title: Escape the Fate

text: On January 11, 2011, the band performed live in "Tues Show" (Fuel.tv) the songs "Issues" and "Gorgeous Nightmare" with the special collaboration of Kevin Thrasher (of Lovehatehero). On August 19, 2011, the band announced via Facebook that Monte Money would be taking a break from touring but will still be in the band. Thrasher, who had worked with the band in the past, substituted for Monte. It was also announced that Max Green returned to the band after taking a break through the first half of 2011 to recover from his addiction to drugs through rehab. "I'm feeling great and am glad to be back with my band. Escape The Fate is my life. This is where I belong," he said. After they played a couple of shows on the 2011 Uproar Festival, Green, again, left the band and Zakk Sandler, from Black Tide (who was also playing Uproar), filled in for him. TJ Bell, currently bass guitarist of Get Scared once again filled in for Green in early 2012 on the band's UK tour with Funeral for a Friend, who had previously filled in for Green on their tour with Papa Roach.


title: Escape the Fate

text: In mid-December 2011, the band re-entered the studio to work on the production of their fourth album. Initially, the album was planned to be produced in full by John Feldmann and was scheduled for release some time in 2012.


title: Escape the Fate

text: Mabbitt commented that since they are recording their fourth album with John Feldmann again, who they worked with on their second album, "This War Is Ours", the style of the upcoming album would be similar to "This War Is Ours" but would also have elements of their "Escape the Fate" album added. He also announced a tour, later revealed to be the "This World is Ours Tour" in South America with the metalcore band Attack Attack! as well as supporting acts The Word Alive and Mest. The tour would later be continued in the United States and Canada. He revealed on February 7 that Escape the Fate was working with Fall Out Boy's lead singer Patrick Stump. It was later revealed that they had made the song "Painting" together, which would be on the upcoming Escape the Fate album and actually titled "Picture Perfect".


title: Escape the Fate

text: On March 4, 2012, Green stated on his Twitter account that he was no longer playing in Escape the Fate. He did not give any specific reasons for his departure, but summarized that it was mainly due to personal and musical differences. He later announced that although he was no longer part of the band, he was still continuing to make music. Mabbitt hinted in an interview with "Alternative Press" that Max Green's departure was due to drugs. Despite the sudden departure, Green and Escape the Fate remained on good terms, to the point where Green even attended a recent show by the band in Los Angeles. Green joined the band The Natural Born Killers and released their first song "Last Day".


title: Escape the Fate

text: The band announced that their South American tour with Attack Attack! would be delayed until June because of Attack Attack! member Andrew Wetzel being diagnosed with pneumonia.


title: Escape the Fate

text: In the aforementioned interview with "Alternative Press", the band officially announced that touring members TJ Bell and Michael Money would join the band as official members. Mabbitt commented that Money would have already been an official member, but certain (and now former) members of the band refused to let him in. "When the band became a four-piece we still wanted rhythm so he was never officially given a spot in the band [because] some other members that aren't in the band anymore didn't want him to be," he said. "It got to the point where we were on a tour and he was playing behind the stage, then we got to Warped Tour and he was restricted to this little box and I'm sure it had some effect on Monte as well, [his brother] being in a band but not being an official part of it, so to see them happy and see that camaraderie, it's nice. We'll be stronger moving forward." Along with this, the band also revealed a possible September 2012 release date for their fourth studio album, and the band would be playing a new track from the album on the "This World Is Ours" tour, later to be revealed as "Live Fast, Die Beautiful".


title: Escape the Fate

text: Robert Ortiz announced in an interview that the band was in the process of switching record labels, explaining that Interscope had too much creative control over the band and the band was unhappy with it. On December 17, 2012, the band released a short clip of an upcoming track titled "Ungrateful", along with the official statement regarding joining Eleven Seven Music. Mabbitt commented on joining the label, "We are excited to be working with Allen and all the people at Eleven Seven Music and having Monster partner with us in 2013! We are stoked to get shit rolling again and we are thankful for all our fans that have stuck with us during this down time. We hope everyone is ready to go hard with us in 2013." Eleven Seven Music EVP Joe McFadden added, "We are extremely excited to have signed ESCAPE THE FATE. We've been watching them for some time now and we look forward to working with them as they define the future of rock and roll."


title: Escape the Fate

text: The band headlined a free show in Hollywood, California, on January 6, 2013, to continue promoting the album.


title: Escape the Fate

text: On March 18, the next single, "You're Insane", was also made available for those who pre-ordered the album, and on April 1 the music video was released as well.


title: Escape the Fate

text: On September 16, 2013, the band issued a statement from their Facebook page stating that Monte and his brother had refused to go on the "Wrong Side of Heaven" tour with Five Finger Death Punch, and that they would be replacing them for the tour. Along with this it was announced that TJ Bell would be moving from his position as bass guitarist to rhythm guitar and the former bass guitarist and original member Max Green would be returning to the band for the tour. It was later announced in an "Alternative Press" video with lead singer Craig Mabbitt that Green would be returning to bass guitar permanently, as would Kevin Gruft as the new lead guitarist.


title: Escape the Fate

text: On May 9, 2014, Green announced his second departure from the band, citing lack of fulfillment and passion as reasons. On May 12, 2014, it was announced that Green had joined the former lead singer Ronnie Radke's current band, Falling in Reverse, which he also left only months after joining.


title: Escape the Fate

text: The band announced that recording for their fifth studio album would begin on May 10, 2015. On August 15, 2015 info on the band's upcoming album leaked online before the official announcement which was originally supposed to be made on August 18. On August 18, 2015, the band released the first single from their new album titled "Just a Memory". The album will be called "Hate Me" was released on October 30, 2015.


title: Escape the Fate

text: On November 3, 2017, the band released the first single, "Empire", from their new album, "I Am Human", which was set to be released on February 16, 2018, but later postponed to March 30, 2018. The band's single "Broken Heart" from "I Am Human" was later released, and as of July 2018, had peaked at number 16 on the "Billboard" Mainstream Rock Songs chart.


title: Escape the Fate

text: On August 28, 2020, the band released "Walk On" as a single, and it is also included in the "Sno Babies" soundtrack. On October 16, 2020, the band released their second single "Invincible" featuring American violinist Lindsey Stirling. On October 23, 2020. the band released the single "Christmas Song". This song was included on "Christmas With Better Noise Music", a Christmas compilation album by Better Noise Music. On January 8, 2021, the band released "Not My Problem" featuring Travis Barker as the third single to their seventh studio album, "Chemical Warfare", which was released on April 16, 2021.


title: Escape the Fate

text: On February 26, 2021, it was reported that all of Escape the Fate's gear and instruments had been stolen from the band's practice space in North Hollywood, California.


title: Escape the Fate

text: On April 21, 2021, the band announced they plan to release "Chemical Warfare: B-Sides" on June 12, 2021.


title: Escape the Fate

text: Kevin Gruft has been absent from performing with the band since 2021, with Matti Hoffman playing Lead guitar since then. Kevin has been busy working on Machine Gun Kelly's grammy nominated album "Mainstream Sellout," Blink 182, Avril Lavigne, JXDN, Kenny Hoopla, Jellyroll and much more. The band has removed Kevin from their social pages, and adding Erik Jensen as their official bassist, after touring with the band for 5 years. It is still unconfirmed if Matti Hoffman is the new official lead guitarist.


title: Escape the Fate

text: Their music has been described by critics as metalcore, post-hardcore, emo, screamo, and hard rock. The band's influences include: Marilyn Manson, Guns N' Roses, Iron Maiden, Mötley Crüe, Greeley Estates, the Used, Cannibal Corpse, Danzig, Thursday, Linkin Park, Korn, Eminem, Metallica, Blink-182, Journey, Buckcherry, Fall Out Boy, My Chemical Romance, Underoath, System of a Down, DragonForce, Michael Jackson, Queen, Van Halen, Dio, Led Zeppelin and Aerosmith.


title: Escape the Fate

text: Craig Mabbitt has said that he draws inspiration from almost all genres. He said in an interview, "These days, a good song is a good song, and are always influences, whether it be old or new".


title: Escape the Fate

text: Ortiz stated that there is a huge variety in the band's influences from metal bands like Metallica and Iron Maiden to the newer bands that they currently tour with, movie scores, or top 40 and rock songs.


title: Julie and the Phantoms

text: Julie and the Phantoms is an American musical comedy-drama streaming television series created by Dan Cross and David Hoge that was released via streaming on Netflix on September 10, 2020. The series is based on the Brazilian television series "Julie e os Fantasmas". In December 2021, the series was cancelled after one season.


title: Julie and the Phantoms

text: On April 9, 2019, Kenny Ortega signed a multi-year overall deal with Netflix, including production of "Julie and the Phantoms". Ortega executive produced the series alongside Dan Cross, David Hoge, George Salinas, and Jaime Aymerich. Cross and Hoge also serve as showrunners. Production companies involved with the series were slated to consist of Crossover Entertainment and Mixer Entertainment. On August 26, 2020, an official trailer was released and the series was released on September 10, 2020. On December 18, 2021, Netflix cancelled the series after one season. On March 4, 2022, Ortega confirmed that there are no plans for the series to return to Netflix or anywhere else for the time being.


title: Julie and the Phantoms

text: On July 21, 2020, upon series premiere date announcement, Madison Reyes, Charlie Gillespie, Jeremy Shada, Owen Patrick Joyner, Jadah Marie, Sacha Carlson, and Savannah May were cast in the starring roles while Booboo Stewart, Cheyenne Jackson, Carlos Ponce, and Sonny Bustamante were cast in recurring roles.


title: Julie and the Phantoms

text: Principal photography for the series began on September 17, 2019 and ended on December 14, 2019 in Burnaby, British Columbia.


title: Julie and the Phantoms

text: A soundtrack was released on September 10, 2020, alongside its series debut on the streaming service.


title: Julie and the Phantoms

text: Caroline Framke of "Variety" wrote, "Sure, their ghost adventures become very silly, very quickly. But who cares! "Julie and the Phantoms" is just fun and adorable enough for none of that to really matter."


title: Julie and the Phantoms

text: For the series, review aggregator Rotten Tomatoes reported an approval rating of 93% based on 27 reviews, with an average rating of 7.9/10. The website's critics consensus reads, "With catchy tunes and just the right amount of ghost jokes, "Julie and the Phantoms" is a fun, feel-good show that proves a perfect showcase for newcomer Madison Reyes." Metacritic gave the series a weighted average score of 77 out of 100 based on 7 reviews, indicating "generally favorable reviews".


title: James Matthews (racing driver)

text: James Spencer Matthews (born 21 August 1975) is a British former professional racing driver, hedge fund manager, and heir to the Scottish feudal title of Laird of Glen Affric. In 2017, he married Pippa Middleton, the younger sister of Catherine, Princess of Wales and sister in law of William, Prince of Wales.


title: James Matthews (racing driver)

text: Matthews is the eldest son of David Matthews, whose father Wallace Matthews worked in the coal industry and then a garage near Rotherham. David Matthews made a fortune as a car dealer before going into the luxury hotel business. James' father also owns the resort Eden Rock, St Barths and is also laird of a 10,000 acre Scottish estate, Glen Affric. James' mother is Zimbabwean born artist Jane Matthews ("" Jane Spencer Parker), whose father was architect Robert Spencer 'Spenny' Parker. Jane Matthews was educated at London's Slade School of Art. James is the older brother of Spencer Matthews, an actor on the scripted reality TV show "Made in Chelsea".


title: James Matthews (racing driver)

text: The childhood of Matthews and his two brothers, Spencer and Michael, was split between Caunton Manor, the 18th-century manor house on his family's 30-acre estate in Nottinghamshire, and Eden Rock, St Barths, the family's luxury hotel on the French Caribbean island of Saint Barthélemy. Another privately owned home enjoyed by his family is the "castle-like" hunting lodge on their 10,000-acre Glen Affric Estate in Scotland. Matthews' brother, Michael, died in 1999 in a mountaineering accident on Mount Everest, hours after becoming the youngest Briton to conquer the peak. Matthews and his brother Michael both boarded at Uppingham School, in Rutland, whereas Spencer boarded at Eton. James, however, skipped higher education to train as a securities trader at Spear, Leeds & Kellogg, now part of Goldman Sachs. In 1997 James Matthews moved to a finance house called Nordic Options Ltd, which de-merged from Spear, where he became a senior equity options trader.


title: James Matthews (racing driver)

text: As a racing driver he has competed in such series as the British Formula 3 Championship. He won a record number of 11 rounds on his way to the British Formula Renault Championship title in 1994 for Manor Motorsport. Dominating both home and abroad, he added to that by winning the Eurocup Formula Renault in the same year.


title: James Matthews (racing driver)

text: Matthews became a City of London trader in 1995 and in 2001 was co-founder of Eden Rock Capital Management (named after his father's Eden Rock hotel), of which he is now Chief Executive. By 2007 the firm was reported to be managing over £1 billion in assets, and in 2017 David Friedman estimated that Matthews was "a demi-billionaire or close to a billionaire on his own merits".


title: James Matthews (racing driver)

text: It was reported in July 2016 that Matthews's Eden Rock Capital Management fund was a major investor in a collapsed Scottish company at the heart of a £90 million fraud investigation.


title: James Matthews (racing driver)

text: According to documents lodged with Companies House, James Matthews has been, since 2007, the "solitary managing director of Beaufort Glen Affric Ltd". The Glen Affric Estate is in the Scottish Highlands. As eldest son, upon his father's death, James Matthews will inherit the courtesy title of Laird of Glen Affric. Until that time he is able to use, should he choose to do so, the title, James Matthews of Glen Affric the younger.


title: James Matthews (racing driver)

text: Matthews' brother-in-law, James Middleton was reported in "The Times" in 2018 as hosting deer stalking parties at Glen Affric Estate. Although Matthews is the heir to the title Laird of Glen Affric, he describes James Middleton as being "a much better host than I am".


title: James Matthews (racing driver)

text: In July 2016, it was reported that Matthews had become engaged to Pippa Middleton, sister to Catherine, Princess of Wales. Matthews and Middleton were married on 20 May 2017. As the husband to Middleton and brother-in-law to the Princess of Wales, he is the uncle of Prince George, Princess Charlotte and Prince Louis, second, third, and fourth in line to the British throne respectively.


title: James Matthews (racing driver)

text: Their son was born in October 2018 at St Mary's Hospital, London. Their elder daughter was born in March 2021. Their second daughter was born in June 2022.


title: Sama-Bajau

text: The Sama-Bajau include several Austronesian ethnic groups of Maritime Southeast Asia. The name collectively refers to related people who usually call themselves the Sama or Samah (formally A'a Sama, "Sama people"); or are known by the exonym Bajau (, also spelled Badjao, Bajaw, Badjau, Badjaw, Bajo or Bayao). They usually live a seaborne lifestyle and use small wooden sailing vessels such as the "perahu" ("layag" in Meranau), "djenging" ("balutu"), "lepa", and "vinta" ("pilang"). Some Sama-Bajau groups native to Sabah are also known for their traditional horse culture.


title: Sama-Bajau

text: The Sama-Bajau are the dominant ethnic group of the islands of Tawi-Tawi in the Philippines. They are also found in other islands of the Sulu Archipelago, coastal areas of Mindanao, northern and eastern Borneo, Sulawesi, and throughout the eastern Indonesian islands. In the Philippines, they are grouped with the religiously similar Moro people. Within the last fifty years, many of the Filipino Sama-Bajau have migrated to neighbouring Sabah and the northern islands of the Philippines, due to the conflict in Mindanao. As of 2010, they were the second-largest ethnic group in Sabah.


title: Sama-Bajau

text: Sama-Bajau have sometimes been called the "Sea Gypsies" or "Sea Nomads", terms that have also been used for non-related ethnic groups with similar traditional lifestyles, such as the Moken of the Burmese-Thai Mergui Archipelago and the Orang Laut of southeastern Sumatra and the Riau Islands of Indonesia. The modern outward spread of the Sama-Bajau from older inhabited areas seems to have been associated with the development of sea trade in sea cucumber (trepang).


title: Sama-Bajau

text: Sama-Bajau is a collective term, referring to several closely related indigenous people who consider themselves a single distinct "bangsa" ("ethnic group" or "nation"). It is generally accepted that these groups of people can be termed "Sama" or "Bajau", though they never call themselves "Bajau" in the Philippines. Instead, they call themselves with the names of their tribes, usually the place they live or place of origin. For example, the sea-going Sama-Bajau prefer to call themselves the "Sama Dilaut" or "Sama Mandilaut" (literally 'sea Sama' or 'ocean Sama') in the Philippines; in Malaysia, they identify as Bajau Laut.


title: Sama-Bajau

text: Historically in the Philippines, the term "Sama" referred to the more land-oriented and settled Sama–Bajau groups, while "Bajau" referred only to more sea-oriented, boat-dwelling, nomadic groups. Even these distinctions are fading as the majority of Sama-Bajau have long since abandoned boat living, most for Sama-style piling houses in the coastal shallows.


title: Sama-Bajau

text: "Sama" is believed to have originated from the Austronesian root word "sama" meaning "together", "same", or "kin". The exact origin of the exonym "Bajau" is unclear. Some authors have proposed that it is derived from a corruption of the Malay word "berjauh" ('getting further apart' or 'the state of being away'). Other possible origins include the Brunei Malay word "bajaul", which means "to fish". The term "Bajau" has pejorative connotations in the Philippines, indicating poverty in comparison to the term "Sama", especially since it is used most commonly to refer to poverty-stricken Sama-Bajau who make a living through begging.


title: Sama-Bajau

text: British administrators in Sabah classified the Sama-Bajau as "Bajau" and labelled them as such in their birth certificates. Thus, the Sama-Bajau in Malaysia may sometimes self-identify as "Bajau" or even "Malay" (though the preferred term is "Sama"), for political reasons. This is due to the government recognition of the Sama-Bajau as legally Bumiputera (indigenous native) under the name "Bajau". This ensures easy access to the special privileges granted to ethnic Malays. This is especially true for recent Moro Filipino migrants. The indigenous Sama-Bajau in Malaysia have also started labelling themselves as their ancestors called themselves, such as Simunul.


title: Sama-Bajau

text: In the 17th-century, the Spanish priest Francisco Combés calls the Sama-Bajau as the "Lutao" ("he who floats in the water") in his "Historia de las Islas de Mindanao, Iolo, y sus adyacentes" (1667), and describes them as building houses on the sea because they "hate land". They were described as being the subjects of the Sultanates of Sulu and Maguindanao, and they were esteemed for their shipbuilding skills and were commonly hired as crews of warships.


title: Sama-Bajau

text: For most of their history, the Sama-Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence fishing. The boat-dwelling Sama-Bajau see themselves as non-aggressive people. They kept close to the shore by erecting houses on stilts and travelled using "lepa", handmade boats which many lived in. A 2021 genetic study shows that some Sama-Bajau have Austroasiatic ancestry.


title: Sama-Bajau

text: Most of the various oral traditions and "tarsila" (royal genealogies) among the Sama-Bajau have a common theme which claims that they were originally a land-dwelling people who were the subjects of a king who had a daughter. After she is lost by either being swept away to the sea (by a storm or a flood) or being taken captive by a neighbouring kingdom, they were then supposedly ordered to find her. After failing to do so they decided to remain nomadic for fear of facing the wrath of the king.


title: Sama-Bajau

text: One such version widely told among the Sama-Bajau of Borneo claims that they descended from Johorean royal guards who were escorting a princess named Dayang Ayesha for marriage to a ruler in Sulu. However, the Sultan of Brunei (allegedly Muhammad Shah of Brunei) also fell in love with the princess. On the way to Sulu, they were attacked by Bruneians in the high seas. The princess was taken captive and married to the Sultan of Brunei instead. The escorts, having lost the princess, elected to settle in Borneo and Sulu rather than return to Johor. This legend is popular among Sabah Sama-Bajau as it legitimizes their claim to "Malay-ness" and strengthens their ties to Islam, which puts them in a favorable position in the "Bumiputera" laws of Malaysia (similar to the usage of the name "Bajau" instead of "Sama").


title: Sama-Bajau

text: Among the Indonesian Sama-Bajau, on the other hand, their oral histories place more importance on the relationship of the Sama-Bajau with the Sultanate of Gowa rather than Johor. The various versions of their origin myth tell about a royal princess who was washed away by a flood. She was found and eventually married a king or a prince of Gowa. Their offspring then allegedly became the ancestors of the Indonesian Sama-Bajau.


title: Sama-Bajau

text: However, there are other versions that are more mythological and do not mention a princess. Among the Philippine Sama-Bajau, for example, there is a myth that claims that the Sama-Bajau were accidentally towed into what is now Zamboanga by a giant stingray. Incidentally, the native pre-Hispanic name of Zamboanga City is "Samboangan" (literally "mooring place"), which was derived from the Sinama word for a mooring pole, "sambuang" or "samboang".


title: Sama-Bajau

text: The origin myths claiming descent from Johor or Gowa have been largely rejected by modern scholars, mostly because these kingdoms were established too recently to explain the ethnic divergence. Though whether the Sama-Bajau are indigenous to their current territories or settled from elsewhere is still contentious. Linguistically, they are distinct from neighbouring populations, especially from the Tausūg who are more closely related to the northern Philippine ethnic groups like the Visayans.


title: Sama-Bajau

text: In 1965, the anthropologist David E. Sopher claimed that the Sama-Bajau, along with the Orang laut, descended from ancient "Veddoid" (Australoid) hunter-gatherers from the Riau Archipelago who intermarried with Austronesians. They retained their hunter-gatherer lifestyle, though they became more maritime-oriented as Southeast Asia became more populated by later Austronesian settlers.


title: Sama-Bajau

text: In 1968, the anthropologist Harry Arlo Nimmo, on the other hand, believed that the Sama-Bajau are indigenous to the Sulu Archipelago, Sulawesi, and/or Borneo, and do not share a common origin with the Orang laut. Nimmo proposed that the boat-dwelling lifestyle developed among the ancestors of the Sama-Bajau independently from the Orang laut.


title: Sama-Bajau

text: A more recent study in 1985 by the anthropologist Alfred Kemp Pallasen compares the oral traditions with historical facts and linguistic evidence. He puts the date of the ethnogenesis of Sama-Bajau as 800 CE and also rejects a historical connection between the Sama-Bajau and the Orang laut. He hypothesises that the Sama-Bajau originated from a proto-Sama-Bajau people inhabiting the Zamboanga Peninsula who practised both fishing and slash-and-burn agriculture. They were the original inhabitants of Zamboanga and the Sulu archipelago, and were well-established in the region long before the first arrival of the Tausūg people at around the 13th century from their homelands along the northern coast of eastern Mindanao. Along with the Tausūg, they were heavily influenced by the Malay kingdoms both culturally and linguistically, becoming Indianised by the 15th century and Islamised by the 16th century. They also engaged in extensive trade with China for "luxury" sea products like trepang, pearls, and shark fin.


title: Sama-Bajau

text: From Zamboanga, some members of these people adopted an exclusively seaborne culture and spread outwards in the 10th century towards Basilan, Sulu, Borneo, and Sulawesi. They arrived in Borneo in the 11th century. This hypothesis is currently the most widely accepted among specialists studying the Austronesian peoples. This would also explain why even boat-dwelling Sama-Bajau still practice agricultural rituals, despite being exclusively fishermen. Linguistic evidence further points to Borneo as the ultimate origin of the proto-Sama-Bajau people.


title: Sama-Bajau

text: A genetic study of three groups—the Derawan of Northeast Borneo, the Kotabaru of Southeast Borneo, and the Kendari of Southeast Sulawesi—suggested that their origin was in southern Sulawesi. Their ethnogenesis is estimated to have dated back to around the 4th century CE by an admixture event between the Bugis people and a Papuan group. The authors suggest that the Sama moved to eastern Borneo at around the 11th century CE, and then towards northern Borneo and the southern Philippines at around the 13th to 14th centuries CE. They hypothesize that they were driven to migrate during the increase of influence and trading activities of the Srivijaya Empire. Genetically, the Sama-Bajau are highly diverse, indicating heavy admixture with the locals or even language and cultural adoption by coastal groups in the areas they settled. However, the study is restricted to the Indonesian Bajo subgroup, and the authors recommend additional studies from Sama-Bajau groups in neighboring regions.


title: Sama-Bajau

text: A 2021 genetic study discovered a unique genetic signal among the Sama-Bajau of the Philippines and Indonesia. This genetic signal (called the "Sama ancestry" by the authors) identifies them as descendants of an ancient migration of Austroasiatic-affiliated hunter-gatherer groups from mainland Southeast Asia via the now sunken land bridges of Sundaland around 15,000 to 12,000 years ago. These populations admixed with both the preexisting Negrito populations, and later on, the incoming migrations of the Austronesian peoples (also adopting an Austronesian language in the process). They are genetically clustered with the Lua and Mlabri peoples of mainland Southeast Asia, as well as the Manobo people of mainland Mindanao. The study also identifies minimal South Asian gene flow among Sama populations starting at around 1000 years ago. Sama ancestry was highest among the Sama Dilaut, followed by more land-based Sama. But it was also detected among other ethnic groups that do not self-identify as Sama in Palawan, Zamboanga, Basilan, Sulu, and Tawi-Tawi.


title: Sama-Bajau

text: The epic poem "Darangen" of the Maranao people record that among the ancestors of the hero Bantugan is a Maranao prince who married a Sama-Bajau princess. Estimated to have happened in 840 AD, it is the oldest account of the Sama-Bajau. It further corroborates the fact that they predate the arrival of the Tausūg settlers and are indigenous to the Sulu archipelago and parts of Mindanao.


title: Sama-Bajau

text: Sama-Bajau were first recorded by European explorers in 1521 by Antonio Pigafetta of the Magellan-Elcano expedition in what is now the Zamboanga Peninsula. Pigafetta writes that the "people of that island make their dwellings in boats and do not live otherwise". They have also been present in the written records of other Europeans henceforth; including in Sulawesi by the Dutch colonies in 1675, in Sulawesi and eastern Borneo by Thomas Forrest in the 1770s, and in the west coast of Borneo by Spenser St. John in the 1850s and 1860s.


title: Sama-Bajau

text: Sama-Bajau were often widely mentioned in connection to sea raids ("mangahat"), piracy, and the slave trade in Southeast Asia during the European colonial period, indicating that at least some Sama-Bajau groups from northern Sulu (e.g. the Banguingui) were involved, along with non-Sama-Bajau groups like the Iranun. The scope of their pirate activities was extensive, commonly sailing from Sulu to as far as the Moluccas and back again. Aside from early European colonial records, they may have also been the pirates described by Chinese and Arabian sources in the Straits of Singapore in the 12th and 13th centuries. Sama-Bajau usually served as low-ranking crewmembers of war boats, directly under the command of Iranun squadron leaders, who in turn answered to the Tausūg "datu" of the Sultanate of Sulu.


title: Sama-Bajau

text: The Bajoe harbour in Sulawesi was the site of a small settlement of Sama-Bajau under the Bugis Sultanate of Bone. They were significantly involved in the First and Second Bone Wars (1824–1825) when the Royal Netherlands East Indies Army sent a punitive expedition in retaliation for Bugis and Makassar attacks on local Dutch garrisons. After the fall of Bone, most Sama-Bajau resettled in other areas of Sulawesi.


title: Sama-Bajau

text: During the British colonial rule of Sabah, the Sama-Bajau were involved in two uprisings against the North Borneo Chartered Company: the Mat Salleh rebellion from 1894 to 1905, and the Pandasan Affair of 1915.


title: Sama-Bajau

text: Modern Sama-Bajau are generally regarded as peaceful, hospitable, and cheerful people, despite their humble circumstances. However, a significant number are also illiterate, uneducated, and impoverished, due to their nomadic lifestyle.


title: Sama-Bajau

text: The number of modern Sama-Bajau who are born and live primarily at sea is diminishing. Cultural assimilation and modernisation are regarded as the main causes. Particularly blamed is the dissolution of the Sultanate of Sulu, the traditional patron of the Sama-Bajau for bartering fish for farm goods. The money-based fish markets which replaced the seasonal trade around mooring points necessitates a more land-based lifestyle for greater market penetration. In Malaysia, some hotly debated government programs have also resettled Bajau to the mainland.


title: Sama-Bajau

text: The Sama-Bajau in the Sulu Archipelago were historically discriminated against by the dominant Tausūg people, who viewed boat-dwelling Sama-Bajau as 'inferior' and as outsiders (the traditional Tausūg term for them is the highly offensive "Luwaan", meaning "spat out" or "outcast"). They were also marginalised by other Moro peoples because they still practised animist folk religions either exclusively or alongside Islam, and thus were viewed as "uncivilised pagans". Boat-dwelling and shoreline Sama-Bajau had a very low status in the caste-based Tausūg Sultanate of Sulu. This survived into the modern Philippines where the Sama-Bajau are still subjected to strong cultural prejudice from the Tausūg. The Sama-Bajau have also been frequent victims of theft, extortion, kidnapping, and violence from the predominantly Tausūg Abu Sayyaf insurgents as well as pirates.


title: Sama-Bajau

text: This discrimination and the continuing violence in Muslim Mindanao have driven many Sama-Bajau to emigrate. They usually resettle in Malaysia and Indonesia, where they have more employment opportunities. But even in Malaysia, their presence is still controversial as most of them are illegal immigrants. Most illegal Sama-Bajau immigrants enter Malaysia through offshore islands. From there, they enter mainland Sabah to find work as manual labourers. Others migrate to the northern islands of the Philippines, particularly to the Visayas, Palawan, the northern coast of Mindanao, and even as far as southern Luzon. Though these are relatively safer regions, they are also more economically disadvantaged and socially excluded, leading to Filipinos sometimes stereotyping the boat-dwelling Sama-Bajau as beggars and squatters.


title: Sama-Bajau

text: The ancestral roaming and fishing grounds of the Sama-Bajau straddled the borders of the Philippines, Malaysia, and Indonesia. And they have sometimes voyaged as far as the Timor and Arafura Seas. In modern times, they have lost access to most of these sites. There have been efforts to grant Sama-Bajau some measures of rights to fish in traditional areas, but most Sama-Bajau still suffer from legal persecution. For example, under a 1974 Memorandum of Understanding, "Indonesian traditional fishermen" are allowed to fish within the Exclusive Economic Zone of Australia, which includes traditional fishing grounds of Sama-Bajau fishermen. However, illegal fishing encroachment of Corporate Sea Trawlers in these areas has led to concern about overfishing, and the destruction of Sama-Bajau vessels. In 2014, Indonesian authorities destroyed six Filipino Sama-Bajau boats caught fishing in Indonesian waters. This is particularly serious for the Sama-Bajau, whose boats are also oftentimes their homes.


title: Sama-Bajau

text: Sama-Bajau fishermen are often associated with illegal and destructive practices, like blast fishing, cyanide fishing, coral mining, and cutting down mangrove trees. It is believed that the Sama-Bajau resort to these activities mainly due to sedentarisation brought about by the restrictions imposed on their nomadic culture by modern nation-states. With their now limited territories, they have little alternative means of competing with better-equipped land-based and commercial fishermen and earn enough to feed their families. The Indonesian government and certain non-governmental organisations have launched several programs for providing alternative sustainable livelihood projects for Sama-Bajau to discourage these practices (such as the use of fish aggregating devices instead of explosives). Medical health centres ("puskesmas") and schools have also been built even for stilt-house Sama-Bajau communities. Similar programs have also been implemented in the Philippines.


title: Sama-Bajau

text: With the loss of their traditional fishing grounds, some refugee groups of Sama-Bajau in the Philippines are forced to resort to begging ("agpangamu" in Sinama), particularly diving for coins thrown by inter-island ferry passengers ("angedjo"). Other traditional sources of income include selling grated cassava ("magliis"), mat-weaving ("ag-tepoh"), and jewelry-making (especially from pearls). Recently, there have been more efforts by local governments in the Philippines to rehabilitate Sama-Bajau refugees and teach them livelihood skills. In 2016, the Philippine Bureau of Fisheries and Aquatic Resources started a project for distributing fishing boats, gear, and other livelihood materials among Sama-Bajau communities in Luzon. This was largely the result of raised awareness and an outpouring of support after a photo of a Sama-Bajau beggar, Rita Gaviola (dubbed the "Badjao Girl"), went viral in the Philippines.


title: Sama-Bajau

text: The Sama-Bajau are fragmented into highly diverse subgroups. They have never been politically united and are usually subject to the land-based political groups of the areas they settle, such as the Sultanate of Brunei and the former Sultanate of Sulu.


title: Sama-Bajau

text: Most subgroups of Sama-Bajau name themselves after the place they originated from (usually an island). Each subgroup speaks a distinct language or dialect that are usually mutually intelligible with their immediate neighbouring subgroup in a continuous linguistic chain. In the Philippines, the Sama-Bajau can be divided into three general groups based on where they settle:


title: Sama-Bajau

text: Other minor Sama-Bajau groups named after islands of origin include the Sama Bannaran, Sama Davao, Sama Zamboanga Sikubung, Sama Tuaran, Sama Semporna, Sama Sulawesi, Sama Simunul, Sama Tabawan, Sama Tandubas (or Sama Tando' Bas), and Sama Ungus Matata. Mixed-heritage Sama-Bajau and Tausūg communities are sometimes known as "Bajau Suluk" in Malaysia. People of multiple ethnic parentage may further identify with a three-part self-description, such as "Bajau Suluk Dusun". The following are the major subgroups usually recognised as distinct:


title: Sama-Bajau

text: The following are subgroups that do not self-identify as Sama, although they are culturally related to the Sama people and speak a Sama-Bajaw language:


title: Sama-Bajau

text: The Sama–Bajau peoples speak some ten languages of the Sama–Bajau subgroup of the Western Malayo-Polynesian language family. Sinama is the most common name for these languages, but they are also called Bajau, especially in Malaysia. Most Sama-Bajau can speak multiple languages.


title: Sama-Bajau

text: The Sama-Bajau languages were once classified under the Central Philippine languages of the Malayo-Polynesian geographic group of the Austronesian language family. But due to marked differences with neighbouring languages, they were moved to a separate branch altogether from all other Philippine languages. For example, Sinama pronunciation is quite distinct from other nearby Central Philippine languages like Tausūg and Tagalog. Instead of the primary stress being usually on the final syllable; the primary stress occurs on the second-to-the-last syllable of the word in Sinama. This placement of the primary stress is similar to Manobo and other languages of the predominantly animistic ethnic groups of Mindanao, the Lumad peoples.


title: Sama-Bajau

text: In 2006, the linguist Robert Blust proposed that the Sama-Bajaw languages derived from the Barito lexical region, though not from any established group. It is thus a sister group to other Barito languages like Dayak and Malagasy. It is classified under the Bornean geographic group.


title: Sama-Bajau

text: Religion can vary among the Sama-Bajau subgroups; from strict adherence to Sunni Islam, forms of folk Islam (itself influenced by Sufi traditions of early Muslim missionaries), to animistic beliefs in spirits and ancestor worship. There is a small minority of Catholics and Protestants, particularly from Davao del Sur in the Philippines.


title: Sama-Bajau

text: Among the modern coastal Sama-Bajau of Malaysia, claims to religious piety and learning are an important source of individual prestige. Some of the Sama-Bajau lack mosques and must rely on the shore-based communities such as those of the more Islamised or Malay peoples. Some of the more nomadic Sama-Bajau, like the Ubian Bajau, are much less adherent to orthodox Islam. They practice a syncretic form of folk Islam, revering local sea spirits, known in Islamic terminology as Jinn.


title: Sama-Bajau

text: The ancient Sama-Bajau were animistic, and this is retained wholly or partially in some Sama-Bajau groups. The supreme deities in Sama-Bajau mythology are "Umboh Tuhan" (also known as "Umboh Dilaut", the "Lord of the Sea") and his consort, "Dayang Dayang Mangilai" ("Lady of the Forest"). "Umboh Tuhan" is regarded as the creator deity who made humans equal to animals and plants. Like other animistic religions, they fundamentally divide the world into the physical and spiritual realms which coexist. In modern Muslim Sama-Bajau, "Umboh Tuhan" (or simply "Tuhan" or "Tuan") is usually equated with Allah.


title: Sama-Bajau

text: Other objects of reverence are spirits known as "umboh" ("ancestor", also variously spelled "omboh", "m'boh", "mbo"', etc.). Traditionally, the "umboh" referred more specifically to ancestral spirits, different from the "saitan" (nature spirits) and the "jinn" (familiar spirits); some literature refers to all of them as "umboh". These include "Umboh Baliyu" (the spirits of wind and storms), and "Umboh Payi" or "Umboh Gandum" (the spirits of the first rice harvest). They include totemic spirits of animals and plants, including "Umboh Summut" (totem of ants) and "Umboh Kamun" (totem of mantis shrimp).


title: Sama-Bajau

text: The construction and launch of sailing vessels are ritualised, and the vessels are believed to have a spirit known as "Sumangâ" ("guardian", literally "one who deflects attacks"). The "umboh" are believed to influence fishing activities, rewarding the Sama-Bajau by granting good luck favours known as "padalleang" and occasionally punishing by causing serious incidents called "busong".


title: Sama-Bajau

text: Traditional Sama-Bajau communities may have shamans ("dukun") traditionally known as the "kalamat". The "kalamat" are known in Muslim Sama-Bajau as the "wali jinn" (literally "custodian of jinn") and may adhere to taboos concerning the treatment of the sea and other cultural aspects. The "kalamat" presides over Sama-Bajau community events along with mediums known as "igal jinn". The "kalamat" and the "igal jinn" are said to be "spirit-bearers" and are believed to be hosts of familiar spirits. It is not, however, regarded as a spirit possession, since the "igal jinn" never lose control of their bodies. Instead, the "igal jinn" are believed to have acquired their familiar spirit ("jinn") after surviving a serious or near-fatal illness. For the rest of their lives, the "igal jinn" is believed to share their bodies with the particular "jinn" who saved them.


title: Sama-Bajau

text: One important religious event among the Sama-Bajau is the annual feast known as "pag-umboh" or "magpaay-bahaw", an offering of thanks to "Umboh Tuhan". In this ceremony, newly harvested rice ("paay-bahaw") are dehusked ("magtaparahu") while Islamic prayers ("duaa") are recited. They are dried ("magpatanak") and are then laid out in small conical piles symbolic of mountains ("bud") on the living room floor (a process known as the "sleeping of rice"). After two or three nights, two-thirds are set aside for making sweet rice meals ("panyalam"), while one-third is set aside for making sweet rice cakes ("durul"). Additional prayers ("zikir"), which includes calling the names of ancestors out loud, are offered to the "Umboh" after the rice meals have been prepared. "Pag-umboh" is a solemn and formal affair.


title: Sama-Bajau

text: Another annual religious ceremony among the boat-dwelling Sama Dilaut is the "pagkanduli" (literally "festive gathering"). It involves ritual dancing to "Umboh Tuhan", "Dayang Dayang Mangilai", and ancestral ghosts called "bansa". The ritual is first celebrated under a sacred "dangkan" tree (strangler figs, known elsewhere in the Philippines as "balete") symbolising the male spirit "Umboh Tuhan" and afterwards in the centre of a grove of "kama'toolang" trees (pandan trees) symbolising the female spirit "Dayang Dayang Mangilai".


title: Sama-Bajau

text: The trance dancing is called "mag-igal" and involves female and male and "igal jinn", called the "jinn denda" and "jinn lella" respectively. The "jinn denda" perform the first dance known as "igal limbayan" under the "dangkan" tree, with the eldest leading. They are performed with intricate movements of the hands, usually with metal fingernail extensions called "sulingkengkeng". If the dance and music are pleasing, the "bansa" are believed to take possession of the dancers, whereupon the "wali jinn" will assist in releasing them at the end of the dance.


title: Sama-Bajau

text: The "bansa" are not feared as they are regarded as spirits of ancestors. Temporarily serving as hosts for the "bansa" while dancing to music is regarded as a "gift" by the living Sama Dilaut to their ancestors. After the "igal limbayan", the "wali jinn" will invite the audience to participate, to celebrate, and to give their thanks. The last dance is the "igal lellang", with four "jinn lella" performing a warrior dance, whereupon the participants will proceed to the "kama'toolang" grove. There they will perform rituals and dance (this time with male and female dancers together), symbolically "inviting" "Dayang Dayang Mangilai" to come with them back to the "dangkan" tree. Further games and celebrations are held under the original "dangkan" tree before the celebrants say their farewells to the spirits. Unlike "pag-umboh", "pagkanduli" is a joyous celebration, involving singing, dancing, and joking among all participants. It is the largest festive event among the Sama Dilaut communities.


title: Sama-Bajau

text: Aside from "pagkanduli" and "magpaay-bahaw", public dances called "magigal jinn" may occur. During these celebrations, the "igal jinn" may be consulted for a public séance and nightly trance dancing. In times of epidemics, the "igal jinn" is called upon to remove illness-causing spirits from the community. They do this by setting a "spirit boat" adrift in the open sea beyond the village or anchorage.


title: Sama-Bajau

text: A few Sama-Bajau still live traditionally. They live in houseboats ("lepa", "balutu", and "vinta" being the most common types) which generally accommodate a single nuclear family (usually five people). The houseboats travel together in flotillas with houseboats of immediate relatives (a family alliance) and co-operate during fishing expeditions and in ceremonies. A married couple may choose to sail with the relatives of the husband or the wife. They anchor at common mooring points (called "sambuangan") with other flotillas (usually also belonging to extended relatives) at certain times of the year.


title: Sama-Bajau

text: These mooring points are usually presided over by an elder or headsman. The mooring points are close to sources of water or culturally significant locations like island cemeteries. There are periodic gatherings of Sama-Bajau clans usually for various ceremonies like weddings or festivals. They generally do not sail more than from their "home" moorage. They periodically trade goods with the land-based communities of other Sama-Bajau and other ethnic groups. Sama-Bajau groups may routinely cross the borders of the Philippines, Malaysia, and Indonesia for fishing, trading, or visiting relatives.


title: Sama-Bajau

text: Sama-Bajau women also use a traditional sun-protecting powder called "burak" or "borak", made from water weeds, rice, and spices.


title: Sama-Bajau

text: Sama-Bajau traditional songs are handed down orally through generations. The songs are usually sung during marriage celebrations ("kanduli pagkawin"), accompanied by dance ("pang-igal") and musical instruments like "pulau" (flute), "gabbang" (xylophone), "tagunggo'" (kulintang gongs), "biula" (violin), and in modern times, electronic keyboards. There are several types of Sama-Bajau traditional songs, they include: "isun-isun", "runsai", "najat", "syair", "nasid", "bua-bua anak", and "tinggayun".


title: Sama-Bajau

text: Among the more specific examples of Sama-Bajau songs are three love songs collectively referred to as "Sangbayan". These are "Dalling Dalling", "Duldang Duldang", and "Pakiring Pakiring". The most well-known of these three is "Pakiring Pakiring" (literally "moving the hips"), which is more familiar to the Tausūg in its commercialised and modernised form "Dayang Dayang". The Tausūg claim that the song is native to their culture, and whether the song is originally Tausūg or Sama-Bajau remain controversial. Most Sama-Bajau folk songs are becoming extinct, largely due to the waning interest of the younger generations. Sama-Bajau people are also well known for weaving, needlework skills, and their association with tagonggo music.


title: Sama-Bajau

text: In visual arts, Sama-Bajau have an ancient tradition of carving and sculpting known as "okil" (also "okil-okil" or "ukkil"). These were used to decorate houseboats and animistic ritual objects. They were used most prominently for Sama grave markers which are found in the ancient traditional burial grounds of the Sama people in some (usually uninhabited) islands of Sulu and Tawi-Tawi. These include some of the oldest examples of "okil", which are usually carved from coral and limestone. Wooden carved grave markers are common later on, usually made from or carved from the boat belonging to the deceased. These are usually carved into human figures that represent the deceased. These graves are often decorated with buntings and food offerings, reflecting the ancient ancestor worship ("anito") traditions of the Sama. "Okil" later inspired the very similar "okir" traditions of the Maranao people.


title: Sama-Bajau

text: The more settled land-based West Coast Bajau are expert equestrians – which makes them remarkable in Malaysia, where horse riding has never been widespread anywhere else. The traditional costume of Sama-Bajau horsemen consists of a black or white long-sleeved shirt ("badu sampit") with gold buttons ("betawi") on the front and decorated with silver floral designs ("intiras"), black or white trousers ("seluar sampit") with gold lace trimmings, and a headpiece ("podong"). They carry a spear ("bujak"), a riding crop ("pasut"), and a silver-hilted "keris" dagger. The horse is also caparisoned with a colourful outfit called "kain kuda" that also have brass bells ("seriau") attached. The saddle ("sila sila") is made from water buffalo hide and padded with cloth ("lapik") underneath.


title: Sama-Bajau

text: Though some Sama-Bajau headsmen have been given honorific titles like "Datu", "Maharaja" or "Panglima" by governments (like under the Sultanate of Brunei), they usually only had little authority over the Sama-Bajau community. Sama-Bajau society is traditionally highly individualistic, and the largest political unit is the clan cluster around mooring points, rarely more. Sama-Bajau society is also more or less egalitarian, and they did not practice a caste system, unlike most neighboring ethnic groups. The individualism is probably due to the generally fragile nature of their relationships with land-based peoples for access to essentials like wood or water. When the relationship sours or if there is too much pressure from land-based rulers, the Sama-Bajau prefer to simply move on elsewhere. Greater importance is placed on kinship and reciprocal labour rather than formal authority for maintaining social cohesion. There are a few exceptions, however, like the Jama Mapun and the Sama Pangutaran of the Philippines, who follow the traditional pre-Hispanic Philippine feudal society with a caste system consisting of nobles, notables, and commoners and serfs. Likely introduced by the Sultanate of Sulu.


title: Sama-Bajau

text: Sama-Bajau are noted for their exceptional abilities in free-diving. Divers work long days with the "greatest daily apnea diving time reported in humans" of greater than 5 hours per day submerged. Some Bajau intentionally rupture their eardrums at an early age to facilitate diving and hunting at sea. Many older Sama-Bajau are therefore hard of hearing.


title: Sama-Bajau

text: More than a thousand years of subsistence freediving associated with their life on the sea appear to have endowed the Bajau with several genetic adaptations to facilitate their lifestyle. A 2018 study showed that Bajau spleens are about 50 percent larger than those of a neighboring land-based group, the Saluan, letting them store more haemoglobin-rich blood, which is expelled into the bloodstream when the spleen contracts at depth, allowing breath-holding dives of longer duration. This difference is apparently related to a variant of the PDE10A gene. Other genes that appear to have been under selection in the Bajau include BDKRB2, which is related to peripheral vasoconstriction, involved in the diving response; FAM178B, a regulator of carbonic anhydrase, which is related to maintaining blood pH when carbon dioxide accumulates; and another one involved in the response to hypoxia. These adaptations were found to likely result from natural selection, leading to a uniquely increased frequency of the relevant alleles within the sampled Bajau population relative to other referenced eastern Asian populations. Members of another group, the Moken, have been found to have better underwater vision than Europeans, although it is not known if this trait has a genetic basis.


title: Sama-Bajau

text: It has been suggested by some researchers that the Sama-Bajau people's visits to Arnhem Land gave rise to the accounts of the mysterious Baijini people in the myths of Australia's Yolngu Aboriginals.


title: Sama-Bajau

text: In 2010, the newly discovered squidworm, "Teuthidodrilus samae", was named after the Sama-Bajau people of Tawi-Tawi.


title: Chris Shiflett

text: Christopher Aubrey Shiflett ( ; born May 6, 1971) is an American musician. He is most recognizable as lead guitarist for the American rock band Foo Fighters. He was previously a member of the punk rock bands No Use for a Name (1995–1999) and Me First and the Gimme Gimmes (1995–2019). He joined the Foo Fighters in 1999 following the release of their third album "There Is Nothing Left to Lose", and performed with the Foo Fighters and the Gimmes, as well as several other side projects, simultaneously. He also hosts a podcast titled "Walking the Floor" and has released two solo albums, the most recent in 2019.


title: Chris Shiflett

text: He is the younger brother of musician, Scott Shiflett, who has been the bassist in the punk rock band Face to Face since 1995.


title: Chris Shiflett

text: Shiflett was born in Santa Barbara, California. When Shiflett was 11, he started learning how to play the guitar. A promising young soccer player, Shiflett played with the American Youth Soccer Organization (AYSO) from 1982—1984 under legendary coach Noemi Vazquez. Pressed to make a choice on his career, Shiflett joined his first band by the time he reached the age of 14. Shiflett is a supporter of Arsenal F.C.


title: Chris Shiflett

text: Shiflett began his music career in another band called Lost Kittenz with current members of Sugarcult. He later moved on to be the resident lead guitarist for the San Francisco Bay Area punk rock band No Use for a Name. When a friend announced that Guns N' Roses were auditioning for a guitarist, Shiflett asked his friend to instead get him an audition for the Foo Fighters, who after recording "There Is Nothing Left to Lose" as a trio held open auditions to hire another guitarist. Seeing an opportunity that he knew he could not pass up, he quickly parted ways with No Use for a Name to audition. His departure was abrupt, as his former band were just about to head out on tour in support of their album "More Betterness!". He was replaced by Dave Nassie, who had previously contributed to Suicidal Tendencies' lead singer "Cyco" Mike Muir's solo projects.


title: Chris Shiflett

text: Dave Grohl said part of his motivation to hire Shiflett was that he had a history in the underground punk scene, including opening for Grohl's former band Scream as bassist of the group Rat Pack. After being hired, Shiflett played on the tour for "There Is Nothing Left to Lose", and all subsequent studio albums starting with "One by One". Shiflett has noted several times that one of his favorite songs that he plays with the Foo Fighters is "All My Life" from their fourth studio album "One by One". He has said that he was afraid of being fired even before he started to play with the band, as previous guitarist Pat Smear had asked to return. Smear eventually did rejoin the band as a touring rhythm guitarist in 2005, and finally as a full-fledged fifth member in 2010.


title: Chris Shiflett

text: In addition to his full time duties with the Foo Fighters, Shiflett also plays in his own side-project, Jackson United, as well as Viva Death with his brother, Scott. For numerous projects, Shiflett performed under the name Jake Jackson. He played with the cover band Chevy Metal along with the late Foo Fighter Taylor Hawkins. They played songs from classic rock bands such as Black Sabbath, Queen, ZZ Top, and Rolling Stones.


title: Chris Shiflett

text: Shiflett has a tattoo on the inside of his bottom lip with the words "Gimme Gimme", ostensibly as a tribute to his efforts with the cover band Me First and the Gimme Gimmes.


title: Chris Shiflett

text: In 2009, Shiflett played in a band called The Real McCoy, which was founded by Andy McCoy, the guitarist of the former Finnish rock band Hanoi Rocks. The band split up after only three gigs.


title: Chris Shiflett

text: In 2010 Shiflett created a new country-oriented side project, Chris Shiflett & the Dead Peasants, releasing a self-titled album in July. In 2011, Shiflett performed at the 2011 Wisconsin protests in Madison. He also performed at the Anti War rally for the A.N.S.W.E.R coalition (Act Now to Stop War and End Racism). Shiflett performed at the opening rally at the one and a half mile march from Hollywood and Vine to Hollywood and Highland March 19, 2011.


title: Chris Shiflett

text: In 2013, Shiflett announced he would be releasing a new album from his country project, Chris Shiflett & The Dead Peasants, called "All Hat And No Cattle". The album of honky-tonk covers and original tracks came out on July 30, 2013 via SideOneDummy Records.


title: Chris Shiflett

text: April 2017 saw Shiflett release his first solo album West Coast Town, a collection of original honky tonk tracks, accompanied by a short USA tour to promote the release.


title: Chris Shiflett

text: A second solo album "Hard Lessons" was released on June 14, 2019. As with the first album "Hard Lessons" was produced by Dave Cobb.


title: Chris Shiflett

text: Since October 2013, Shiflett has hosted the weekly podcast "Walking The Floor with Chris Shiflett". As of August 2020, there have been over 170 episodes of Walking the Floor.


title: Chris Shiflett

text: Shiflett uses various Gibsons and Gretschs, but over the past few years has been using mostly Fender Telecasters, Fender Telecaster Deluxes, and Fender Telecaster Thinlines. Shiflett also assembled some Telecaster Deluxes and Telecaster Thinlines out of Warmoth guitar parts with his tech. On the headstock of the Warmoth Telecasters, Shiflett's nickname "Shifty" replaces the Fender logo that would appear on a Telecaster created by Fender. He also has a signature Fender Telecaster Deluxe based on the Warmoth Telecasters, that is now his main guitar.


title: Higehiro

text: Higehiro, short for , is a Japanese romantic comedy light novel series written by Shimesaba and illustrated by booota. It was serialized online between March 2017 and August 2018 on Kadokawa's user-generated novel publishing website Kakuyomu. It was later published by Kadokawa Shoten with five volumes between February 2018 and June 2021 under their Kadokawa Sneaker Bunko imprint. A manga adaptation with art by Imaru Adachi has been serialized in Kadokawa Shoten's "shōnen" manga magazine "Monthly Shōnen Ace" since November 2018. The light novel is licensed in North America by Kadokawa and Yen Press. The manga is licensed by One Peace Books. An anime television series adaptation by Project No.9 aired from April to June 2021.


title: Higehiro

text: Young handsome salaryman Yoshida had finally gathered up the courage to confess his feelings for his employer and longtime crush Airi Gotou. Sadly though, he ended up rejected and goes out drinking with his co-worker/best friend Hashimoto to relieve himself of his sorrows. While heading back home in a drunken state, he meets Sayu Ogiwara, a teenage high school girl who asks to spend the night with him. He lets her in out of pity and because he is too exhausted to argue, saying to himself that he will chase her out tomorrow. The next day now sobered up, Yoshida asks Sayu how she ended up at his apartment: she reveals that she had run away from her family and home in Hokkaido and has been prostituting herself to random men in exchange for a place to stay. Now knowing her backstory, Yoshida feeling bad for her finds himself unable to kick her out of his house and their time of living together begins.


title: Higehiro

text: The series was written by Shimesaba and illustrated by booota and was serialized online between March 2017 and August 2018 on Kadokawa's user-generated novel publishing website Kakuyomu. It was later published by Kadokawa Shoten with five volumes between February 2018 and June 2021 under their Kadokawa Sneaker Bunko imprint. It ended in its fifth volume, which was released on June 1, 2021. Kadokawa is publishing the novels digitally in English. Yen Press will also publish their own release of the series.


title: Higehiro

text: A manga adaptation with art by Imaru Adachi has been serialized in Kadokawa Shoten's "shōnen" manga magazine "Monthly Shōnen Ace" since November 2018. It has been collected in eight "tankōbon" volumes. In March 2021, One Peace Books announced their license to the manga in English and would begin releasing the series in October 2021.


title: Higehiro

text: On December 26, 2019, an anime adaptation was announced by Kadokawa Sneaker Bunko. The adaptation was revealed to be a television series produced by Dream Shift, animated by Project No.9 and directed by a director under the pseudonym of Manabu Kamikita, with Deko Akao handling series composition, and Takayuki Noguchi designing the characters. Tomoki Kikuya is composing the series' music. The series aired from April 5 to June 28, 2021, on AT-X, Tokyo MX, and BS11. Dialogue+ performed the series' opening theme song "Omoide Shiritori", while Kaori Ishihara performed the series' ending theme song "Plastic Smile". It ran for 13 episodes. Crunchyroll licensed the series outside of Southeast Asia. Muse Communication has licensed the series in Southeast Asia and South Asia.


title: Higehiro

text: The light novel series has a total of more than 400,000 copies in circulation, including digital copies. The series appeared at 4th in the "bunkobon" edition of Takarajimasha's annual light novel guide book "Kono Light Novel ga Sugoi!" in 2019.


title: Albinism in humans

text: Albinism is a congenital condition characterized in humans by the partial or complete absence of pigment in the skin, hair and eyes. Albinism is associated with a number of vision defects, such as photophobia, nystagmus, and amblyopia. Lack of skin pigmentation makes for more susceptibility to sunburn and skin cancers. In rare cases such as Chédiak–Higashi syndrome, albinism may be associated with deficiencies in the transportation of melanin granules. This also affects essential granules present in immune cells leading to increased susceptibility to infection.


title: Albinism in humans

text: Albinism results from inheritance of recessive gene alleles and is known to affect all vertebrates, including humans. It is due to absence or defect of tyrosinase, a copper-containing enzyme involved in the production of melanin. Unlike humans, other animals have multiple pigments and for these, albinism is considered to be a hereditary condition characterised by the absence of melanin in particular, in the eyes, skin, hair, scales, feathers or cuticle. While an organism with complete absence of melanin is called an albino, an organism with only a diminished amount of melanin is described as leucistic or albinoid. The term is from the Latin "albus", "white".


title: Albinism in humans

text: There are two principal types of albinism: oculocutaneous, affecting the eyes, skin and hair, and ocular affecting the eyes only.


title: Albinism in humans

text: There are different types of oculocutaneous albinism depending on which gene has undergone mutation. With some there is no pigment at all. The other end of the spectrum of albinism is "a form of albinism called rufous oculocutaneous albinism, which usually affects dark-skinned people".


title: Albinism in humans

text: According to the National Organization for Albinism and Hypopigmentation, "With ocular albinism, the color of the iris of the eye may vary from blue to green or even brown, and sometimes darkens with age. However, when an optometrist or ophthalmologist examines the eye by shining a light from the side of the eye, the light shines back through the iris since very little pigment is present."


title: Albinism in humans

text: Because individuals with albinism have skin that entirely lacks the dark pigment melanin, which helps protect the skin from the sun's ultraviolet radiation, their skin can burn more easily from overexposure.


title: Albinism in humans

text: The human eye normally produces enough pigment to color the iris blue, green or brown and lend opacity to the eye. In photographs, those with albinism are more likely to demonstrate "red eye", due to the red of the retina being visible through the iris. Lack of pigment in the eyes also results in problems with vision, both related and unrelated to photosensitivity.


title: Albinism in humans

text: Those with albinism are generally as healthy as the rest of the population (but see related disorders below), with growth and development occurring as normal, and albinism by itself does not cause mortality, although the lack of pigment blocking ultraviolet radiation increases the risk of melanomas (skin cancers) and other problems.


title: Albinism in humans

text: Development of the optical system is highly dependent on the presence of melanin. For this reason, the reduction or absence of this pigment in people with albinism may lead to:


title: Albinism in humans

text: The improper development of the retinal pigment epithelium (RPE), which in normal eyes absorbs most of the reflected sunlight, further increases glare due to light scattering within the eye. The resulting sensitivity (photophobia) generally leads to discomfort in bright light, but this can be reduced by the use of sunglasses or brimmed hats.


title: Albinism in humans

text: Oculocutaneous albinism is generally the result of the biological inheritance of genetically recessive alleles (genes) passed from both parents of an individual such as OCA1 and OCA2. A mutation in the human TRP-1 gene may result in the deregulation of melanocyte tyrosinase enzymes, a change that is hypothesized to promote brown versus black melanin synthesis, resulting in a third oculocutaneous albinism (OCA) genotype, "OCA3". Some rare forms are inherited from only one parent. There are other genetic mutations which are proven to be associated with albinism. All alterations, however, lead to changes in melanin production in the body. Some of these are associated with increased risk of skin cancer .


title: Albinism in humans

text: The chance of offspring with albinism resulting from the pairing of an organism with albinism and one without albinism is low. However, because organisms (including humans) can be carriers of genes for albinism without exhibiting any traits, albinistic offspring can be produced by two non-albinistic parents. Albinism usually occurs with equal frequency in both sexes. An exception to this is ocular albinism, which it is passed on to offspring through X-linked inheritance. Thus, ocular albinism occurs more frequently in males as they have a single X and Y chromosome, unlike females, whose genetics are characterized by two X chromosomes.


title: Albinism in humans

text: There are two different forms of albinism: a partial lack of the melanin is known as hypomelanism, or hypomelanosis, and the total absence of melanin is known as amelanism or amelanosis.


title: Albinism in humans

text: The enzyme defect responsible for OCA1-type albinism is tyrosine 3-monooxygenase (tyrosinase), which synthesizes melanin from the amino acid tyrosine.


title: Albinism in humans

text: It is suggested that the early genus "Homo" (humans in the broader sense) started to evolve in East Africa around 3 million years ago. The dramatic phenotypic change from the ape-like "Australopithecus" to early "Homo" is hypothesized to have involved the extreme loss of body hair – except for areas most exposed to UV radiation, such as the head – to allow for more efficient thermoregulation in the early hunter-gatherers. The skin that would have been exposed upon general body hair loss in these early proto-humans would have most likely been non-pigmented, reflecting the pale skin underlying the hair of our chimpanzee relatives. A positive advantage would have been conferred to early hominids inhabiting the African continent that were capable of producing darker skin – those who first expressed the eumelanin-producing MC1R allele – which protected them from harmful epithelium-damaging ultraviolet rays. Over time, the advantage conferred to those with darker skin may have led to the prevalence of darker skin on the continent. The positive advantage, however, would have had to be strong enough so as to produce a significantly higher reproductive fitness in those who produced more melanin. The cause of a selective pressure strong enough to cause this shift is an area of much debate. Some hypotheses include the existence of significantly lower reproductive fitness in people with less melanin due to lethal skin cancer, lethal kidney disease due to excess vitamin D formation in the skin of people with less melanin, or simply natural selection due to mate preference and sexual selection.


title: Albinism in humans

text: When comparing the prevalence of albinism in Africa to its prevalence in other parts of the world, such as Europe and the United States, the potential evolutionary effects of skin cancer as a selective force due to its effect on these populations may not be insignificant. It would follow, then, that there would be stronger selective forces acting on albino individuals in Africa than on albinos in Europe and the US. In two separate studies in Nigeria, very few people with albinism appear to survive to old age. One study found that 89% of people diagnosed with albinism are between 0 and 30 years of age, while the other found that 77% of albinos were under the age of 20.


title: Albinism in humans

text: Genetic testing can confirm albinism and what variety it is, but offers no medical benefits, except in the case of non-OCA disorders. Such disorders cause other medical problems in conjunction with albinism, and may be treatable. Genetic tests are currently available for parents who want to find out if they are carriers of ty-neg albinism. Diagnosis of albinism involves carefully examining a person's eyes, skin and hairs. Genealogical analysis can also help.


title: Albinism in humans

text: Since there is no cure for albinism, it is managed through lifestyle adjustments. People with albinism need to take care not to get sunburnt and should have regular healthy skin checks by a dermatologist.


title: Albinism in humans

text: For the most part, treatment of the eye conditions consists of visual rehabilitation. Surgery is possible on the extra-ocular muscles to decrease strabismus. Nystagmus-damping surgery can also be performed, to reduce the "shaking" of the eyes back and forth. The effectiveness of all these procedures varies greatly and depends on individual circumstances.


title: Albinism in humans

text: Glasses, low vision aids, large-print materials, and bright angled reading lights can help individuals with albinism. Some people with albinism do well using bifocals (with a strong reading lens), prescription reading glasses, hand-held devices such as magnifiers or monoculars or wearable devices like eSight


title: Albinism in humans

text: The condition may lead to abnormal development of the optic nerve and sunlight may damage the retina of the eye as the iris cannot filter out excess light due to a lack of pigmentation. Photophobia may be ameliorated by the use of sunglasses which filter out ultraviolet light. Some use bioptics, glasses which have small telescopes mounted on, in, or behind their regular lenses, so that they can look through either the regular lens or the telescope. Newer designs of bioptics use smaller light-weight lenses. Some US states allow the use of bioptic telescopes for driving motor vehicles. (See also NOAH bulletin "Low Vision Aids".)


title: Albinism in humans

text: There are a number of national support groups across the globe which come under the umbrella of the World Albinism Alliance.


title: Albinism in humans

text: Albinism affects people of all ethnic backgrounds; its frequency worldwide is estimated to be approximately one in 17,000. Prevalence of the different forms of albinism varies considerably by population, and is highest overall in people of sub-Saharan African descent. Today, the prevalence of albinism in sub-Saharan Africa is around 1 in 5,000, while in Europe and the US it is around 1 in 20,000 of the European derived population. Rates as high as 1 in 1,000 have been reported for some populations in Zimbabwe and other parts of Southern Africa.


title: Albinism in humans

text: Certain ethnic groups and populations in isolated areas exhibit heightened susceptibility to albinism, presumably due to genetic factors. These include notably the Native American Kuna, Zuni and Hopi nations (respectively of Panama, New Mexico and Arizona); Japan, in which one particular form of albinism is unusually common ; and Ukerewe Island, the population of which shows a very high incidence of albinism.


title: Albinism in humans

text: Humans with albinism often face social and cultural challenges (even threats), as the condition is often a source of ridicule, discrimination, or even fear and violence. It is especially socially stigmatised in many African societies. A study conducted in Nigeria on albino children stated that "they experienced alienation, avoided social interactions and were less emotionally stable. Furthermore, affected individuals were less likely to complete schooling, find employment, and find partners". Many cultures around the world have developed beliefs regarding people with albinism.


title: Albinism in humans

text: In African countries such as Tanzania and Burundi, there has been an unprecedented rise in witchcraft-related killings of people with albinism in recent years, because their body parts are used in potions sold by witch doctors. Numerous authenticated incidents have occurred in Africa during the 21st century. For example, in Tanzania, in September 2009, three men were convicted of killing a 14-year-old albino boy and severing his legs in order to sell them for witchcraft purposes. Again in Tanzania and Burundi in 2010, the murder and dismemberment of a kidnapped albino child was reported from the courts, as part of a continuing problem. The US-based National Geographic Society estimated that in Tanzania a complete set of albino body parts is worth US$75,000.


title: Albinism in humans

text: Another harmful and false belief is that sex with an albinistic woman will cure a man of HIV. This has led, for example in Zimbabwe, to rapes (and subsequent HIV infection).


title: Albinism in humans

text: Famous people with albinism include historical figures such as Oxford don William Archibald Spooner; actor-comedian Victor Varnado; musicians such as Johnny and Edgar Winter, Salif Keita, Winston "Yellowman" Foster, Brother Ali, Sivuca, Hermeto Pascoal, Willie "Piano Red" Perryman, Kalash Criminel; actor-rapper Krondon, and fashion models Connie Chiu, Ryan "La Burnt" Byrne and Shaun Ross. Emperor Seinei of Japan is thought to have been an albino because he was said to have been born with white hair.


title: Albinism in humans

text: International Albinism Awareness Day was established after a motion was accepted on 18 December 2014 by the United Nations General Assembly, proclaiming that 13 June would be known as International Albinism Awareness Day as of 2015. This was followed by a mandate created by the United Nations Human Rights Council that appointed Ms. Ikponwosa Ero, who is from Nigeria, as the first Independent Expert on the enjoyment of human rights by persons with albinism.


title: 1923 Great Kantō earthquake

text: The struck the Kantō Plain on the main Japanese island of Honshū at 11:58:44 JST (02:58:44 UTC) on Saturday, September 1, 1923. Varied accounts indicate the duration of the earthquake was between four and ten minutes. Extensive firestorms and even a fire whirl added to the death toll. Civil unrest after the disaster (i.e., the Kantō Massacre) has been documented.


title: 1923 Great Kantō earthquake

text: The earthquake had a magnitude of 7.9 on the moment magnitude scale (), with its focus deep beneath Izu Ōshima Island in Sagami Bay. The cause was a rupture of part of the convergent boundary where the Philippine Sea Plate is subducting beneath the Okhotsk Plate along the line of the Sagami Trough.


title: 1923 Great Kantō earthquake

text: Since 1960, September 1 has been designated by the Japanese government as , or a day in remembrance of and to prepare for major natural disasters including tsunami and typhoons. Drills, as well as knowledge promotion events, are centered around that date as well as awards ceremonies for people of merit.


title: 1923 Great Kantō earthquake

text: This earthquake devastated Tokyo, the port city of Yokohama, and the surrounding prefectures of Chiba, Kanagawa, and Shizuoka, and caused widespread damage throughout the Kantō region. The earthquake's force was so great that in Kamakura, over from the epicenter, it moved the Great Buddha statue, which weighs about 121 tonnes, almost 60 centimeters.


title: 1923 Great Kantō earthquake

text: Estimated casualties totaled about 142,800 deaths, including about 40,000 who went missing and were presumed dead. According to the Japanese construction company Kajima Kobori Research's conclusive report of September 2004, 105,385 deaths were confirmed in the 1923 quake.


title: 1923 Great Kantō earthquake

text: The damage from this natural disaster was one of the greatest sustained by Imperial Japan. In 1960, on the 37th anniversary of the quake, the government declared September 1 an annual "Disaster Prevention Day".


title: 1923 Great Kantō earthquake

text: Because the earthquake struck when people were cooking meals, many were killed as a result of large fires that broke out. Fires started immediately after the earthquake. Some fires developed into firestorms that swept across cities. Many people died when their feet became stuck on melting tarmac. The single greatest loss of life was caused by a fire whirl that engulfed the Rikugun Honjo Hifukusho (formerly the Army Clothing Depot) in downtown Tokyo, where about 38,000 people were incinerated after taking shelter there after the earthquake. The earthquake broke water mains all over the city, and putting out the fires took nearly two full days until late in the morning of September 3.


title: 1923 Great Kantō earthquake

text: A strong typhoon centered off the coast of the Noto Peninsula in Ishikawa Prefecture brought high winds to Tokyo Bay at about the same time as the earthquake. These winds caused fires to spread rapidly.


title: 1923 Great Kantō earthquake

text: The Emperor and Empress were staying at Nikko when the earthquake struck Tokyo, and were never in any danger. American Acting Consul General Max David Kirjassoff and his wife Alice Josephine Ballantine Kirjassoff died in the earthquake. The consulate itself lost the entirety of its records in the subsequent fires.


title: 1923 Great Kantō earthquake

text: Many homes were buried or swept away by landslides in the mountainous and hilly coastal areas in western Kanagawa Prefecture; about 800 people died. A collapsing mountainside in the village of Nebukawa, west of Odawara, pushed the entire village and a passenger train carrying over 100 passengers, along with the railway station, into the sea.


title: 1923 Great Kantō earthquake

text: The RMS "Empress of Australia" was about to leave Yokohama harbor when the earthquake struck. It narrowly survived and assisted in rescuing 2000 survivors. A P&O liner, " Dongola", was also in the harbor at the moment of disaster and rescued 505 people, taking them to Kobe.


title: 1923 Great Kantō earthquake

text: A tsunami with waves up to high struck the coast of Sagami Bay, Bōsō Peninsula, Izu Islands, and the east coast of Izu Peninsula within minutes. The tsunami caused many deaths, including about 100 people along Yui-ga-hama Beach in Kamakura and an estimated 50 people on the Enoshima causeway. Over 570,000 homes were destroyed, leaving an estimated 1.9 million homeless. Evacuees were transported by ship from Kantō to as far as Kobe in Kansai. The damage is estimated to have exceeded US$1 billion (or about $ billion today). There were 57 aftershocks.


title: 1923 Great Kantō earthquake

text: Ethnic Koreans were massacred after the earthquake. The Home Ministry declared martial law and ordered all sectional police chiefs to make maintenance of order and security a top priority. A false rumor was spread that Koreans were taking advantage of the disaster, committing arson and robbery, and were in possession of bombs. Anti-Korean sentiment was heightened by fear of the Korean independence movement. In the confusion after the quake, mass murder of Koreans by mobs occurred in urban Tokyo and Yokohama, fueled by rumors of rebellion and sabotage. The government reported that 231 Koreans were killed by mobs in Tokyo and Yokohama in the first week of September. Independent reports said the number of dead was far higher, ranging from 6,000 to 10,000. Some newspapers reported the rumors as fact, including the allegation that Koreans were poisoning wells. The numerous fires and cloudy well water, a little-known effect of a large quake, all seemed to confirm the rumors of the panic-stricken survivors who were living amidst the rubble. Vigilante groups set up roadblocks in cities, and tested civilians with a shibboleth for supposedly Korean-accented Japanese: deporting, beating, or killing those who failed. Army and police personnel colluded in the vigilante killings in some areas. Of the 3,000 Koreans taken into custody at the Army Cavalry Regiment base in Narashino, Chiba Prefecture, 10% were killed at the base, or after being released into nearby villages. Moreover, anyone mistakenly identified as Korean, such as Chinese, Ryukyuans, and Japanese speakers of some regional dialects, suffered the same fate. About 700 Chinese, mostly from Wenzhou, were killed. A monument commemorating this was built in 1993 in Wenzhou.


title: 1923 Great Kantō earthquake

text: In response, the government called upon the Japanese Army and the police to protect Koreans; 23,715 Koreans were placed in protective custody across Japan, 12,000 in Tokyo alone. The chief of police of Tsurumi (or Kawasaki by some accounts) is reported to have publicly drunk the well water to disprove the rumor that Koreans had been poisoning wells. In some towns, even police stations into which Korean people had escaped were attacked by mobs, whereas in other neighborhoods, civilians took steps to protect them. The Army distributed flyers denying the rumor and warning residents against attacking Koreans, but in many cases, vigilante activity only ceased as a result of Army operations against it. In several documented cases, soldiers and policemen participated in the killings, and in other cases, authorities handed groups of Koreans over to local vigilantes, who proceeded to kill them.


title: 1923 Great Kantō earthquake

text: Amidst the mob violence against Koreans in the Kantō Region, regional police and the Imperial Army used the pretext of civil unrest to liquidate political dissidents. Socialists such as (平澤計七), anarchists such as Sakae Ōsugi and Noe Itō, and the Chinese communal leader, (王希天), were abducted and killed by local police and Imperial Army, who claimed the radicals intended to use the crisis as an opportunity to overthrow the Japanese government.


title: 1923 Great Kantō earthquake

text: Director Chongkong Oh made two documentary films about the pogrom: "Hidden Scars: The Massacre of Koreans from the Arakawa River Bank to Shitamachi in Tokyo" (1983) and "The Disposed-of Koreans: The Great Kanto Earthquake and Camp Narashino" (1986). They largely consist of interviews with survivors, witnesses, and perpetrators.


title: 1923 Great Kantō earthquake

text: The importance of obtaining and providing accurate information following natural disasters has been emphasized in Japan ever since. Earthquake preparation literature in modern Japan almost always directs citizens to carry a portable radio and use it to listen to reliable information, and not to be misled by rumors in the event of a large earthquake.


title: 1923 Great Kantō earthquake

text: Following the devastation of the earthquake, some in the government considered the possibility of moving the capital elsewhere. Proposed sites for the new capital were even discussed.


title: 1923 Great Kantō earthquake

text: Japanese commentators interpreted the disaster as an act of divine punishment to admonish the Japanese people for their self-centered, immoral, and extravagant lifestyles. In the long run, the response to the disaster was a strong sense that Japan had been given an unparalleled opportunity to rebuild the city and rebuild Japanese values. In reconstructing the city, the nation, and the Japanese people, the earthquake fostered a culture of catastrophe and reconstruction that amplified discourses of moral degeneracy and national renovation in interwar Japan.


title: 1923 Great Kantō earthquake

text: After the earthquake, Gotō Shinpei organized a reconstruction plan of Tokyo with modern networks of roads, trains, and public services. Parks were placed all over Tokyo as refuge spots, and public buildings were constructed with stricter standards than private buildings to accommodate refugees. The outbreak of World War II and subsequent destruction severely limited resources.


title: 1923 Great Kantō earthquake

text: Frank Lloyd Wright received credit for designing the Imperial Hotel, Tokyo, to withstand the quake, although in fact the building was damaged, though standing, by the shock. The destruction of the US embassy caused Ambassador Cyrus Woods to relocate the embassy to the hotel. Wright's structure withstood the anticipated earthquake stresses, and the hotel remained in use until 1968. The innovative design used to construct the Imperial Hotel, and its structural fortitude, inspired the creation of the popular Lincoln Logs toy.


title: 1923 Great Kantō earthquake

text: The unfinished battlecruiser "Amagi" was in drydock being converted into an aircraft carrier in Yokosuka in compliance with the Washington Naval Treaty of 1922. The earthquake damaged the ship's hull beyond repair, leading it to be scrapped, and the unfinished fast battleship "Kaga" was converted into an aircraft carrier in its place.


title: 1923 Great Kantō earthquake

text: In contrast to London, where typhoid fever had been steadily declining since the 1870s, the rate in Tokyo remained high, more so in the upper-class residential northern and western districts than in the densely populated working-class eastern district. An explanation is the decline of waste disposal, which became particularly serious in the northern and western districts when traditional methods of waste disposal collapsed due to urbanization. The 1923 earthquake led to record-high morbidity due to unsanitary conditions following the earthquake, and it prompted the establishment of antityphoid measures and the building of urban infrastructure.


title: 1923 Great Kantō earthquake

text: The Honda Point Disaster on the West Coast of the United States, in which seven US Navy destroyers ran aground and 23 people died, has been attributed to navigational errors caused by unusual currents set up by the earthquake in Japan.


title: 1923 Great Kantō earthquake

text: Beginning in 1960, every September 1st is designated as Disaster Prevention Day to commemorate the earthquake and remind people of the importance of preparedness, as August and September are the peak of the typhoon season. Schools and public and private organizations host disaster drills. Tokyo is located near a fault zone beneath the Izu Peninsula which, on average, causes a major earthquake about once every 70 years, and is also located near the Sagami Trough, a large subduction zone that has potential for large earthquakes. Every year on this date, schools across Japan take a moment of silence at the precise time the earthquake hit in memory of the lives lost.


title: 1923 Great Kantō earthquake

text: Some discreet memorials are located in Yokoamicho Park in Sumida Ward, at the site of the open space in which an estimated 38,000 people were killed by a single fire whirl. The park houses a Buddhist-style memorial hall/museum, a memorial bell donated by Taiwanese Buddhists, a memorial to the victims of World War II Tokyo air raids, and a memorial to the Korean victims of the vigilante killings.


title: 1923 Great Kantō earthquake

text: In the historical fantasy novel "Teito Monogatari" (Hiroshi Aramata) a supernatural explanation is given for the cause of the Great Kantō earthquake, connecting it with the principles of feng shui.


title: 1923 Great Kantō earthquake

text: In Yasunari Kawabata's 1930 novel "The Scarlet Gang of Asakusa" several chapters deal with the Great Kantō earthquake.


title: 1923 Great Kantō earthquake

text: In one scene in the book, "Japan Sinks" (by Sakyo Komatsu), due to the fast-moving subduction of the Pacific and Eurasian plates, the Sagami Trough ruptures in a magnitude-8.5 earthquake, killing several million people in Tokyo and other areas, causing major tsunamis, and creating major firestorms. In the film adaptation of "Japan Sinks", " Nihon Chinbotsu", the Sagami Trough ruptures in a massive earthquake called "The Second Great Kanto Earthquake". In the manga (comic) adaptation of "Japan Sinks", the Second Kantō Earthquake killed over five million.


title: 1923 Great Kantō earthquake

text: In the TV adaptation of the Pachinko Novel by Min Jin Lee, a young Hansu escapes Yokohama with his father's former Yakuza employer, Ryoichi, from the Great Kantō Earthquake. The Great Kantō Earthquake is not featured in the book.


title: 1923 Great Kantō earthquake

text: In Oswald Wynd's novel "The Ginger Tree", Mary Mackenzie survives the earthquake, and later bases her clothes designing company in one of the few buildings that remained standing in the aftermath.


title: 1923 Great Kantō earthquake

text: An incident after the Great Kanto earthquake is recreated in the 1998 film, "After Life", known in Japanese as "Wandafuru Raifu" (or "Wonderful Life"). Directed by Hirokazu Kore-eda, the plot takes place in a way station for those who have just died. The newly deceased will take their happiest memory with them into the afterlife. One of the newly deceased has a memory of being in the woods after the earthquake.


title: 1923 Great Kantō earthquake

text: Michiyo Akaishi's josei manga "Akatsuki no Aria" features the earthquake in volume 8. Several places frequented by the protagonist Aria Kanbara, like her boarding school and the house of the rich Nishimikado clan that she is an illegitimate member of, become shelters for the wounded and the homeless. Aria's birth mother is severely injured by debris and later dies, and this triggers a subplot about Aria's own heritage.


title: 1923 Great Kantō earthquake

text: In Yuu Watase's 2017 josei manga "Fushigi Yûgi Byakko Senki", the heroine Suzuno Osugi enters "The Universe of the Four Gods" for the first time right after the earthquake: her father Takao, who is dying from injuries he suffered when the family house fatally collapsed on him and Suzuno's mother Tamayo, orders her to do so, so she will survive the disaster and its aftermath. After a brief time there, she's sent back to the already destroyed Tokyo, and she, alongside her soon-to-be love interest Seiji Horie and two young boys named Hideo and Kenichi, is taken in by a friend of the late Takao, Dr. Oikawa.


title: 1923 Great Kantō earthquake

text: Waki Yamato's manga "Haikara-san ga Tōru" actually reaches its climax after the Great Kantō earthquake—which happens right before the wedding of the female lead, Benio Hanamura, and her second love Tousei. Benio barely survives when the Christian church she's getting married in collapses, and then she finds her long-lost love Shinobu whose other love interest Larissa is among the victims; they get back together, and Tousei allows them to.


title: 1923 Great Kantō earthquake

text: In Makiko Hirata's josei manga and anime "Kasei Yakyoku" the story finishes some time after the earthquake, as a corollary to the main love triangle between the noblewoman Akiko Hashou, her lover Taka Itou, and Akiko's personal maid Sara Uchida. The earthquake happens just as the marriage between Akiko and her fiancé Kiyosu Saionji is announced. Sara is in the streets, and Taka is taking Sara's brother Junichirou to a hospital after he was injured in a yakuza-related incident. The Hashou's mansion is destroyed, leading to an emotional confrontation between Akiko and Saionji; meanwhile, Sara's humble house in the suburbia is also destroyed and her and Junichirou's mother dies of injuries she sustained in the earthquake.


title: 1923 Great Kantō earthquake

text: Maurice Tourneur's 1924 silent film "Torment" has an earthquake in Yokohama in its plot, and uses footage of the Kantō earthquake in the film.


title: 1923 Great Kantō earthquake

text: In the animated series, "Tokyo Magnitude 8.0", the Sagami Trough ruptures in a magnitude-8.0 earthquake, killing over 200,000 in Tokyo, causing floods and fires, and putting the main character at risk.


title: 1923 Great Kantō earthquake

text: Go Nagai's manga "Violence Jack" is set in a scenario in which a gigantic earthquake called 'The Great Kanto Hellquake', reminiscent of the 1923 earthquake, devastates Tokyo and severs the Kanto region from the rest of Japan, as well as cutting it off from the outside world.


title: 1923 Great Kantō earthquake

text: In the 2013 animated film by director Hayao Miyazaki, "The Wind Rises", the protagonist Jiro Horikoshi is traveling to Tokyo by train to study engineering. On the way, the 1923 earthquake strikes, damaging the train and causing a huge fire in the city.


title: 1923 Great Kantō earthquake

text: Part of the story in the anime and manga versions of Taisho Otome Fairy Tale (by Sana Kirioka) happened during the earthquake. At that time Yuzuki was in Tokyo visiting a friend, causing Tamahiko to worry, and follow her to Tokyo.


title: Stations of the Cross

text: The Stations of the Cross or the Way of the Cross, also known as the Way of Sorrows or the Via Crucis, refers to a series of images depicting Jesus Christ on the day of his crucifixion and accompanying prayers. The stations grew out of imitations of the Via Dolorosa in Jerusalem, which is a traditional processional route symbolising the actual path Jesus walked to Mount Calvary. The objective of the stations is to help the Christian faithful to make a spiritual pilgrimage through contemplation of the Passion of Christ. It has become one of the most popular devotions and the stations can be found in many Western Christian churches, including those in the Roman Catholic, Lutheran, Anglican, and Methodist traditions.


title: Stations of the Cross

text: Commonly, a series of 14 images will be arranged in numbered order along a path, along which worshippers—individually or in a procession—move in order, stopping at each station to say prayers and engage in reflections associated with that station. These devotions are most common during Lent, especially on Good Friday, and reflect a spirit of reparation for the sufferings and insults that Jesus endured during his passion. As a physical devotion involving standing, kneeling and genuflections, the Stations of the Cross are tied with the Christian themes of repentance and mortification of the flesh.


title: Stations of the Cross

text: The style, form, and placement of the stations vary widely. The typical stations are small plaques with reliefs or paintings placed around a church nave. Modern minimalist stations can be simple crosses with a numeral in the centre. Occasionally the faithful might say the stations of the cross without there being any image, such as when the pope leads the stations of the cross around the Colosseum in Rome on Good Friday.


title: Stations of the Cross

text: The Stations of the Cross originated in pilgrimage to Jerusalem and a desire to reproduce the Via Dolorosa. Imitating holy places was not a new concept. For example, the religious complex of Santo Stefano in Bologna, Italy, replicated the Church of the Holy Sepulchre and other religious sites, including the Mount of Olives and the Valley of Josaphat.