title: Men in Black (franchise)

text: The series was adapted into a film in 1997, titled "Men in Black", starring Tommy Lee Jones as Agent K and Will Smith as Agent J, with Barry Sonnenfeld as director. The film went on to become a commercial success, grossing US$587 million worldwide on a $90 million budget and earning a 91% rating from review aggregation website Rotten Tomatoes. A sequel, "Men in Black II", was released in 2002 which saw both Jones and Smith reprising their roles. The film was a box office success, earning $441 million worldwide. Despite its success, the film was less critically acclaimed than its predecessor and received average reviews from critics with a score of 39% on Rotten Tomatoes. A third installment, "Men in Black 3", was released ten years after the second film on May 25, 2012. It was also the first film in the series to be released in 3D. The film saw Smith and Jones reprise their roles, with Josh Brolin and Jemaine Clement joining the cast. It scored a 70% on Rotten Tomatoes. Although "Men in Black 3" has concluded the series, talks have been made about the future of the series. Sonnenfeld claimed that "Men in Black 3" is the conclusion of the MIB series, though leaving it open for the idea of a rebooted film series. Barry Sonnenfeld, Tommy Lee Jones and Will Smith have expressed interest in a possible "Men in Black 4". A crossover with "the Jump Street franchise" has also been discussed by Sony but without Jones and Smith. Despite talks with James Bobin to direct, the idea was dropped in May 2016.


title: Men in Black (franchise)

text: A spin-off film, "" was released in 2019. The film stars Chris Hemsworth, Tessa Thompson, Liam Neeson and Emma Thompson.


title: Men in Black (franchise)

text: An animated television series, "", aired from 1997 to 2001. The show was based on the films, taking place after the events of the first film. There are a few changes, such as Agent K apparently not having his memory erased.


title: Men in Black (franchise)

text: The first "Men in Black" video game, "", was released for Windows 95 in 1997, followed by a release for the PlayStation. The game, developed by Gigawatt Studios and published by SouthPeak Interactive, is loosely based on the 1997 film.


title: Men in Black (franchise)

text: Another game, titled "", was released for the Game Boy Color in 1999, and is based on the animated television series.


title: Men in Black (franchise)

text: It was followed by a sequel in 2000, titled "" and also for the Game Boy Color. In 2001, a version of "" was released for the Game Boy Advance.


title: Men in Black (franchise)

text: A video game published by Activision entitled "" was released in May 2012, around the time when the third movie was released.


title: Men in Black (franchise)

text: Will Smith, who played Agent J in the films, released two rap singles based on the films: "Men in Black" (from "") and "Black Suits Comin' (Nod Ya Head)" (from "Men in Black II: The Soundtrack").


title: Men in Black (franchise)

text: The theme park ride at the Universal Studios Florida theme park is based on the film "Men in Black", as is the parody film "Men in White".


title: Men in Black (franchise)

text: In August 2015, Air New Zealand released a "Men in Black" themed safety video featuring members of the All Blacks, Rip Torn (reprising his role as Zed), and Frank the Pug.


title: Double bind

text: A double bind is a dilemma in communication in which an individual (or group) receives two or more reciprocally conflicting messages. In some scenarios (e.g. within families or romantic relationships) this can be emotionally distressing, creating a situation in which a successful response to one message results in a failed response to the other (and vice versa), such that the person responding will automatically be perceived as in the wrong, no matter how they respond. This double bind prevents the person from either resolving the underlying dilemma or opting out of the situation.


title: Double bind

text: Double bind theory was first described by Gregory Bateson and his colleagues in the 1950s, in a theory on the origins of schizophrenia and post-traumatic stress disorder.


title: Double bind

text: Double binds are often utilized as a form of control without open coercion—the use of confusion makes them difficult both to respond to and to resist.


title: Double bind

text: A double bind generally includes different levels of abstraction in the order of messages and these messages can either be stated explicitly or implicitly within the context of the situation, or they can be conveyed by tone of voice or body language. Further complications arise when frequent double binds are part of an ongoing relationship to which the person or group is committed.


title: Double bind

text: The double bind is often misunderstood to be a simple contradictory situation, where the subject is trapped by two conflicting demands. While it's true that the core of the double bind is two conflicting demands, the difference lies in how they are imposed upon the subject, what the subject's understanding of the situation is, and who (or what) imposes these demands upon the subject. Unlike the usual no-win situation, the subject has difficulty in defining the exact nature of the paradoxical situation in which they are caught. The contradiction may be unexpressed in its immediate context and therefore invisible to external observers, only becoming evident when a prior communication is considered. Typically, a demand is imposed upon the subject by someone whom they respect (such as a parent, teacher, or doctor) but the demand itself is inherently impossible to fulfill because some broader context forbids it. For example, this situation arises when a person in a position of authority imposes two contradictory conditions but there exists an unspoken rule that one must never question authority.


title: Double bind

text: Thus, the essence of a double bind is two conflicting demands, "each on a different logical level", neither of which can be ignored or escaped. This leaves the subject torn both ways, so that whichever demand they try to meet, the other demand cannot be met. "I must do it, but I can't do it" is a typical description of the double-bind experience.


title: Double bind

text: For a double bind to be effective, the subject must be unable to confront or resolve the conflict between the demand placed by the primary injunction and that of the secondary injunction. In this sense, the double bind differentiates itself from a simple contradiction to a more inexpressible internal conflict, where the subject really "wants" to meet the demands of the primary injunction, but fails each time through an inability to address the situation's incompatibility with the demands of the secondary injunction. Thus, subjects may express feelings of extreme anxiety in such a situation, as they attempt to fulfill the demands of the primary injunction albeit with obvious contradictions in their actions.


title: Double bind

text: This was a problem in United States legal circles prior to the Fifth Amendment to the United States Constitution being applied to state action. A person could be subpoenaed to testify in a federal case and given Fifth Amendment immunity for testimony in that case. However, since the immunity did not apply to a state prosecution, the person could refuse to testify at the Federal level despite being given immunity, thus subjecting the person to imprisonment for contempt of court, or the person could testify, and the information they were forced to give in the Federal proceeding could then be used to convict the person in a state proceeding.


title: Double bind

text: The term "double bind" was first used by the anthropologist Gregory Bateson and his colleagues (including Don D. Jackson, Jay Haley and John H. Weakland) in the mid-1950s in their discussions on complexity of communication in relation to schizophrenia. Bateson made clear that such complexities are common in normal circumstances, especially in "play, humour, poetry, ritual and fiction" (see Logical Types below). Their findings indicated that the tangles in communication often diagnosed as schizophrenia are not necessarily the result of an organic brain dysfunction. Instead, they found that destructive double binds were a frequent pattern of communication among families of patients, and they proposed that growing up amidst perpetual double binds could lead to learned patterns of confusion in thinking and communication.


title: Double bind

text: Human communication is complex, and context is an essential part of it. Communication consists of the words said, tone of voice, and body language. It also includes how these relate to what has been said in the past; what is not said, but is implied; how these are modified by other nonverbal cues, such as the environment in which it is said, and so forth. For example, if someone says "I love you", one takes into account who is saying it, their tone of voice and body language, and the context in which it is said. It may be a declaration of passion or a serene reaffirmation, insincere and/or manipulative, an implied demand for a response, a joke, its public or private context may affect its meaning, and so forth.


title: Double bind

text: Conflicts in communication are common and often we ask "What do you mean?" or seek clarification in other ways. This is called "meta-communication:" communication about the communication. Sometimes, asking for clarification is impossible. Communication difficulties in ordinary life often occur when meta-communication and feedback systems are lacking or inadequate or there isn't enough time for clarification.


title: Double bind

text: Double binds can be extremely stressful and become destructive when one is trapped in a dilemma and punished for finding a way out. But making the effort to find the way out of the trap can lead to emotional growth.


title: Double bind

text: The classic example given of a negative double bind is of a mother telling her child that she loves them, while at the same time turning away in disgust, or inflicting corporal punishment as discipline: the words are socially acceptable; the body language is in conflict with it. The child does not know how to respond to the conflict between the words and the body language and, because the child is dependent on the mother for basic needs, they are in a quandary. Small children have difficulty articulating contradictions verbally and can neither ignore them nor leave the relationship.


title: Double bind

text: Another example is when one is commanded to "be spontaneous". The very command contradicts spontaneity, but it only becomes a double bind when one can neither ignore the command nor comment on the contradiction.


title: Double bind

text: Often, the contradiction in communication is not apparent to bystanders unfamiliar with previous communications.


title: Double bind

text: Bateson also described positive double binds, both in relation to Zen Buddhism with its path of spiritual growth, and the use of therapeutic double binds by psychiatrists to confront their patients with the contradictions in their life in such a way that would help them heal. One of Bateson's consultants, Milton H. Erickson (5 volumes, edited by Rossi) eloquently demonstrated the productive possibilities of double binds through his own life, showing the technique in a brighter light.


title: Double bind

text: One of the causes of double binds is the loss of feedback systems. Gregory Bateson and Lawrence S. Bale describe double binds that have arisen in science that have caused decades-long delays of progress in science because the scientific community had defined something as outside of its scope (or as "not science")—see Bateson in his "Introduction" to Steps to an Ecology of Mind (1972, 2000), pp. xv–xxvi; and Bale in his article, "Gregory Bateson, Cybernetics and the Social/Behavioral Sciences" (esp. pp. 1–8) on the paradigm of classical science vs. that of systems theory/cybernetics. (See also Bateson's description in his "Forward" of how the double bind hypothesis fell into place).


title: Double bind

text: The Double Bind Theory was first articulated in relationship to schizophrenia when Bateson and his colleagues hypothesized that schizophrenic thinking was not necessarily an inborn mental disorder but a pattern of learned helplessness in response to cognitive double-binds externally imposed.


title: Double bind

text: It is helpful to remember the context in which these ideas were developed. Bateson and his colleagues were working in the Veteran's Administration Hospital (1949–1962) with World War II veterans. As soldiers they'd been able to function well in combat, but the effects of life-threatening stress had affected them. At that time, 18 years before Post-Traumatic Stress Disorder was officially recognized, the veterans had been saddled with the catch-all diagnosis of schizophrenia. Bateson didn't challenge the diagnosis but he did maintain that the seeming nonsense the patients said at times did make sense within context, and he gives numerous examples in section III of "Steps to an Ecology of Mind", "Pathology in Relationship". Bateson also surmised that people habitually caught in double binds in childhood would have greater problems—that in the case of the person with schizophrenia, the double bind is presented continually and habitually within the family context from infancy on. By the time the child is old enough to have identified the double bind situation, it has already been internalized, and the child is unable to confront it. The solution then is to create an escape from the conflicting logical demands of the double bind, in the world of the delusional system (see in "Towards a Theory of Schizophrenia – Illustrations from Clinical Data").


title: Double bind

text: One solution to a double bind is to place the problem in a larger context, a state Bateson identified as Learning III, a step up from Learning II (which requires only learned responses to reward/consequence situations). In Learning III, the double bind is contextualized and understood as an impossible no-win scenario so that ways around it can be found.


title: Double bind

text: Bateson's double bind theory has not yet been followed up with any known published research, as to whether family systems imposing systematic double binds might be a cause of schizophrenia. The current understanding of schizophrenia emphasizes the robust scientific evidence for a genetic predisposition to the disorder. Psychosocial stressors, including dysfunctional family interaction, are secondary causative factors in some instances.


title: Double bind

text: After many years of research into schizophrenia, Bateson continued to explore problems of communication and learning, first with dolphins, and then with the more abstract processes of evolution. Bateson emphasized that any communicative system characterized by different logical levels might be subject to double bind problems. Especially including the communication of characteristics from one generation to another (genetics and evolution).


title: Double bind

text: "...evolution always followed the pathways of viability. As Lewis Carroll has pointed out, the theory [of natural selection] explains quite satisfactorily why there are no bread-and-butter-flies today."


title: Double bind

text: Bateson used the fictional Bread and Butter Fly (from "Through the Looking Glass, and What Alice Found There") to illustrate the double bind in terms of natural selection. The gnat points out that the insect would be doomed if he found his food (which would dissolve his own head, since this insect's head is made of sugar, and his only food is tea), and starve if he did not. Alice suggests that this must happen quite often, to which the gnat replies: "It always happens."


title: Double bind

text: The pressures that drive evolution therefore represent a genuine double bind. And there is truly no escape: "It always happens." No species can escape natural selection, including our own.


title: Double bind

text: Bateson suggested that all evolution is driven by the double bind, whenever circumstances change: If any environment becomes toxic to any species, that species will die out unless it transforms into another species, in which case, the species becomes extinct anyway.


title: Double bind

text: Most significant here is Bateson's exploration of what he later came to call "the pattern that connects"—that problems of communication which span more than one level (e.g., the relationship between the individual and the family) should also be expected to be found spanning other pairs of levels in the hierarchy (e.g. the relationship between the genotype and the phenotype):


title: Double bind

text: "We are very far, then, from being able to pose specific questions for the geneticist; but I believe that the wider implications of what I have been saying modify somewhat the philosophy of genetics. Our approach to the problems of schizophrenia by way of a theory of levels or logical types has disclosed first that the problems of adaptation and learning and their pathologies must be considered in terms of a hierarchic system in which stochastic change occurs at the boundary points between the segments of the hierarchy. We have considered three such regions of stochastic change—the level of genetic mutation, the level of learning, and the level of change in family organization. We have disclosed the possibility of a relationship of these levels which orthodox genetics would deny, and we have disclosed that at least in human societies the evolutionary system consists not merely in the selective survival of those persons who happen to select appropriate environments but also in the modification of family environment in a direction which might enhance the phenotypic and genotypic characteristics of the individual members."


title: Double bind

text: René Girard, in his literary theory of mimetic desire, proposes what he calls a "model-obstacle", a role model who demonstrates an object of desire and yet, in possessing that object, becomes a rival who obstructs fulfillment of the desire. According to Girard, the "internal mediation" of this mimetic dynamic "operates along the same lines as what Gregory Bateson called the 'double bind'." Girard found in Sigmund Freud's psychoanalytic theory, a precursor to mimetic desire. "The individual who 'adjusts' has managed to relegate the two contradictory injunctions of the double bind—to imitate and not to imitate—to two different domains of application. This is, he divides reality in such a way as to neutralize the "double bind"." While critical of Freud's doctrine of the unconscious mind, Girard sees the ancient Greek tragedy, "Oedipus Rex", and key elements of Freud's Oedipus complex, patricidal and incestuous desire, to serve as prototypes for his own analysis of the mimetic double bind.


title: Double bind

text: The field of neuro-linguistic programming also makes use of the expression "double bind". Grinder and Bandler (both of whom had personal contact with Bateson and Erickson) asserted that a message could be constructed with multiple messages, whereby the recipient of the message is given the impression of choice—although both options have the same outcome at a higher level of intention. This is called a "double bind" in NLP terminology, and has applications in both sales and therapy. In therapy, the practitioner may seek to challenge destructive double binds that limit the client in some way and may also construct double binds in which both options have therapeutic consequences. In a sales context, the speaker may give the respondent the illusion of choice between two possibilities. For example, a salesperson might ask: "Would you like to pay cash or by credit card?", with both outcomes presupposing that the person will make the purchase; whereas the third option (that of not buying) is intentionally excluded from the spoken choices.


title: Double bind

text: Note that in the NLP context, the use of the phrase "double bind" does not carry the primary definition of two conflicting messages; it is about creating a false sense of choice which ultimately binds to the intended outcome. In the "cash or credit card?" example, this is not a "Bateson double bind" since there is no contradiction, although it still is an "NLP double bind". Similarly if a salesman were selling a book about the evils of commerce, it could perhaps be a "Bateson double bind" if the buyer happened to believe that commerce was evil, yet felt compelled or obliged to buy the book.


title: Donald Campbell

text: Donald Malcolm Campbell, (23 March 1921 – 4 January 1967) was a British speed record breaker who broke eight absolute world speed records on water and on land in the 1950s and 1960s. He remains the only person to set both world land and water speed records in the same year (1964). He died during a water speed record attempt at Coniston Water in the Lake District, England.


title: Donald Campbell

text: Donald Campbell was born at Canbury House, Kingston upon Thames, Surrey, the son of Malcolm, later Sir Malcolm Campbell, holder of 13 world speed records in the 1920s and 1930s in the "Bluebird" cars and boats, and his second wife, Dorothy Evelyn née Whittall.


title: Donald Campbell

text: Campbell attended St Peter's School, Seaford and Uppingham School. At the outbreak of the Second World War he volunteered for the Royal Air Force, but was unable to serve because of a case of childhood rheumatic fever. He joined Briggs Motor Bodies Ltd in West Thurrock, where he became a maintenance engineer. Subsequently, he was a shareholder in a small engineering company called Kine Engineering, producing machine tools. Following his father's death on New Year's Eve, 31 December 1948 and aided by Malcolm's chief engineer, Leo Villa, the younger Campbell strove to set speed records first on water and then land.


title: Donald Campbell

text: He married three times — to Daphne Harvey in 1945, producing daughter Georgina (Gina) Campbell, born on 19 September 1946; to Dorothy McKegg (1928–2008) in 1952; and to Tonia Bern (1928–2021) in December 1958, which lasted until his death in 1967. Campbell was intensely superstitious, hating the colour green, the number thirteen and believing nothing good ever happened on a Friday. He also had some interest in the paranormal, which he nurtured as a member of the Ghost Club.


title: Donald Campbell

text: Campbell was a restless man and seemed driven to emulate, if not surpass, his father's achievements. He was generally light-hearted and was generally, at least until his 1960 crash at the Bonneville Salt Flats, optimistic in his outlook.


title: Donald Campbell

text: Campbell began his speed record attempts in the summer of 1949, using his father's old boat, "Blue Bird K4", which he renamed "Bluebird K4". His initial attempts that summer were unsuccessful, although he did come close to raising his father's existing record. The team returned to Coniston Water, Lancashire in 1950 for further trials. While there, they heard that an American, Stanley Sayres, had raised the record from , beyond K4's capabilities without substantial modification.


title: Donald Campbell

text: In late 1950 and 1951, "Bluebird K4" was modified to make it a "prop-rider" as opposed to her original immersed propeller configuration. This greatly reduced hydrodynamic drag, as the third planing point would now be the propeller hub, meaning one of the two propeller blades was always out of the water at high speed. She now sported two cockpits, the second one being for Leo Villa.


title: Donald Campbell

text: "Bluebird K4" now had a chance of exceeding Sayres' record and also enjoyed success as a circuit racer, winning the Oltranza Cup in Italy in the spring of that year. Returning to Coniston in September, they finally got "Bluebird" up to 170 mph after further trials, only to suffer a structural failure at which wrecked the boat. Sayres raised the record the following year to in Slo-Mo-Shun IV.


title: Donald Campbell

text: Along with Campbell, Britain had another potential contender for water speed record honours — John Cobb. He had commissioned the world's first purpose-built turbojet Hydroplane, "Crusader", with a target speed of over , and began trials on Loch Ness in autumn 1952. Cobb was killed later that year, when Crusader broke up, during an attempt on the record. Campbell was devastated at Cobb's loss, but he resolved to build a new "Bluebird" boat to bring the water speed record back to Britain.


title: Donald Campbell

text: In early 1953, Campbell began development of his own advanced all-metal jet-powered "Bluebird K7" hydroplane to challenge the record, by now held by the American prop rider hydroplane Slo-Mo-Shun IV.[1] Designed by Ken and Lew Norris, the K7 was a steel-framed, aluminium-bodied, three-point hydroplane with a Metropolitan-Vickers Beryl axial-flow turbojet engine, producing 3,500-pound-force (16 kN) of thrust.


title: Donald Campbell

text: Like Slo-Mo-Shun, but unlike Cobb's tricycle Crusader, the three planing points were arranged with two forward, on outrigged sponsons and one aft, in a "pickle-fork" layout, prompting "Bluebird"s early comparison to a blue lobster. K7 was of very advanced design and construction, and its load bearing steel space frame ultra rigid and stressed to 25 g (exceeding contemporary military jet aircraft). It had a design speed of and remained the only successful jet-boat in the world until the late 1960s.


title: Donald Campbell

text: The designation "K7" was derived from its Lloyd's unlimited rating registration. It was carried on a prominent white roundel on each sponson, underneath an infinity symbol. "Bluebird K7" was the seventh boat registered at Lloyds in the "Unlimited" series.


title: Donald Campbell

text: Campbell set seven world water speed records in K7 between July 1955 and December 1964. The first of these marks was set at Ullswater on 23 July 1955, where he achieved a speed of but only after many months of trials and a major redesign of "Bluebird"s forward sponson attachments points. Campbell achieved a steady series of subsequent speed-record increases with the boat during the rest of the decade, beginning with a mark of in 1955 on Lake Mead in Nevada. Subsequently, four new marks were registered on Coniston Water, where Campbell and "Bluebird" became an annual fixture in the latter half of the 1950s, enjoying significant sponsorship from the Mobil oil company and then subsequently BP.


title: Donald Campbell

text: Campbell also made an attempt in the summer of 1957 at Canandaigua, New York, which failed due to lack of suitable calm water conditions. "Bluebird K7" became a well known and popular attraction, and as well as her annual Coniston appearances, "K7" was displayed extensively in the UK, United States, Canada and Europe, and then subsequently in Australia during Campbell's prolonged attempt on the land speed record in 1963–1964.


title: Donald Campbell

text: To extract more speed, and endow the boat with greater high-speed stability, in both pitch and yaw, "K7" was subtly modified in the second half of the 1950s to incorporate more effective streamlining with a blown Perspex cockpit canopy and fluting to the lower part of the main hull. In 1958, a small wedge shaped tail fin, housing an arrester parachute, modified sponson fairings, that gave a significant reduction in forward aerodynamic lift, and a fixed hydrodynamic stabilising fin, attached to the transom to aid directional stability, and exert a marginal down-force on the nose were incorporated into the design to increase the safe operating envelope of the hydroplane. Thus she reached in 1956, where an unprecedented peak speed of was achieved on one run, in 1957, in 1958 and in 1959.


title: Donald Campbell

text: Campbell was awarded the Order of the British Empire (CBE) in January 1957 for his water speed record breaking, and in particular his record at Lake Mead in the United States which earned him and Britain very positive acclaim.


title: Donald Campbell

text: On 23 November 1964, Campbell achieved the Australian water speed record of on Lake Bonney Riverland in South Australia, although he was unable to break the world record on that attempt.


title: Donald Campbell

text: It was after the Lake Mead water speed record success in 1955 that the seeds of Campbell's ambition to hold the land speed record as well were planted. The following year, the serious planning was under way — to build a car to break the land speed record, which then stood at set by John Cobb in 1947. The Norris brothers designed "Bluebird-Proteus CN7" with in mind.


title: Donald Campbell

text: The brothers were even more enthusiastic about the car than the boat and like all of his projects, Campbell wanted "Bluebird CN7", to be the best of its type, a showcase of British engineering skills. The British motor industry, in the guise of Dunlop, BP, Smiths Industries, Lucas Automotive, Rubery Owen as well as many others, became heavily involved in the project to build the most advanced car the world had yet seen. CN7 was powered by a specially modified Bristol-Siddeley Proteus free-turbine engine of driving all four wheels. "Bluebird CN7" was designed to achieve 475–500 mph and was completed by the spring of 1960.


title: Donald Campbell

text: Following low-speed tests conducted at the Goodwood motor racing circuit in Sussex, in July, the "CN7" was taken to the Bonneville Salt Flats in Utah, United States, scene of his father's last land speed record triumph, some 25 years earlier in September 1935. The trials initially went well, and various adjustments were made to the car. On the sixth run in CN7, Campbell lost control at over 360 mph and crashed. It was the car's tremendous structural integrity that saved his life. He was hospitalised with a fractured skull and a burst eardrum, as well as minor cuts and bruises, but "CN7" was a write-off. Almost immediately, Campbell announced he was determined to have another go. Sir Alfred Owen, whose Rubery Owen industrial group had built CN7, offered to rebuild it for him. That single decision was to have a profound influence on the rest of Campbell's life. His original plan had been to break the land speed record at over 400 mph in 1960, return to Bonneville the following year to really bump up the speed to something near to 500 mph, get his seventh water speed record with K7 and then retire, as undisputed champion of speed and perhaps just as important, secure in the knowledge that he was worthy of his father's legacy.


title: Donald Campbell

text: Campbell decided not to go back to Utah for the new trials. He felt the Bonneville course was too short at and the salt surface was in poor condition. BP offered to find another venue and eventually after a long search, Lake Eyre, in South Australia, was chosen. It hadn't rained there for nine years and the vast dry bed of the salt lake offered a course of up to . By the summer of 1962, "Bluebird CN7" was rebuilt, some nine months later than Campbell had hoped. It was essentially the same car, but with the addition of a large stabilising tail fin and a reinforced fibreglass cockpit cover. At the end of 1962, "CN7" was shipped out to Australia ready for the new attempt. Low-speed runs had just started when the rains came. The course was compromised and further rain meant, that by May 1963, Lake Eyre was flooded to a depth of 3 inches, causing the attempt to be abandoned. Campbell was heavily criticised in the press for alleged time wasting and mismanagement of the project, despite the fact that he could hardly be held responsible for the unprecedented weather.


title: Donald Campbell

text: To make matters worse for Campbell, American Craig Breedlove drove his pure thrust jet car "Spirit of America" to a speed of at Bonneville in July 1963. Although the "car" did not conform to FIA (Federation Internationale de L'Automobile) regulations, that stipulated it had to be wheel-driven and have a minimum of four wheels, in the eyes of the world, Breedlove was now the fastest man on Earth.


title: Donald Campbell

text: Campbell returned to Australia in March 1964, but the Lake Eyre course failed to fulfil the early promise it had shown in 1962 and there were further spells of rain. BP pulled out as his main sponsor after a dispute, but he was able to secure backing from Australian oil company Ampol.


title: Donald Campbell

text: The track never properly dried out and Campbell was forced to make the best of the conditions. Finally, in July 1964, he was able to post some speeds that approached the record. On the 17th of that month, he took advantage of a break in the weather and made two courageous runs along the shortened and still damp track, posting a new land speed record of . The surreal moment was captured in a number of well-known images by photographers, including Australia's Jeff Carter. Campbell was bitterly disappointed with the record as the vehicle had been designed for much higher speeds. "CN7" covered the final third of the measured mile at an average of , peaking as it left the measured distance at over . He resented the fact that it had all been so difficult. "We've made it — we got the bastard at last," was his reaction to the success. Campbell's 403.1 mph represented the official land speed record.


title: Donald Campbell

text: In 1969, after Campbell's fatal accident, his widow, Tonia Bern-Campbell negotiated a deal with Lynn Garrison, president of Craig Breedlove and Associates, that would see Craig Breedlove run "Bluebird" on Bonneville's Salt Flats. This concept was cancelled when the parallel Spirit of America supersonic car project failed to find support.


title: Donald Campbell

text: Campbell now planned to go after the water speed record one more time with "Bluebird K7" — to do what he had aimed for so many years earlier, during the initial planning stages of CN7 — break both records in the same year. After more delays, he finally achieved his seventh water speed record at Lake Dumbleyung near Perth, Western Australia, on the last day of 1964, at a speed of . He had become the first, and so far only, person to set both land and water speed records in the same year.


title: Donald Campbell

text: Campbell's land speed record was short-lived, because FIA rule changes meant that pure jet cars would be eligible to set records from October 1964. Campbell's speed on his final Lake Eyre run remained the highest speed achieved by a wheel-driven car until 2001; "Bluebird CN7" is now on display at the National Motor Museum at Beaulieu in Hampshire, England, its potential only partly realised.


title: Donald Campbell

text: Campbell decided a massive jump in speed was called for following his successful 1964 land speed record attempt in "Bluebird CN7". His vision was of a supersonic rocket car with a potential maximum speed of . Norris Brothers were requested to undertake a design study. "Bluebird Mach 1.1" was a design for a rocket-powered supersonic land speed record car. Campbell chose a lucky date to hold a press conference at the Charing Cross Hotel on 7 July 1965 to announce his future record breaking plans:


title: Donald Campbell

text: "Bluebird Mach 1.1" was to be rocket-powered. Ken Norris had calculated using rocket motors would result in a vehicle with very low frontal area, greater density, and lighter weight than if he were to employ a jet engine. "Bluebird Mach 1.1" would also be a relatively compact and simple design. Norris specified two off-the-shelf Bristol Siddeley BS.605 rocket engines. The 605 had been developed as a rocket-assisted take-off engine for military aircraft and was fuelled with kerosene, using hydrogen peroxide as the oxidiser. Each engine was rated at thrust. In "Bluebird Mach 1.1" application, the combined thrust would be equivalent of 36,000 bhp (27,000 kW; 36,000 PS) at .


title: Donald Campbell

text: To increase publicity for his rocket car venture, in the spring of 1966, Campbell decided to try once more for a water speed record. This time the target was . "Bluebird K7" was fitted with a lighter and more powerful Bristol Orpheus engine, taken from a Folland Gnat jet aircraft, which developed of thrust. The modified boat was taken back to Coniston in the first week of November 1966. The trials did not go well. The weather was appalling, and "K7" suffered an engine failure when her air intakes collapsed and debris was drawn into the engine. By the middle of December, some high-speed runs were made, in excess of but still well below Campbell's existing record. Problems with "Bluebird"s fuel system meant that the engine could not reach full speed, and so would not develop maximum power. Eventually, by the end of December, after further modifications to her fuel system, and the replacement of a fuel pump, the fuel starvation problem was fixed, and Campbell awaited better weather to mount an attempt.


title: Donald Campbell

text: On 4 January 1967, weather conditions were finally suitable for an attempt. Campbell commenced the first run of his last record attempt at just after 8:45 am. "Bluebird" moved slowly out towards the middle of the lake, where she paused briefly as Campbell lined her up. With a deafening blast of power, Campbell now applied full throttle and "Bluebird" began to surge forward. Clouds of spray issued from the jet-pipe, water poured over the rear spar and after a few hundred yards, at , "Bluebird" unstuck from the surface and rocketed off towards the southern end of the lake, producing her characteristic comet's tail of spray. She entered the measured kilometre at 8:46 am. Leo Villa witnessed her passing the first marker buoy at about in perfect steady planing trim, her nose slightly down, still accelerating. 7.525 seconds later, Keith Harrison saw her leave the measured kilometre at a speed of over . The average speed for the first run was . Campbell lifted his foot from the throttle about 3/10 of a second before passing the southern kilometre marker. As "Bluebird" left the measured kilometre, Keith Harrison and Eric Shaw in a course boat at the southern end of the measured kilometre both noticed that she was very light around the bows, riding on her front stabilising fins. Her planing trim was no worse than she had exhibited when equipped with the Beryl engine, but it was markedly different from that observed by Leo Villa at the northern end of the kilometre, when she was under full acceleration. Campbell had made his usual commentary throughout the run.


title: Donald Campbell

text: Instead of refuelling and waiting for the wash of this run to subside, Campbell decided to make the return run immediately. This was not an unprecedented diversion from normal practice, as Campbell had used the advantage presented; i.e., no encroachment of water disturbances on the measured kilometre by the quick turnaround in many previous runs. The second run was even faster once severe tramping subsided on the run-up from Peel Island (caused by the water-brake disturbance). Once smooth water was reached some or so from the start of the kilometre, K7 demonstrated cycles of ground effect hovering before accelerating hard at 0.63 g to a peak speed of some 200 metres or so from the southern marker buoy. "Bluebird" was now experiencing bouncing episodes of the starboard sponson with increasing ferocity. At the peak speed, the most intense and long-lasting bounce precipitated a severe decelerating episode — to , -1.86g — as "K7" dropped back onto the water. Engine flame-out then occurred and, shorn of thrust nose-down momentum, K7 experienced a gliding episode in strong ground effect with increasing angle-of-attack, before completely leaving the water at her static stability pitch-up limit of 5.2°. "Bluebird" then executed an almost complete backflip (~ 320° and slightly off-axis) before plunging into the water (port sponson marginally in advance of the starboard), approximately 230 metres from the end of the measured kilometre. The boat then cartwheeled across the water before coming to rest. The impact broke "K7" forward of the air intakes (where Campbell was sitting) and the main hull sank shortly afterwards.


title: Donald Campbell

text: Mr Whoppit, Campbell's teddy bear mascot, was found among the floating debris and the pilot's helmet was recovered. Royal Navy divers made efforts to find and recover the body but, although the wreck of "K7" was found, they called off the search, after two weeks, without locating his body. Campbell's body was finally located in 2001.


title: Donald Campbell

text: The cause of the crash has been variously attributed to several possible causes (or a combination of these causes):


title: Donald Campbell

text: On 28 January 1967, Campbell was posthumously awarded the Queen's Commendation for Brave Conduct "for courage and determination in attacking the world water speed record."


title: Donald Campbell

text: The wreckage of Campbell's craft was recovered by the Bluebird Project between October 2000, when the first sections were raised, and May 2001, when Campbell's body was recovered. The largest section, comprising approximately two-thirds of the centre hull, was raised on 8 March 2001. The project began when diver Bill Smith was inspired to look for the wreck after hearing the Marillion song "Out of This World" (from the album "Afraid of Sunlight"), which was written about Campbell and "Bluebird".


title: Donald Campbell

text: The recovered wreck revealed that the water brake had deployed after the accident as a result of stored accumulator pressure; Campbell would not have had time to deploy the relatively slow-moving brake as the boat flipped out of control. The boat still contained fuel in the engine fuel lines, discounting the fuel-starvation theory. The wreckage all evidenced an impact from left to right, wiping the whole front of the boat off in that direction. Campbell's lower harness mounts had failed and were found to be effectively useless. Further dives recovered various parts of "K7", which had separated from the main hull when it broke up on impact.


title: Donald Campbell

text: Part of Campbell's body was finally located just over two months later and recovered from the lake on 28 May 2001, still wearing his blue nylon overalls. On the night before his death, while playing cards he had drawn the queen and the ace of spades. Reflecting upon the fact that Mary, Queen of Scots had drawn the same two cards the night before she was beheaded, he told his mechanics, who were playing cards with him, that he had a fearful premonition that he was going to "get the chop". It was not possible to determine the cause of Campbell's death, though a consultant engineer giving evidence to the inquest said that the force of the impact could have caused him to be decapitated. When his remains were found, his skull was not present and is still missing.


title: Donald Campbell

text: Campbell was buried in Coniston Cemetery on 12 September 2001 after his coffin was carried down the lake, and through the measured kilometre, on a launch, one last time. A funeral service was then held at St Andrew's Church in Coniston, after an earlier, and positive DNA examination had been carried out. The funeral was attended by his widow, Tonia, daughter Gina, other members of his family, members of his former team and admirers. The funeral was overshadowed in the media by coverage of the 9/11 attacks in the United States. Campbell's sister, Jean Wales, had been against the recovery of her brother's body out of respect for his stated wish that, in the event of something going wrong, "Skipper and boat stay together". Jean Wales did, however, remain in daily telephone contact with project leader Bill Smith during the recovery operation in anticipation of any news of her brother's remains. When Campbell was buried in Coniston Cemetery on 12 September 2001 she did not attend the service. Steve Hogarth, lead singer for Marillion, was present at the funeral and performed the song "Out of This World" solo.


title: Donald Campbell

text: The story of Campbell's last attempt at the water speed record on Coniston Water was told in the BBC television film "Across the Lake" in 1988, with Anthony Hopkins as Campbell. Nine years earlier, Robert Hardy had played Campbell's father, Sir Malcolm Campbell, in the "BBC2 Playhouse" television drama "Speed King"; both were written by Roger Milner and produced by Innes Lloyd. In 2003, the BBC showed a documentary reconstruction of Campbell's fateful water-speed record attempt in an episode of "Days That Shook the World". It featured a mixture of modern reconstruction and original film footage. All of the original colour clips were taken from a film capturing the event, "Campbell at Coniston" by John Lomax, a local amateur filmmaker from Wallasey, England. Lomax's film won awards worldwide in the late 1960s for recording the final weeks of Campbell's life.


title: Donald Campbell

text: In 1956, Campbell was surprised by Eamonn Andrews for the seventh episode of the new television show "This Is Your Life".


title: Donald Campbell

text: An English Heritage blue plaque commemorates Campbell and his father at Canbury School, Kingston Hill, Kingston upon Thames, where they lived.


title: Donald Campbell

text: In the village of Coniston, the Ruskin Museum has a display of Campbell memorabilia, and the Bristol Orpheus engine recovered in 2001 is also displayed. The engine's casing is mostly missing, having acted as a sacrificial anode in its time underwater, but the internals are preserved. Campbell's helmet from the ill-fated run is also on display.


title: Donald Campbell

text: On 23 March 2021, organised by the Ruskin Museum, two Hawk jets of the Royal Air Force staged a fly past over the Lake District to mark the 100th anniversary of Campbell's birth. As they flew over Coniston Water, the jets dipped their wings in salute, in a repeat of a gesture carried out by an Avro Vulcan on the day after his death. Campbell's daughter, Gina, laid flowers on the surface of the lake as the jets flew overhead.


title: Donald Campbell

text: On 7 December 2006, Campbell's daughter, Gina Campbell, formally gifted the recovered wreckage of "Bluebird K7" to the Ruskin Museum in Coniston on behalf of the Campbell Family Heritage Trust. In agreement with the trust and the museum, Bill Smith is to organise the restoration of the boat, which is now under way. Now the property of the Ruskin Museum, the intention is to rebuild K7 back to running order circa 4 January 1967. Smith has said that this will take an undisclosed number of years to accomplish. Gina Campbell commented: "I've decided to secure the future of Bluebird for the people of Coniston, the Ruskin Museum and the people of the world". Museum Director Vicky Slowe spoke of Gina Campbell's generosity and said that: "Bill Smith has assured us he can get Bluebird fully conserved and reconfigured at no cost to the museum. As of 2008, K7 is being fully restored by The Bluebird Project, to a very high standard of working condition in North Shields, Tyne and Wear, using a significant proportion of her original fabric, but with a replacement BS Orpheus engine of the same type albeit incorporating many original components."


title: Donald Campbell

text: As of May 2009, permission had been given for a one-off set of proving trials of "Bluebird" on Coniston Water, where she would be tested to a safe speed for demonstration purposes only. There was no fixed date given for completion of "Bluebird K7" or the trials. Upon restoration, it was planned that "K7" would be housed in her own purpose-built wing at the Ruskin Museum in Coniston.


title: Donald Campbell

text: On 20 March 2018 the restoration was featured on the BBC's "The One Show", when it was announced that "Bluebird K7" would return to the water on Loch Fad, on the Isle of Bute in Scotland, in August 2018 for handling trials.


title: Donald Campbell

text: In August 2018, initial restoration work on "Bluebird" was completed. She was transported to Loch Fad where she was refloated on 4 August 2018. Following initial engine trials on 5 August, "Bluebird" completed a series of test runs on the loch, reaching speeds of about . For safety reasons, there are no plans to attempt to reach any higher speeds.


title: Rusty Collins

text: Russell "Rusty" Collins, formerly known as Firefist, is a fictional superhero appearing in American comic books published by Marvel Comics.


title: Rusty Collins

text: Rusty Collins was born in Tulsa, Oklahoma. Raised by his uncle, Rusty joins the US Navy at sixteen years of age. His mutant power, generation of fire, manifests itself violently, burning a woman. Rusty is arrested, but when a prison guard playfully threatens him with deadly harm, he bursts into flames again and escapes.


title: Rusty Collins

text: X-Factor is alerted and comes to Rusty's aid, helping him to control his powers. He comes to live with X-Factor, who are slowly gathering a small team of mutant wards. Rusty forms a relationship with Skids, a former Morlock.


title: Rusty Collins

text: For a time, they all live upon Ship, a sentient being in the form of a long, rectangular spacecraft that towered over all other Manhattan skyscrapers. Rusty and the X-Terminators help X-Factor when an old booby-trap activates, threatening Ship's brain with a gigantic bomb. Ultimately, the bomb explodes harmlessly far above Manhattan.


title: Rusty Collins

text: During the 1989 "Inferno" storyline, Skids and the other wards, taking the name X-Terminators, the name their mentors used when traveling in their mutant guises, teamed up with the New Mutants to help rescue mutant babies from N'astirh, who was using them to help keep open a portal to Limbo. Rusty himself had gone back into custody at the Navy but willingly goes with the group when he realizes his younger friends, Leech and Artie Maddicks have been captured by demonic forces. At the conclusion of Inferno, with Artie, Leech and the even younger kidnapped children involved rescued from the demons, Rusty joins the New Mutants, along with Skids, Rictor and Boom Boom.


title: Rusty Collins

text: Rusty and Skids help out when long time New Mutants member Danielle Moonstar loses control of her mystical powers. During the incident they are separated from the rest of the group. Mystique's Freedom Force attacks them at Liberty Island. Part of this conflict involves the ultimate fate of the children Rusty helped rescue; he believes that Freedom Force had wrongfully taken them into custody.


title: Rusty Collins

text: Due to a fight with Nitro and Vulture, Rusty is brought back into the sights of Freedom Force. While attempting to escape, he was severely injured by the Blob. While recovering in the hospital, he and Skids were contacted by members of the Mutant Liberation Front. With soldiers opening fire on them, they felt there was no other choice than to join them.


title: Rusty Collins

text: Shortly after, Rusty and Skids were brainwashed by Stryfe into being two of his soldiers. During this, Rusty is part of an MLF strike team sent to a museum to steal an ancient artifact. Cable, the man who took over the New Mutants soon after Rusty left, is there. Cable slays MLF member Sumo. He attempts to kill the rest of the group but only gets two of them in the arm, Rusty included.


title: Rusty Collins

text: Due to the brainwashing, Rusty had no qualms about attacking former teammate Cannonball during the X-Cutioner's Song storyline. At the end of this story, the Mutant Liberation Front are turned over to the authorities.


title: Rusty Collins

text: Shortly after, Rusty and Skids were kidnapped by the Friends of Humanity. While being transported, X-Force (the team created by the former members of the New Mutants), rescued them. Arriving back to their base, X-Force was soon confronted by Exodus. He was inviting original New Mutants Cannonball and Sunspot to Avalon, a "safe haven" for selected mutants. Cannonball refused to go unless all former New Mutants present (Boom Boom, Rictor, Rusty and Skids) were invited also. While Exodus complained that Rusty and Skids were "damaged" due to their brainwashing, he finally acquiesced.


title: Rusty Collins

text: Upon arriving at Avalon, the mutants were taken to "the Savior" (in reality Magneto), who used his powers to undo the brainwashing done to Rusty and Skids. When X-Force arrived to save their friends, Rusty and Skids decided they would stay with Magneto, feeling that they owed him. With this being done, they joined the Acolytes.


title: Rusty Collins

text: When a mutant body belonging to Holocaust, a "survivor" from the Age of Apocalypse, was discovered floating in space near Avalon, it was brought on board. While on guard duty watching over the thought-to-be frozen body, Rusty's life force was drained by Holocaust, killing him.


title: Rusty Collins

text: Rusty is resurrected by means of the Transmode Virus to serve as part of Selene's army of deceased mutants. Under the control of Selene and Eli Bard, he takes part in the assault on the mutant nation of Utopia.


title: Rusty Collins

text: Rusty Collins is a mutant with the psionic ability of pyrokinesis. He can control and manipulate fire, as well as turn some or all of his body into flames. He is immune to the effects fire would otherwise normally have on his body.


title: Short squeeze

text: In the stock market, a short squeeze is a rapid increase in the price of a stock owing primarily to an excess of short selling of a stock rather than underlying fundamentals. A short squeeze occurs when there is a lack of supply and an excess of demand for the stock due to short sellers having to buy stocks to cover their short positions.


title: Short squeeze

text: Short selling is a finance practice in which an investor, known as the short-seller, borrows shares and immediately sells them, hoping to buy them back later ("covering") at a lower price. As the shares were borrowed, the short-seller must eventually return them to the lender (plus interest and dividend, if any), and therefore makes a profit if they spend less buying back the shares than they earned when selling them. However, an unexpected piece of favorable news can cause a jump in the stock's share price, resulting in a loss rather than a profit. Short-sellers might then be triggered to buy the shares they had borrowed at a higher price, in an effort to keep their losses from mounting should the share price rise further.


title: Short squeeze

text: Short squeezes result when short sellers of a stock move to cover their positions, purchasing large volumes of stock relative to the market volume. Purchasing the stock to cover their short positions raises the price of the shorted stock, thus triggering more short sellers to cover their positions by buying the stock; i.e., there is increasing demand. This dynamic can result in a cascade of stock purchases and an even bigger jump of the share price. Borrow, buy and sell timing can lead to more than 100% of a company's shares sold short. This does not necessarily imply naked short selling, since shorted shares are put back onto the market, potentially allowing the same share to be borrowed multiple times.


title: Short squeeze

text: Short squeezes tend to happen in stocks that have expensive borrow rates. Expensive borrow rates can increase the pressure on short sellers to cover their positions, further adding to the reflexive nature of this phenomenon.


title: Short squeeze

text: Buying by short sellers can occur if the price has risen to a point where shorts receive margin calls that they cannot (or choose not to) meet, triggering them to purchase stock to return to the owners from whom (via a broker) they had borrowed the stock in establishing their position. This buying may proceed automatically, for example if the short sellers had previously placed stop-loss orders with their brokers to prepare for this possibility. Alternatively, short sellers simply deciding to cut their losses and get out (rather than lacking collateral funds to meet their margin) can cause a squeeze. Short squeezes can also occur when the demand from short sellers outweighs the supply of shares to borrow, which results in the failure of borrow requests from prime brokers. This sometimes happens with companies that are on the verge of filing for bankruptcy.


title: Short squeeze

text: Short squeezes are more likely to occur in stocks with relatively few traded shares and commensurately small market capitalization and float. Squeezes can, however, involve large stocks and billions of dollars. Short squeezes may also be more likely to occur when a large percentage of a stock's float is short, and when large portions of the stock are held by people not tempted to sell.


title: Short squeeze

text: Short squeezes can also be facilitated by the availability of inexpensive call options on the underlying security because they add considerable leverage. Typically, out of the money options with a short time to expiration are used to maximize the leverage and the impact of the squeezer’s actions on short sellers. Call options on securities that have low implied volatility are also less expensive and more impactful. (A successful short squeeze will dramatically increase implied volatility).


title: Short squeeze

text: The opposite of a short squeeze is the less common long squeeze. A squeeze can also occur with futures contracts, especially in agricultural commodities, for which supply is inherently limited.


title: Short squeeze

text: In May 1901, James J. Hill and J. P. Morgan battled with E. H. Harriman over control of the Northern Pacific Railway. By the end of business on May 7, 1901, the two parties controlled over 94% of outstanding Northern Pacific shares. The resulting runup in share price was accompanied by frenetic short selling of Northern Pacific by third parties. On May 8, it became apparent that uncommitted NP shares were insufficient to cover the outstanding short positions, and that neither Hill/Morgan nor Harriman were willing to sell. This triggered a sell-off in the rest of the market as NP "shorts" liquidated holdings in an effort to raise cash to buy NP shares to meet their obligations. The ensuing stock market crash, known as the Panic of 1901, was partially ameliorated by a truce between Hill/Morgan and Harriman.


title: Short squeeze

text: In October 2008, a short squeeze triggered by an attempted takeover by Porsche temporarily drove the shares of Volkswagen AG on the Xetra DAX from €210.85 to over €1000 in less than two days, briefly making it the most valuable company in the world. Then-Porsche CEO Wendelin Wiedeking was charged with market manipulation but was acquitted by a Stuttgart court.


title: Short squeeze

text: In 2012, the U.S. Securities and Exchange Commission charged Philip Falcone with market manipulation in relation to a short squeeze on a series of high-yield bonds issued by MAAX Holdings. After hearing that a firm was shorting the bonds, Falcone purchased the entire issue of bonds. He also lent the bonds to the short-sellers, and then bought them back when the traders sold them. As a result, his total exposure exceeded the entire issue of the MAAX bonds. Falcone then stopped lending the bonds, so that short-sellers could not liquidate their positions anymore. The price of the bonds rose dramatically. The short-sellers could only liquidate their positions by contacting Falcone directly.


title: Short squeeze

text: In November 2015, Martin Shkreli orchestrated a short squeeze on failed biotech KaloBios (KBIO) that caused its share price to rise by 10,000% in just five trading days. KBIO had been perceived by short sellers as a "no-brainer near-term zero".


title: Short squeeze

text: The GameStop short squeeze, starting in January 2021, was a short squeeze occurring on shares of GameStop, primarily triggered by the Reddit forum WallStreetBets. This squeeze led to the share price reaching an all-time intraday high of US$483 on January 28, 2021 on the NYSE. This squeeze caught the attention of many news networks and social media platforms.


title: Fodé Ballo-Touré

text: Fodé Ballo-Touré (born 3 January 1997) is a Senegalese professional footballer who plays as a left-back for club AC Milan and the Senegal national team.


title: Fodé Ballo-Touré

text: Ballo-Touré developed through the Paris Saint-Germain academy. On 1 July 2017, his contract with PSG expired and he signed with Lille OSC managed by Head Coach Marcelo Bielsa. He made his Ligue 1 debut on 6 August 2017 in a 3–0 home win against Nantes. He started the match and was replaced by Rominigue Kouamé at halftime.


title: Fodé Ballo-Touré

text: Ballo-Touré was born in France and is of Malian and Senegalese descent. He was a youth international for France. However, he decided to represent Senegal on senior level, over France and Mali. He made his debut for Senegal in a 0–0 draw against Congo on 26 March 2021.


title: Are You Human?

text: Are You Human? () is a 2018 South Korean television series starring Seo Kang-joon and Gong Seung-yeon. It aired on KBS2's Mondays and Tuesdays at 22:00 (KST) time slot, from June 4 to August 7, 2018.


title: Are You Human?

text: Oh Laura, a renowned scientist, was forced to part with her young son, Nam Shin. To cope with her loss, over the years, she builds various AI robots modelled after him, naming them Nam Shin I, II and III. Decades later, after surviving an attempt on his life, Nam Shin slips into a coma. To protect his position as the heir to a chaebol, Laura sends Nam Shin III to take his place and fulfil his duties.


title: Are You Human?

text: Kang So-bong was a member of Nam Shin's security detail until she was dismissed in disgrace. She becomes Nam Shin III's bodyguard, determined to get to the bottom of his strange comments and behaviour. However, she gets more than what she'd bargained for when she starts falling for him - and has to keep him safe from the very people who'd tried to murder Nam Shin.


title: Joshua Cheptegei

text: Joshua Kiprui Cheptegei (born 12 September 1996) is a Ugandan long-distance runner. He is the reigning Olympic champion in the 5000 metres and silver medalist for the 10,000 metres, a two-time 10,000 m World champion from 2019 and 2022, World silver medallist from 2017, and the 2019 World Cross Country champion. Cheptegei won also gold medals for the 5000 m and 10,000 m at the 2018 Commonwealth Games. He currently holds world records in both disciplines, and holds world best in the 15 kilometres road race. He is also the current Ugandan record holder in both the 5 km and 10 km.


title: Joshua Cheptegei

text: Cheptegei is the tenth man in history to hold the 5,000 m and 10,000 m world records concurrently, both set in 2020. In 2018, he set a world record in the 15 km. Two years later, at a road race in Monaco, he set a previous world road 5 km record of 12:51, breaking through the event's 13-minute barrier, and taking 9 seconds from the previous best, set by Kenya's Sammy Kipketer in 2000. In August 2020, at the Monaco Diamond League meet, he set a new 5000 m world record of 12:35.36, breaking Kenenisa Bekele's 16-year-old world record of 12:37.35 set in Hengelo. On 7 October 2020, in Valencia, he set a world record time of 26:11.00 in the 10,000 metres, which again improved on Kenenisa Bekele's 15-year-old best by more than 6 seconds.


title: Joshua Cheptegei

text: Joshua Cheptegei was born on 12 September 1996 in Kapsewui, Kapchorwa District, Uganda. In primary school, Cheptegei first played football and tried out long jump and triple jump, but switched to running when he discovered his talent in distance running.


title: Joshua Cheptegei

text: Cheptegei studied languages and literature in Kampala for two years and is employed by the Uganda National Police. His coach is Addy Ruiter. In the timeframe from March to May 2020, he reduced his weekly training sessions from 12 to 8.


title: Joshua Cheptegei

text: He is a silver medallist in the 10,000 metres at the 2017 World Championships in London. He also competed in the 10,000 metres at the 2015 World Championships in Beijing, finishing ninth. He ran at the 2016 Summer Olympics in the 5000 metres and 10,000 metres, finishing eighth and sixth respectively. Cheptegei was the 5000 metres and 10,000 metres champion at the 2018 Commonwealth Games. He won silver in the 10,000 metres and gold in the 5,000 metres at the 2020 Summer Olympics.


title: Joshua Cheptegei

text: Cheptegei is a four-time winner of the Zevenheuvelenloop 15 km road race in Nijmegen, Netherlands. In 2018 Cheptegei set the world record for a 15 km road race. Abrar Osman finished second with 42:34 and the 2017 5000 m world champion Muktar Edris placed third with 42:56. On 19 February 2022 the record was broken by Cheptegei's compatriot Jacob Kiplimo, who ran a 15km split of 40:43 min at the Ras Al Khaimah Half Marathon.


title: Joshua Cheptegei

text: Cheptegei was the winner of the senior men's race at the 2019 IAAF World Cross Country Championships in Aarhus, Denmark. He won in 31:40 on the 10.24 km course. Ugandan teammate Jacob Kiplimo finished second in 31:44, while Thomas Ayeko placed seventh, and Joseph Ayeko tenth; Uganda won the team first-place title.


title: Joshua Cheptegei

text: On 1 December 2019, he set a new 10 km road race record in Valencia, Spain. His time of 26:38 improved on the previous world record, set by Leonard Komon in 2010, by 6 seconds.


title: Joshua Cheptegei

text: This mark has since been lowered to 26:24, the world record being held, as of October 2020, by Rhonex Kipruto of Kenya, who also incidentally set it in Valencia just six weeks later, on 12 January 2020.


title: Joshua Cheptegei

text: On 16 February 2020, he set a new 5 km road race world record in Monaco with a time of 12:51. The previous ratified record was 13:22 set by Robert Keter on 9 November 2019 in Lille, France, and the previous fastest time ever recorded over the distance was 13:00 set by Sammy Kipketer on 26 March 2000 in Carlsbad, USA. This record stood for nearly 2 years until broken by Berihu Aregawi, who ran 12:49 at the Cursa dels Nassos meet in Barcelona on December 31, 2021.


title: Joshua Cheptegei

text: On 13 August 2020, a day before the Herculis meet of the Diamond League in Monaco, Cheptegei announced that he aimed to return to the track and run his first official race in the season with a world record time in the 5000 metres, which would be more than 20 seconds faster than his personal best on a track. At the meet on the next day, with the help of expert pace-making from Roy Hoornweg, Stephen Kissa, and Matthew Ramsden, he set a new world record in the 5000 metres with a time of 12:35.36, which broke Kenenisa Bekele's 16-year-old record – the longest duration in the history of the event – by almost 2 seconds. His splits were 2:31.87; 5:03.77; 7:35.14 and 10:05.46. Bekele congratulated Cheptegei from Addis Ababa.


title: Joshua Cheptegei

text: On 7 October 2020, in Valencia, he set a world record time of 26:11.00 in the 10000 metres, which improved on Kenenisa Bekele's 15-year-old record by more than 6 seconds.


title: Bereavement in Judaism

text: Bereavement in Judaism () is a combination of "minhag" and "mitzvah" derived from the Torah and Judaism's classical rabbinic texts. The details of observance and practice vary according to each Jewish community.


title: Bereavement in Judaism

text: In Judaism, the principal mourners are the first-degree relatives: parent, child, sibling, and spouse. There are some customs that are unique to an individual mourning a parent.


title: Bereavement in Judaism

text: Halachot concerning mourning do not apply to those under thirteen years of age, nor do they apply when the deceased is aged 30 days or less.


title: Bereavement in Judaism

text: There is also a custom of rending one's clothes at the moment one hears news of a death. Another prevalent custom is to tear at the funeral.


title: Bereavement in Judaism

text: The "chevra kadisha" ( "sacred society") is a Jewish burial society usually consisting of volunteers, men and women, who prepare the deceased for proper Jewish burial. Their job is to ensure that the body of the deceased is shown proper respect, ritually cleansed, and shrouded.


title: Bereavement in Judaism

text: Many local "chevra kadishas" in urban areas are affiliated with local synagogues, and they often own their own burial plots in various local cemeteries. Some Jews pay an annual token membership fee to the "chevra kadisha" of their choice, so that when the time comes, the society will not only attend to the body of the deceased as befits Jewish law, but will also ensure burial in a plot that it controls at an appropriate nearby Jewish cemetery.


title: Bereavement in Judaism

text: If no gravediggers are available, then it is additionally the function of the male society members to ensure that graves are dug. In Israel, members of "chevra kadishas" consider it an honor to not only prepare the body for burial but also to dig the grave for a fellow Jew's body, particularly if the deceased was known to be a righteous person.


title: Bereavement in Judaism

text: Many burial societies hold one or two annual fast days, especially the 7th day of Adar, Yartzeit of Moshe Rabbeinu (Moses), and organize regular study sessions to remain up to date with the relevant articles of Jewish law. In addition, most burial societies also support families during the "shiva" (traditional week of mourning) by arranging prayer services, preparing meals, and providing other services for the mourners.


title: Bereavement in Judaism

text: There are three major stages to preparing the body for burial: washing ("rechitzah"), ritual purification ("taharah"), and dressing ("halbashah"). The term "taharah" is used to refer both to the overall process of burial preparation, and to the specific step of ritual purification.


title: Bereavement in Judaism

text: Prayers and readings from Torah, including Psalms, Song of Songs, Isaiah, Ezekiel, and Zechariah are recited.


title: Bereavement in Judaism

text: After the closing of the casket, the "chevra" asks forgiveness of the deceased for any inadvertent lack of honor shown to the deceased in the preparation of the body for burial.


title: Bereavement in Judaism

text: Caskets are not used in Israel (with the exception of military and state funerals) or in many parts of the Diaspora, especially in Eastern Europe and Arab countries. Instead, the body is carried to the grave (or guided on a gurney) wrapped in a shroud and "tallit" and placed directly in the earth. In the Diaspora, in general, a casket is only used if required by local law. Traditionally, caskets are simple and made of unfinished wood; both wood with a finish and metal would slow the return of the body to dust (). Strictly-observant practice avoids all metal; the wood parts of the casket are joined by wood dowels rather than nails.


title: Bereavement in Judaism

text: There is no viewing of the body and no open casket at the funeral. Sometimes the immediate family pay their final respects before the funeral.


title: Bereavement in Judaism

text: From death until burial, it is traditional for guards or watchers ("shomrim") to stay with the deceased. It is traditional to recite Psalms ("tehillim") during this time.


title: Bereavement in Judaism

text: The Jewish funeral consists of a burial, also known as an interment. Cremation is forbidden. Burial is considered to allow the body to decompose naturally, therefore embalming is forbidden. Burial is intended to take place in as short an interval of time after death as possible. Displaying of the body prior to burial does not take place. Flowers are usually not found at a traditional Jewish funeral but may be seen at statesmen's or heroes' funerals in Israel.


title: Bereavement in Judaism

text: In Israel, the Jewish funeral service usually commences at the burial ground. In the United States and Canada, the funeral service commences either at a funeral home or at the cemetery. Occasionally the service will commence at a synagogue. In the case of a prominent individual, the funeral service can begin at a synagogue or a yeshivah. If the funeral service begins at a point other than at the cemetery, the entourage accompanies the body in a procession to the cemetery. Usually the funeral ceremony is brief and includes the recitation of psalms, followed by a eulogy ("hesped"), and finishes with a traditional closing prayer, the El Moley Rachamim. The funeral, the procession accompanying the body to the place of burial, and the burial, are referred to by the word "levayah," meaning "escorting." "Levayah" also indicates "joining" and "bonding." This aspect of the meaning of "levayah" conveys the suggestion of a commonality among the souls of the living and the dead.


title: Bereavement in Judaism

text: Yemenite Jews, prior to their immigration to the land of Israel, maintained an ancient practice during the funeral procession to halt at, at least, seven stations before the actual burial of the dead, beginning from the entrance of the house from whence the bier is taken, to the graveyard itself. This has come to be known as "Ma'amad u'Moshav", (lit. "Standing and Sitting"), or "seven standings and sittings," and is mentioned in Tosefta "Pesahim" 2: 14–15, during which obsequies only men and boys thirteen years and older took part, but never women. At these stations, the bier is let down by the pallbearers upon the ground, and those accompanying will recite ""Hatzur Tamim Pe'ulo"," etc. ""Ana Bakoach"," etc., said in a doleful dirge-like melody, and which verses are followed by one of the party reading certain Midrashic literature and liturgical verse that speaks about death, and which are said to eulogize the deceased.


title: Bereavement in Judaism

text: The mourners traditionally make a tear ("keriah" or "kriah", ) in an outer garment before or at the funeral. The tearing is required to extend in length to a "tefach" (handbreadth), or what is equivalent to about . The tear should be on the left side (over the heart and clearly visible) for a parent, including foster parents, and on the right side for siblings (including half-brothers and half-sisters), children, and spouses (and does not need to be visible). Non-Orthodox Jews will often make the "keriah" in a small black ribbon that is pinned to the lapel rather than in the lapel itself.


title: Bereavement in Judaism

text: In the instance when a mourner receives the news of the death and burial of a relative after an elapsed period of 30 days or more, there is no "keriah", or tearing of the garment, except in the case of a parent. In the case of a parent, the tearing of the garment is to be performed no matter how long a period has elapsed between the time of death and the time of receiving the news.


title: Bereavement in Judaism

text: If a child of the deceased needs to change clothes during the "shiva" period, they must tear the changed clothes. No other family member is required to tear changed clothes during "shiva". Children of the deceased may never sew the torn clothes, but any other mourner may mend the clothing 30 days after the burial.


title: Bereavement in Judaism

text: A "hesped" is a eulogy, and it is common for several people to speak at the start of the ceremony at the funeral home, as well as prior to burial at the gravesite.


title: Bereavement in Judaism

text: "[A]nd Abraham came to eulogize Sarah." uses the word "Lispod" from which is derived the Hebrew term Hesped.


title: Bereavement in Judaism

text: A more general guideline is that when the Tachanun (supplication prayer) is omitted, it is permitted to deliver a brief eulogy emphasizing only the praise of the departed; the extensive eulogy is postponed, and may be said at another time during the year of mourning.


title: Bereavement in Judaism

text: "Kevura", or burial, should take place as soon as possible after death. The "Torah" requires burial as soon as possible, even for executed criminals. Burial is delayed "for the honor of the deceased," usually to allow more time for far-flung family to come to the funeral and participate in the other post-burial rituals, but also to hire professionals, or to bury the deceased in a cemetery of their choice.


title: Bereavement in Judaism

text: Respect for the dead can be seen from many examples in the "Torah" and "Tanakh". For example, one of the last events in the "Torah" is the death of Moses when God himself buries him: "[God] buried him in the depression in the land of Moab, opposite Beth Peor. No man knows the place that he was buried, even to this day."


title: Bereavement in Judaism

text: In many traditional funerals, the body, wrapped in a shroud (or casket where used), will be carried from the hearse to the grave in seven stages. These are accompanied by seven recitations of Psalm 91. There is a symbolic pause after each stage (which are omitted on days when a eulogy would also not be recited.)


title: Bereavement in Judaism

text: When the funeral service has ended, the mourners come forward to fill the grave. Symbolically, this gives the mourners closure as they observe, or participate in, the filling of the grave site. One custom is for all people present at the funeral to take a spade or shovel, held pointing down instead of up, to show the antithesis of death to life and that this use of the shovel is different from all other uses, to throw three shovelfuls of dirt into the grave.


title: Bereavement in Judaism

text: Some have the custom to initially use the shovel "backwards" for the first few shovelfuls. Even among those who do it, some limit this to just the first few participants.


title: Bereavement in Judaism

text: When someone is finished, they put the shovel back in the ground, rather than handing it to the next person, to avoid passing along their grief to other mourners. This literal participation in the burial is considered a particularly good mitzvah because it is one for which the beneficiary—the deceased—can offer no repayment or gratitude and thus it is a pure gesture.


title: Bereavement in Judaism

text: The first stage of mourning is "aninut", or ()." "Aninut" lasts until the burial is over, or, if a mourner is unable to attend the funeral, from the moment he is no longer involved with the funeral itself.


title: Bereavement in Judaism

text: An "onen" (a person in "aninut") is considered to be in a state of total shock and disorientation. Thus the "onen" is exempt from performing mitzvot that require action (and attention), such as praying and reciting blessings, wearing "tefillin" (phylacteries), in order to be able to tend unhindered to the funeral arrangements. However the "onen" is still obligated in commandments that forbid an action (such as not violating the Shabbat).


title: Bereavement in Judaism

text: "Aninut" is immediately followed by "avelut" ()). An "avel" ("mourner") does not listen to music or go to concerts, and does not attend any joyous events or parties such as marriages or bar or bat mitzvahs, unless absolutely necessary. (If the date for such an event has already been set prior to the death, it is strictly forbidden for it to be postponed or cancelled.) The occasion of a "brit milah" is typically an exception to this rule, but with restrictions that differ according to tradition.


title: Bereavement in Judaism

text: The first stage of "avelut" is "shiva" (), a week-long period of grief and mourning. Observance of "shiva" is referred to by English-speaking Jews as "sitting "shiva"". During this period, mourners traditionally gather in one home and receive visitors.


title: Bereavement in Judaism

text: When they get home, the mourners refrain for a week from showering or bathing, wearing leather shoes or jewelry, or shaving. In many communities, mirrors in the mourners' home are covered since they should not be concerned about their personal appearance. It is customary for the mourners to sit on low stools or even the floor, symbolic of the emotional reality of being "brought low" by the grief. The meal of consolation ("seudat havra'ah"), the first meal eaten on returning from the funeral, traditionally consists of hard-boiled eggs and other round or oblong foods. This is often credited to the Biblical story of Jacob purchasing the birthright from Esau with stewed lentils (Genesis 25:34); it is traditionally stated that Jacob was cooking the lentils soon after the death of his grandfather Abraham. During this seven-day period, family and friends come to visit or call on the mourners to comfort them (""shiva" calls").


title: Bereavement in Judaism

text: It is considered a great "mitzvah" (commandment) of kindness and compassion to pay a home visit to the mourners. Traditionally, no greetings are exchanged and visitors wait for the mourners to initiate conversation. The mourner is under no obligation to engage in conversation and may, in fact, completely ignore their visitors.


title: Bereavement in Judaism

text: Visitors will traditionally take on the hosting role when attending a Shiva, often bringing food and serving it to the mourning family and other guests. The mourning family will often avoid any cooking or cleaning during the Shiva period; those responsibilities become those of visitors.


title: Bereavement in Judaism

text: There are various customs as to what to say when taking leave of the mourner(s). One of the most common is to say to them:


title: Bereavement in Judaism

text: Depending on their community's customs, others may also add such wishes as: "You should have no more "tza'ar" (distress)" or "You should have only "simchas" (celebrations)" or "we should hear only "besorot tovot" (good tidings) from each other" or "I wish you a long life".


title: Bereavement in Judaism

text: Traditionally, prayer services are organized in the house of mourning. It is customary for the family to lead the services themselves.


title: Bereavement in Judaism

text: If the mourner returns from the cemetery after the burial before sundown, then the day of the funeral is counted as the first of the seven days of mourning. Mourning generally concludes in the morning of the seventh day. No mourning may occur on Shabbat (the Jewish Sabbath), nor may the burial take place on Shabbat, but the day of Shabbat does count as one of the seven days. If a Jewish holiday occurs after the first day, that curtails the mourning period. If the funeral occurs during a festival, the start of the mourning period is delayed to the end of the festival.


title: Bereavement in Judaism

text: The thirty-day period following burial (including "shiva") is known as "shloshim" (). During "shloshim", a mourner is forbidden to marry or to attend a "seudat mitzvah" (religious festive meal). Men do not shave or get haircuts during this time.


title: Bereavement in Judaism

text: Since Judaism teaches that a deceased person can still benefit from the merit of "mitzvot" (commandments) performed in their memory, it is considered a special privilege to bring merit to the departed by learning Torah in their name. A popular custom amongst Orthodox Jews is to coordinate a group of people who will jointly study the complete Mishnah during the "shloshim" period. This is due to the fact that "Mishnah" (משנה) and "Neshamah" (נשמה), soul, have the same (Hebrew) letters.


title: Bereavement in Judaism

text: Those mourning a parent additionally observe a twelve-month period (), counted from the day of death. During this period, most activity returns to normal, although the mourners continue to recite the Kaddish as part of synagogue services for eleven months. In Orthodox tradition, this is an obligation of the sons (not daughters) as mourners. There remain restrictions on attending festive occasions and large gatherings, especially where live music is performed.


title: Bereavement in Judaism

text: A headstone (tombstone) is known as a "matzevah" (Hebrew: "pillar", "statue", or "monument"). Although there is no halakhic obligation to hold an unveiling ceremony (the ritual became popular in many communities toward the end of the 19th century), there are varying customs about when it should be placed on the grave. Most communities have an unveiling ceremony a year after the death. Some communities have it earlier, even a week after the burial. In Israel it is done after the "shloshim" (the first 30 days of mourning). There is no universal restriction about the timing, other than the unveiling cannot be held during Shabbat, (work-restricted) Jewish holidays, or Chol Ha'Moed.


title: Bereavement in Judaism

text: At the end of the ceremony, a cloth or shroud covering that has been placed on the headstone is removed, customarily by close family members. Services include reading of several psalms. Gesher HaChaim cites (chapters) "33, 16, 17, 72, 91, 104, and 130; then one says Psalm 119 and recites the verses that spell the name of the deceased and the letters of the word "Neshama".". This is followed by the Mourner's Kaddish (if a "minyan" is available), and the prayer "El Malei Rachamim". The service may include a brief eulogy for the deceased.


title: Bereavement in Judaism

text: Originally, it was not common practice to place names on tombstones. The general custom for engraving the name of the deceased on the monument is a practice that goes back (only) "the last several hundred years."


title: Bereavement in Judaism

text: Jewish communities in Yemen, prior to their immigration to the Land of Israel, did not place headstones over the graves of the dead, except only on rare occasions, choosing rather to follow the dictum of Rabban Shimon ben Gamliel who said: "They do not build monuments (i.e. tombstones) for the righteous. Their words, lo! They are their memorial!" Philosopher and Halachic decisor, Maimonides, likewise, ruled that it is not permissible to raise headstones over the graves of righteous men, but permits doing so for ordinary men. In contrast, the more recent custom of Spanish Jewry, following the teachings of the Ari z”l ("Shaʿar Ha-Mitzvot, Parashat Vayeḥi"), is to build tombstones over the grave, seeing it as part of the complete atonement and amendment for those who have died. Likewise, Rabbi Shelomo b. Avraham Aderet (RASHBA) wrote that it is a way of showing honor to the dead. In this manner the custom did spread, especially among the Jews of Spain, North Africa and Ashkenaz. Today, in Israel, all Jewish graves are marked with headstones.


title: Bereavement in Judaism

text: "Yahrzeit", יאָרצײַט, means ""time (of) year"" in Yiddish. Alternative spellings include "yortsayt" (using the YIVO standard Yiddish orthography), "Jahrzeit" (in German), "Yohr Tzeit", "yahrzeit", and "yartzeit". The word is used by Yiddish speaking Jews, and refers to the anniversary, according to the Hebrew calendar, of the day of death of a loved one. Yahrtzeit literally means "time of [one] year". On the anniversary of a death, it is the custom to light a candle to commemorate the departure of a loved one. These lights are called yahrtzeitlicht, or yahrtzeit candle. In order to keep track of the Yahrzeit, special time boards are used (Jahrzeittafel in German). They are used both in synagogues and in private contexts. They list the date of death of one person (sometimes several) according to the Jewish calendar for the next few years, and are then used by families to keep track of when the next Yahrzeit will be. Mostly the tablets are pre-printed and secondarily adapted for the person in question (name and date of death).


title: Bereavement in Judaism

text: Non-Ashkenazi communities use other names for the anniversary of a death. The commemoration is known in Hebrew as "nachala" ("legacy," or "inheritance"). This term is used by most Sephardi Jews, although some use the Ladino terms "meldado" or less commonly, "anyos" ("years"). Persian Jews refer to this day as "saal", which is the Persian word for "year".


title: Bereavement in Judaism

text: The "Yahrtzeit" usually falls annually on the Hebrew date of the deceased relative's death according to the Hebrew calendar. There are questions that arise as to what the date should be if this date falls on Rosh Chodesh or in a leap year of the Hebrew calendar. In particular, there are a few permutations, as follows:


title: Bereavement in Judaism

text: Yahrzeit is done each year, for a full day on the date of death according to the Hebrew calendar. The Synagogue notifies members of the secular date.


title: Bereavement in Judaism

text: The main "halachic" obligation is to recite the mourner's version of the "Kaddish" prayer three times (evening of the previous day, morning, and afternoon), and many attend synagogue for the evening, morning, and afternoon services on this day.


title: Bereavement in Judaism

text: During the morning prayer service the mourner's Kaddish is recited at least three times, two that are part of the daily service and one that is added in a house of mourning. Both there and in the synagogue, another Kaddish, the Rabbi's Kaddish, is also said in the morning service once in Nusach Ashkenaz and twice in Sfard/Sfardi.


title: Bereavement in Judaism

text: As a widely practiced custom, mourners also light a special candle that burns for 24 hours, called a ""yahrzeit" candle".


title: Bereavement in Judaism

text: Lighting a yahrtzeit candle in memory of a loved one is a "minhag" ("custom") that is deeply ingrained in Jewish life honoring the memory and souls of the deceased.


title: Bereavement in Judaism

text: Some Jews believe that strict Jewish law requires that one should fast on the day of a parent's Yahrzeit; although most believe this is not required, some people do observe the custom of fasting on the day of the "Yahrtzeit", or at least refraining from meat and wine. Among many Orthodox Jews it has become customary to make a siyum by completing a tractate of Talmud or a volume of the Mishnah on the day prior to the "Yahrtzeit", in the honor of the deceased. A "halakha" requiring a "siyum" ("celebratory meal"), upon the completion of such a study, overrides the requirement to fast.


title: Bereavement in Judaism

text: Many synagogues will have lights on a special memorial plaque on one of the synagogue's walls, with names of synagogue members who have died. Each of these lights will be lit for individuals on their "Yahrzeit" (and in some synagogues, the entire Hebrew month). All the lights will be lit for a "Yizkor" service. Some synagogues will also turn on all the lights for memorial days, such as "Yom Ha'Shoah".


title: Bereavement in Judaism

text: Some have a custom to visit the cemetery on fast days (Shulchan Aruch Orach Chayim 559:10) and before Rosh Hashanah and Yom Kippur (581:4, 605), when possible, and for a "Yahrzeit." During the first year the grave is often visited on the shloshim, and the yartzeit (but may be visited at any time).


title: Bereavement in Judaism

text: Even when visiting Jewish graves of someone that the visitor never knew, the custom is to place a small stone on the grave using the left hand. This shows that someone visited the gravesite, and is also a way of participating in the mitzvah of burial. Leaving flowers is not a traditional Jewish practice. Another reason for leaving stones is to tend the grave. In Biblical times, gravestones were not used; graves were marked with mounds of stones (a kind of cairn), so by placing (or replacing) them, one perpetuated the existence of the site.


title: Bereavement in Judaism

text: Kaddish Yatom ("heb." קדיש יתום "lit. "Orphan's Kaddish"") or the "Mourner's" Kaddish, is said at all prayer services, as well as at funerals and memorials. Customs for reciting the Mourner's Kaddish vary markedly among various communities. In many Ashkenazi synagogues, particularly Orthodox ones, it is customary that everyone in the synagogue stands. In Sephardi synagogues, most people sit for most sayings of Kaddish. In many non-Orthodox Ashkenaz ones, the custom is that only the mourners themselves stand and chant, while the rest of the congregation sits, chanting only responsively.


title: Bereavement in Judaism

text: In many Sephardic communities, Hashkabóth ("remembrance") prayers are recited for the deceased in the year following death, on the deceased's death anniversary ("nahalah" or "anyos"), and upon request by the deceased's relatives. Some Sephardic communities also recite Hashkabóth for all their deceased members on Yom Kippur, even those who died many years before.


title: Bereavement in Judaism

text: "Yizkor" (Hebrew: "remembrance") prayers are recited by those that have lost either one or both of their parents. They may additionally say Yizkor for other relatives. Some might also say Yizkor for a deceased close friend. It is customary in many communities for those with both parents alive to leave the synagogue during the Yizkor service while it is said.


title: Bereavement in Judaism

text: The Yizkor prayers are recited four times a year, and are intended to be recited in a synagogue with a minyan; if one is unable to be with a minyan, one can recite it without one. These four Yizkor services are held on Yom Kippur, Shemini Atzeret, on the last day of Passover, and on Shavuot (the second day of Shavuot, in communities that observe Shavuot for two days).


title: Bereavement in Judaism

text: The primary prayer in the "Yizkor" service is "El Malei Rachamim", in which God is asked to remember and grant repose to the souls of the departed.


title: Bereavement in Judaism

text: Yizkor is customarily not said within the first year of mourning, until the first "yahrzeit" has passed. This practice is a custom and historically not regarded to be obligatory.


title: Bereavement in Judaism

text: In Sephardic and Yemenite custom there is no Yizkor prayer, but the "Hashkabóth" serve a similar role in the service.


title: Bereavement in Judaism

text: Av Harachamim is a Jewish memorial prayer that was written in the late 11th Century, after the destruction of the German Jewish communities around the Rhine river by Crusaders. It is recited on many Shabbatot before Mussaf, and also at the end of the Yizkor service.


title: Bereavement in Judaism

text: According to Jewish belief, once a person dies, there is no way for them to accrue merit anymore through doing the mitzvoth themselves. However, mitzvot done by the people they influenced (e.g. children, students, family, friends) can still bring them merit.


title: Bereavement in Judaism

text: For this reason, Jews will do mitzvot for the elevation of the soul ("L'Illui NishMat" - , sometimes abbreviated LI"N ()) of a person who passed away, even for a stranger. Though not limited to any mitzvah, Aliyos (elevation) are often done through:


title: Bereavement in Judaism

text: The Hebrew name of the deceased is commonly mentioned alongside these acts, or printed in said books or placed on a placard next to consumables - with the exception of kaddish.


title: Bereavement in Judaism

text: At first a Hassidic custom, at first deriving from making a siyum on the yahrzeit, nowadays practised without one with the intention that the bracha said over the food brings an aliya. Schnapps and baked goods are popularly sponsored, though any kosher food or drink may be used.


title: Bereavement in Judaism

text: Most Jewish communities of size have non-profit organizations that maintain cemeteries and provide "chevra kadisha" services for those in need. They are often formed out of a synagogue's women's group.


title: Bereavement in Judaism

text: ZAKA (heb. זק"א "abbr. for Zihui Korbanot Asson lit. "Identifying Victims of Disaster"" – חסד של אמת "Hessed shel Emet lit. "True Kindness"" – איתור חילוץ והצלה), is a community emergency response team in the State of Israel, officially recognized by the government. The organization was founded in 1989. Members of ZAKA, most of whom are Orthodox, assist ambulance crews, identify the victims of terrorism, road accidents and other disasters and, where necessary, gather body parts and spilled blood for proper burial. They also provide first aid and rescue services, and help with the search for missing persons. In the past they have responded in the aftermath of disasters around the world.


title: Bereavement in Judaism

text: The Hebrew Free Burial Association is a non-profit agency whose mission is to ensure that all Jews receive a proper Jewish burial, regardless of their financial ability. Since 1888, more than 55,000 Jews have been buried by HFBA in their cemeteries located on Staten Island, New York, Silver Lake Cemetery and Mount Richmond Cemetery.


title: Bereavement in Judaism

text: Formed in 1854 for the purpose of "…procuring a piece of ground suitable for the purpose of a burying ground for the deceased of their own faith, and also to appropriate a portion of their time and means to the holy cause of benevolence…," the Hebrew Benevolent Society of Los Angeles established the first Jewish cemetery in Los Angeles at Lilac Terrace and Lookout Drive in Chavez Ravine (current home to Dodger Stadium). In 1968, a plaque was installed at the original site, identifying it as California Historical Landmark #822.


title: Bereavement in Judaism

text: In 1902, because of poor environmental conditions due to the unchecked expansion of the oil industry in the area, it was proposed by Congregation B'nai B'rith to secure a new plot of land in what is now East LA, and to move the buried remains to the new site, with a continued provision for burial of indigent people. This site, the Home of Peace Memorial Park, remains operational and is the oldest Jewish cemetery in Los Angeles. The original society is now known as the "Jewish Family Service of Los Angeles".


title: Bereavement in Judaism

text: According to some Jewish denominations, once death has been clearly established, provided that instructions have been left in a written living will, donation may be done. However, there are a number of practical difficulties for those who wish to adhere strictly to Jewish law. For example, someone who is dead by clinical standards may not yet be dead according to Jewish law. Jewish law does not permit donation of organs that are vital for survival from a donor who is in a near-dead state but who is not yet dead according to Jewish law. Orthodox and Haredi Jews may need to consult their rabbis on a case-by-case basis.


title: Bereavement in Judaism

text: Since 2001, with the founding of the Halachic Organ Donor Society, organ donation has become more common in modern orthodox Jewish communities, especially with the support of rabbis like Moshe Tendler and Norman Lamm.