Ecological empathy, or eco-empathy, is empathy directed towards the natural world. It encompasses empathy directed towards animals,[1] plants, ecosystems, and the earth as a whole.[2]
Kim-Pong Tam developed a method of measuring individuals' dispositional empathy with nature (DEN), and has demonstrated its robust connection to conservation behavior.[3]
Numerous strategies can be implemented to cultivate ecological empathy—in both children and adults—including environmental education,[4]ecopedagogy,[5] arts,[6] literature,[7]film,[8] future scenarios,[9] ecological storytelling,[10] Indigenous approaches,[11] and parenting practices.[12]
Empathy for animals is a central component of eco-empathy,[13] and effective programs have been developed to promote empathy towards animals in the home,[14] in zoos[15] and aquariums,[16] on the farm,[17] and in the wild.[18]
Definitions
As defined by Wang et al.,[2] “Empathy with nature means acknowledging the needs of animals, nature in general, and the importance of their survival, as well as showing interest in their well-being,” (Wang et al., 2022, p. 654). Ecological empathy overlaps with nature connectedness, and can be understood as the ability to connect with nature, both cognitively and affectively.[19]
Distinctions between ecological empathy and other concepts
The biophilia hypothesis holds that humans possess an innate love of nature and a drive to connect with the natural world.[20] Biophilia refers to our affinity towards the natural world, whereas ecological empathy is our ability to feel empathy towards nature. Both are promoted by time spent in nature.[21]
While ecological empathy is an experience of empathy for nature, ecological grief (or climate grief) is the sadness that arises when one learns about environmental degradation and climate change. Related to ecological grief is solastalgia—a term coined by Glenn Albrecht[22] to describe the distress caused by changes to one’s environment while one is living in that environment (as opposed to nostalgia, which occurs when one is away from home.) It refers to the experience of current climate-related events (as opposed to eco-anxiety, which involves the fear of future climate-related events.) While ecological grief and solastalgia solely involve negative emotions related to nature, ecological empathy is about feeling the emotions of the natural world—either positive or negative.[2][22]
Measurement
Ecological empathy can be assessed in various ways, and several scales have been created to assess individuals’ connection with and attitudes towards nature.
Dispositional Empathy with Nature (DEN) scale
Kim-Pong Tam[3] developed the Dispositional Empathy with Nature (DEN) scale, adapted from the Interpersonal Reactivity Index (IRI),[23] (a widely used empathy scale which measures both affective and cognitive empathy.) The DEN scale has been used by psychologists and educators in a variety of contexts since it was developed, to measure empathy towards nature in both students and adults, and has been translated and used internationally.[24]
Sample items of the Dispositional Empathy with Nature scale (Tam, 2013, p. 96) include:[3]
I imagine how I would feel if I were the suffering animals and plants.
I try to understand how the suffering animals and plants feel by imagining how things look from their perspective.
I visualize in my mind clearly and vividly how the suffering animals and plants feel in their situation.
I have tender, concerned feelings for the suffering animals and plants.
Emotional Affinity Toward Nature scale
Kals and colleagues designed the Emotional Affinity Toward Nature[25] scale to measure individuals’ affinity with and connection to the natural world. The scale contains three constructs, measuring participants’ behavior, emotions about nature, and experiences in nature—respectively. The scale has been used in the fields of psychology and education—primarily to assess students’ affinity toward nature, but has been used for adults as well. Sample items (Kals et al., 1999, pp. 188) from each construct include:
[Behavioral criteria]: I am willing to take steps in my own house-hold for the protection of natural resources (e.g., installation of water flow regulators, solar panels, and so forth).
[Emotions and interest]: If I spend time in nature today, I feel a deep feeling of love toward nature.
[Experiences with nature]: Nowadays, I spend a lot of time in nature.
Environmental Attitudes Inventory (EAI)
Milfont & Duckitt designed The Environmental Attitudes Inventory (EAI)[26] to measure participants’ feelings, connection with, and attitudes about nature. The scale has been used internationally to measure students’ attitudes towards the environment, and has also been adapted and optimized in various contexts.[27] The inventory has twelve scales, each of which contains ten survey items (Milfont & Duckitt, 2010, pp. 91-92):
The connectedness to nature scale[28] designed by Mayer and Franz is a scale to measure individuals’ sense of connection with nature. The tool has been used primarily by psychologists and has been translated into other languages, including Cantonese[29] and French[30] for use in international contexts. Sample items (Mayer & Franz, 2004, p. 513) include:
I often feel a sense of oneness with the natural world around me.
I recognize and appreciate the intelligence of other living organisms
I often feel a kinship with animals and plants.
I often feel like I am only a small part of the natural world around me, and that I am no more important than the grass on the ground or the birds in the trees.
Connection to conservation behavior
Across a number of studies, higher rates of ecological empathy have been found to correlate with increased conservation attitudes and behavior.
Tam[3] found that dispositional empathy with nature (DEN) robustly predicted both public (e.g. supporting an environmental organization) and private (e.g. household behaviors such as recycling) conservation behavior.
Ienna and colleagues in their study of 878 participants found that both empathy and knowledge of environmental issues predicted pro-environmental attitudes and behavior; though verifiable knowledge was a stronger predictor.[31] The authors also found a dissociation between cognitive and affective empathy—while affective empathy was found to predict attitudes but not behavior, cognitive empathy predicted both. This finding aligned with the authors’ prediction that cognitive empathy would influence behavior in a similar way as knowledge.
Wang and colleagues found that inducing empathy for nature (through photographs and videos) led to increased pro-environmental behaviors.[2] For individuals with independent (vs. interdependent) self-construal, however, higher empathy with nature did not lead to such behaviors. The study found that empathy towards nature led participants to make a commitment to the environment (a mediating factor), which in turn prompted increased environmental behavior.
Based on Daniel Batson’s Model of Altruism, Jaime Berenguer designed a study to test the effects of empathy on moral reasoning. Participants who were prompted to practice empathy when reading a passage about an environmental dilemma were able to construct significantly more moral arguments for their positions than those in the neutral condition.[32]
Ecological empathy has also been assessed in corporate settings. Islam and colleagues found that employees with high levels of empathy demonstrated more pro-environmental and conservation behavior, as well as higher levels of identification with their workplace in connection with its pro-environmental policies.[33]
Gary Lynne and colleagues found that “empathy nudging”, when combined with financial incentives, can have a powerful impact on farmers’ business decisions regarding sustainable agriculture. This is especially true for those who are initially low in conservation practices.[34]
Factors such as place and identity mediate the role of empathy in conservation behaviors.[35] Empathy will predict environmental actions only to the extent that it is able to transcend outgroup differences (natives vs. newcomers within a space) and geographic distance.
Individual differences
As with empathy generally, individuals vary in their ability and willingness to practice ecological empathy.[3]
Tam has defined the construct of Dispositional Empathy with Nature (DEN) to describe “the dispositional tendency to understand and share the emotional experience of the natural world, (Tam, 2013, p. 1). Tam has developed and validated an instrument for assessing DEN and found that, across five studies with over eight hundred participants, DEN predicted conservation behavior.[3]
Across the literature, gender is found to be a mediating factor for empathy,[36][37][3] with girls displaying greater ability and motivation to practice empathy.
Methods of cultivation
Empathy is teachable,[38] and numerous educational programs and interventions have been developed to foster ecological empathy, in both youth and adults.
Environmental education
Environmental education (EE) is a broad, multidisciplinary field that supports students’ engagement with nature, understanding of ecological systems, exploration of complex environmental problems, and the development of habits, lifestyles, and actions that promote conservation.[4]
According to the Environmental Protection Agency (EPA), “Environmental education is a process that allows individuals to explore environmental issues, engage in problem solving, and take action to improve the environment. As a result, individuals develop a deeper understanding of environmental issues and have the skills to make informed and responsible decisions”.[39]
The EPA lays out the following components of environmental education:[39]
Awareness and sensitivity to the environment and environmental challenges
Knowledge and understanding of the environment and environmental challenges
Attitudes of concern for the environment and motivation to improve or maintain environmental quality
Skills to identify and help resolve environmental challenges
Participation in activities that lead to the resolution of environmental challenges
David Sobel argues that environmental education should be focused on empathy between the ages of four and seven, as children in this age range have less of a distinction between “self” and “other” and can more easily empathize with others.[40]
Sobel encourages educators and parents to foster a love of nature by letting children engage in wild play—getting dirty, climbing trees, building forts, and immersing themselves in the natural world. He critiques environmental education which focus too much on rules and the cultivation of systemic knowledge, and argues that “Nature programs should invite children to make mud pies, climb trees, catch frogs, paint their faces with charcoal, get their hands dirty and their feet wet. They should be allowed to go off the trail and have fun”.[41]
Sobel calls for parents and educators to focus on fostering a connection with and love of nature first and foremost. In Beyond Ecophobia. Reclaiming the Heart in Nature Education, Sobel argues, “If we want children to flourish, to become truly empowered, let us allow them to love the earth before we ask them to save it.”[40]
Ecopedagogy
Ecopedagogy, as distinct from traditional environmental education, empowers students to explore the connections between social and environmental violence, to investigate the hidden political structures that contribute to environmental destruction, and—critically—to engage in transformational praxis.[5]
Ecopedagogy curricula can empower students to examine their own relationship with the natural world, the infrastructural privileges they may or may not have, and the ways in which the infrastructures around them were shaped by systems of power.[42]
Music, dance, theater, and poetry are also used to promote ecological empathy.[45]
Literature
Children’s books can be used to promote ecological empathy[7] often featuring animals as central characters.[46] One such series is the Schoolyard Series[47]—a collection of children’s picture books developed by The National Science Foundation’s Long Term Ecological Research (LTER) network—with content reviewed by scientists and illustrations that engage readers and promote empathic connection.
For adult readers, the genre of climate fiction can promote empathy and reflection by strengthening readers’ ecological imagination skills.[56] In her book, Affective Ecologies, Alexa Weik von Mossner argues that the embodied cognition elicited by environmental narratives allows readers to empathize, understand, and connect with ecological issues and human-nature relationships in a profound way.[57]
Future scenarios can be used to elicit empathy for the environment and can be implemented in several ways. Jessica Blythe and colleagues studied the use of future scenarios about the ocean (presented in either written or virtual reality format) and found post-empathy levels to be significantly higher in both conditions.[9]
Pessimistic scenarios tend to elicit more empathy,[9] though optimistic scenarios tend to promote empowerment.[58]
Scenario Art involves the presentation of visual representations of future scenarios alongside a process of strategic questioning—designed to foster provoke empathy, creativity, and sustainable decision-making.[59]
Future scenarios have also been used in museums to help visitors imagine the impact of various ecological solutions on future life.[60]
Ecological storytelling
Participatory ecological storytelling promotes ecological empathy by having participants co-create environmental stories using both human and animal characters. Projecting and combining their own emotions with that of their characters, storytelling participants can develop empathy for environmental actors and the planet itself. Through their stories, participants engage in a critical self-reflective process and imagine possibilities for the construction of a sustainable future. This tool has been used with both broad range of participants, including youth, professional designers, and business stakeholders.[10]
Indigenous approaches
Educators can also promote empathy through the integration of indigenous practices into the curricula. Activities are designed to help children connect with and understand themselves, first and foremost, connecting with others to better understand their perspectives, and helping students make meaningful connections between what they’re learning and their own lives. Indigenous stories, time spent outdoors to play freely with one another, and the building of relationship provide a foundation for empathic learning.[11]
Indigenous learning is not only a cognitive process but also a social and emotional process, as the transfer of learning often happens through intergenerational relationships. In many Indigenous cultures, environmental knowledge is passed on through siblings, peers, and elders—through storytelling and powerful rituals and ceremonies (in contrast to the traditional lecture format of modern schools).[61]
Indigenous storytelling can play a powerful role in the cultivation of ecological empathy. Celidwen and Keltner explain, “Indigenous Peoples recover and recontextualize stories in ongoing co-creation and participation, thus strengthening identity and purpose, and restoring community bonds. These stories, still oriented toward reverence to all living forms, encourage empathy and perspective taking, bringing individuals into resilient and adaptive communities.”[62]
Parenting practices
Parents can also play a powerful role in promoting ecological empathy with their children. In Rachel Carson’s book, The Sense of Wonder, writes about her adventures with her grandnephew who—through his sense of wonder—helps her discover the natural world all over again. Carson encourages parents to provide children with companionship as they discover the joy and beauty of nature.[12]
Empathy for animals
A central component of ecological empathy is the empathy felt towards non-human animals.[13]
One main motivation for nurturing children’s capacity to empathize with animals is based on the concept of transference, whereby the empathic skills they develop for animals will result in an increased ability to empathize with humans.[63]
Indeed, research suggests that developing empathy for animals may support the development of empathy toward other humans and—on the flip side—engaging in acts of cruelty toward animals may predict antisocial and violent behavior towards other humans.[64] In their study of 23 school shooters between 1988 and 2012, Arluke and Madfis found 43% of them had a history of abusing animals.[65]
Humane education and nature education programs have been used as an effective intervention to promote empathy towards animals—in the zoo, at home, on the farm, or in the wild.
Animals in zoos and aquariums
Wharton et al.[16] have identified six practices adults can use with children to support their empathy towards marine life:
Framing—using language (such as names and pronouns) that conveys an animal’s individuality
Modeling—showing children how to treat animals with compassion and care
Increasing Knowledge—helping children understand an animal’s unique needs and experiences
Practice—give children an opportunity to practice caring for an animal and acting out their empathic feelings (giving positive feedback when children engage appropriately with the animal in their care)
Providing Experiences—allow children to spend time in nature and in environments where they can interact with animals
Imagination—encourage students to imagine how an animal is feeling in a particular moment, or have them role play by taking on the character of a particular animal
Sarah Webber and colleagues found that zoo visitors observing orangutans interacting with a digital interface (projected on the floor of their enclosure) responded with cognitive, affective, and motor empathy towards the orangutans. The interactive projection offered orangutans the opportunity to create artwork, play interactive games, view videos, and identify themselves in photographs. The exhibit was designed to build empathy by allowing visitors to observe the animals’ behaviors up-close, witness their cognitive capacity in action, and observe differences in individual animals' preferences and behaviors.[15]
In their small-scale evaluation of a zoo-based nature preschool, Ernst and Budnik found that children’s levels of empathy towards both humans and animals increased over the course of the school year. For wild animals, they found significant increases in emotional sharing and empathic concern, but not in the cognitive (perspective-taking) component.[66]
Companion animals
Khalid and Naqvi found that individuals reporting strong "pet attachment" had higher levels of empathy.[67] This finding was corroborated by Daly and Morton, who found that children who were highly attached to their pets were more empathic than those who were less attached. Daly and Morton also found that children who preferred both cats and dogs (as opposed to one or the other)—as well as those who owned both—were more empathic than those who preferred or owned only one.[68]
Robert Poresky found that children’s empathy towards other children was correlated with their empathy towards pets. He also found that children with a stronger pet bond scored higher on the measure of empathy towards other children.[69]
Rothgerber and Mican found that individuals who reported having a close relationship with animals subsequently avoided meat more than those who didn’t, and used indirect, apologetic justifications for the meat they did eat. Both effects were mediated by empathy for animals.[70]
A growing body of research suggests that humane education programs, especially those involving human-animal interactions, facilitates the development of empathy in children.[14][71][63] Humane education programs can also be used as an effective strategy to combat school violence—reducing aggression towards both humans and animals.[72][73]
Psychologist Melanie Joy, who coined the term carnism,[74][75] studies the psychology of eating meat and the “meat paradox,” which refers to the fact that most people simultaneously care about animals and consume them. A growing number of researchers are studying this phenomenon in attempt to understand what factors play a role in this paradox. Piazza and colleagues identified what they refer to as the “4Ns” individuals use to justify meat consumption: Necessary, Natural, Normal, and Nice.[76]
Research by Loughnan and colleagues suggests that people who value masculinity, find dominance and inequality acceptable, view animals as highly dissimilar to humans, or think that animals cannot feel pain are more likely to eat meat.[77]
Megan Earle and colleagues found that providing visual reminders of the animal origins of meat (compared to photos of the meat alone) lead to decreased meat consumption, which was mediated by increased empathy towards animals, distress about meat consumption, and disgust for meat. The intervention also led to a decrease in negative attitudes towards vegetarians and vegans.[78]
In their meta-analysis of 100 studies evaluating interventions designed to reduce meat consumption, Mathur and colleagues found that appeals to animal welfare were largely successful in achieving at least a short-term reduction in meat consumption, based on self-report behavioral outcomes and intentions for future behavior.[79]
While self-reported measures of empathy may be susceptible to social desirability bias and other validity issues, analysis of facial expressions can be a more objective measure. Ly and Weary found that facial expressions were able to robustly predict empathy towards farm animals when participants viewed videos of animals undergoing painful procedures associated with industrial farming.[80]
In a study of dairy farmers, lack of empathy towards animals (as indicated by disagreement with the statement: “animals experience physical pain as humans do”) was correlated with higher numbers of skin lesions in the farmers’ cows.[81]
With the rise of globalization and transnational trade, both legal and illegal wildlife trade has proliferated.[84] Dan Yue and colleagues designed educational materials including texts depicting the poaching of animals in an anthropomorphic way, such as one written from the perspective of a tiger cub whose mother was killed by poachers.[18] These anthropomorphic educational materials boosted participants’ empathy towards wildlife and their intention to avoid consuming wildlife products, such as tiger bone wine..
Kansky and Maassarani found that the implementation of non-violent communication (NVC) workshops led to greater empathic concern for both people and wildlife in Namibia.[85]
Ashley Young and colleagues offer best practices for cultivating children’s empathic connection for animals, including:[86]
Providing children with ample time outdoors to connect with nature
Respecting an animal’s subjective existence, emotions, and intentions (e.g. not picking up an animal that is resisting being picked up or demonstrating fear)
Acting as a role model for children to model appropriate ways of connecting with animals, and provide feedback on their animal interactions
Activating children’s imaginations through role-playing, storytelling, and mimicry of animals
^Ernst, J.; Budnik, L. (2022). "Fostering Empathy for People and Animals: An Evaluation of Lake Superior Zoo's Nature Preschool". International Journal of Early Childhood Environmental Education. 9 (2): 3–16.
^Khalid, A.; Naqvi, I. (2016). "Relationship between pet attachment and empathy among young adults". Journal of Behavioural Sciences. 26 (1): 66.
Rute Jembatan Damai Antarbenua melintasi Selat Bering. Jembatan Selat Bering atau Terowongan Selat Bering merupakan sebuah jembatan atau terowongan terencana yang membentang di Selat Bering antara Tanjung Dezhnev, Chukotka, Rusia, dan Tanjung Pangeran Wales, Alaska, Amerika Serikat. Nama Jembatan Damai Antarbenua telah digunakan di beberapa proposal. Nama lain yang diajukan adalah Jalur Angkutan Eurasia-Amerika.[1] Jembatan atau terowongan tersebut dapat menyediakan hubungan antardaratan…
Questa voce sull'argomento province della Thailandia è solo un abbozzo. Contribuisci a migliorarla secondo le convenzioni di Wikipedia. Lampangprovinciaลำปาง LocalizzazioneStato Thailandia RegioneNord AmministrazioneCapoluogoDistretto di Mueang Lampang TerritorioCoordinatedel capoluogo18°18′N 99°30′E / 18.3°N 99.5°E18.3; 99.5 (Lampang)Coordinate: 18°18′N 99°30′E / 18.3°N 99.5°E18.3; 99.5 (Lampang) Superficie12 534 …
ليونتين فان مورسل معلومات شخصية الميلاد 22 مارس 1970 (العمر 53 سنة)بوكل الطول 170 سنتيمتر الإقامة بوكل الجنسية مملكة هولندا الحياة العملية المهنة دراجة على المضمار، ودراجة نوع السباق سباق الدراجات على المضمار، وسباق الدراجات على الطريق بلد الرياضة هول…
Windows Fundamentals for Legacy PCsPembangunMicrosoftModel sumberSumber terbagiDirilis kemanufaktur8 Juli 2006; 17 tahun lalu (2006-07-08)Rilis terbaru5.1.2600.5512 Service Pack 3 (SP3) / 7 Oktober 2008; 15 tahun lalu (2008-10-07)[1]PlatformIA-32Tipe KernelKernel hibridaLisensiPerorangan perangkat lunak berbayarDigantikan olehWindows Thin PC[2]Situs resmiwww.microsoft.com/licensing/sa/benefits/fundamentals.mspxStatus dukunganCurrentArtikel dalam seriEdisi Windows XP Art…
Ночной истребитель Bf.110,оборудованный «Неправильной музыкой» «Непра́вильная му́зыка» (нем. Schräge Musik — Шрéге музи́к) — немецкое название способа установки пушечного вооружения на ночных истребителях во время Второй мировой войны (применялся на самолётах Люфтвафф…
Artikel ini sebatang kara, artinya tidak ada artikel lain yang memiliki pranala balik ke halaman ini.Bantulah menambah pranala ke artikel ini dari artikel yang berhubungan atau coba peralatan pencari pranala.Tag ini diberikan pada Maret 2024. Brainerd Lakes Regional AirportIATA: BRDICAO: KBRDFAA LID: BRDInformasiJenisPublicPemilikCity of Brainerd & Crow Wing CountyMelayaniBrainerd, MinnesotaKetinggian dpl376 mdplSitus webbrainerdairport.comPetaBRDLocation of airport in MinnesotaLan…
Professor XKarya seni interior Professor X dari X-Men vol. 2 (11 Agustus 1992).Seni oleh Jim Lee.Informasi publikasiPenerbitMarvel ComicsPenampilan pertamaThe X-Men #1 (September 1963)Dibuat olehStan Lee (Penulis)Jack Kirby (Ilustrasi)Informasi dalam ceritaAlter egoCharles Francis XavierSpesiesManusia mutanAfiliasi timX-MenIlluminatiNama alias terkenalOnslaught, Consort-Royal, Founder, Doctor X, Warlord, Entity, Prisoner M-13Kemampuan Genius Kemampuan telepati dengan jangkaun luas Membaca pikira…
Human settlement SelgeΣέλγηRoman theatre of SelgeShown within TurkeyLocationAntalya Province, TurkeyRegionPisidiaCoordinates37°13′46″N 31°07′38″E / 37.22944°N 31.12722°E / 37.22944; 31.12722TypeSettlementHistoryCulturesGreek, RomanSite notesConditionIn ruins Selge (Greek: Σέλγη) was an important city in ancient Pisidia and later in Pamphylia, on the southern slope of Mount Taurus, modern Antalya Province, Turkey, at the part where the river Eurymedon…
German statesman (1842–1912) Adolf Marschall von BiebersteinState Secretary for Foreign AffairsIn office31 March 1890 – 19 October 1897MonarchWilhelm IIChancellorLeo von CapriviChlodwig zu Hohenlohe-SchillingsfürstPreceded byHerbert von BismarckSucceeded byBernhard von Bülow Personal detailsBorn(1842-10-12)12 October 1842Karlsruhe, Grand Duchy of BadenDied24 September 1912(1912-09-24) (aged 69)Badenweiler, German EmpirePolitical partyGerman Conservative PartyAlma materUnivers…
Historic church in Rhode Island, United States United States historic placeSt. Matthew's ChurchU.S. National Register of Historic Places The church in November 2017Show map of Rhode IslandShow map of the United StatesLocation1030 Dexter St., Central Falls, Rhode IslandCoordinates41°53′21″N 71°24′7″W / 41.88917°N 71.40194°W / 41.88917; -71.40194Built1929ArchitectWalter F. FontaineArchitectural styleLate Gothic RevivalMPSCentral Falls MRANRHP reference…
American singer and rapper (born 1975) This article is about the singer and rapper. For the rock singer, see Fergie Frederiksen. For the British duchess, see Sarah, Duchess of York. FergieFergie in June 2018BornStacy Ann Ferguson (1975-03-27) March 27, 1975 (age 49)Hacienda Heights, California, U.S.Other namesFergie Duhamel (until 2019)OccupationsSingersongwriterrapperactressYears active1984–presentSpouse Josh Duhamel (m. 2009; div. 2019&…
Artikel ini tidak memiliki referensi atau sumber tepercaya sehingga isinya tidak bisa dipastikan. Tolong bantu perbaiki artikel ini dengan menambahkan referensi yang layak. Tulisan tanpa sumber dapat dipertanyakan dan dihapus sewaktu-waktu.Cari sumber: Era Rekonstruksi – berita · surat kabar · buku · cendekiawan · JSTOR Era rekonstruksi (Inggris: reconstruction) Amerika Serikat adalah periode setelah Perang Saudara Amerika Serikat antara tahun 1865 hi…
Russian wheelchair fencer Artur YusupovYusupov in 2021Personal informationBorn (1983-12-20) 20 December 1983 (age 40)[1]RussiaSportCountryRussiaSportWheelchair fencingCoached byDmitry Telegin[1] Medal record Representing RPC Paralympic Games 2020 Tokyo Épée team Artur Yusupov (Russian: Артур Юсупов, born 20 December 1983) is a Russian wheelchair fencer. He won a gold medal in the team épée event at the 2020 Summer Paralympics and placed fifth individuall…
Intercity ExpressRangkaian Kereta ICE 3 dekat IngolstadtIkhtisarLokalJerman, Belanda, Belgia, Austria, Swiss, Prancis.Tanggal beroperasi1985–sekarangTeknisLebar sepur1.435 mm (4 ft 8+1⁄2 in)Lain-lainSitus webbahn.com Intercity Express atau ICE adalah sistem kereta kecepatan tinggi dioperasikan oleh DV Fernverkehr di Jerman dan beberapa negara tetangga, contohnya Zürich, Swiss atau Wina, Austria. Kereta ICE juga berjalan dengan kecepatan rendah ke Amsterdam, Belan…
Polygon in which all angles are right This article is about right-angled polygons. For rectilineal figure as defined in Euclid's Elements, see Simple polygon. Some examples of rectilinear polygons A rectilinear polygon is a polygon all of whose sides meet at right angles. Thus the interior angle at each vertex is either 90° or 270°. Rectilinear polygons are a special case of isothetic polygons. In many cases another definition is preferable: a rectilinear polygon is a polygon with sides parall…
20th-century British author and historian This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.Find sources: A. L. Rowse – news · newspapers · books · scholar · JSTOR (July 2015) (Learn how and when to remove this message) A. L. RowseCH FBA FRSL Rowse in 1926BornAlfred Leslie Rowse4 December 1903Tregonissey, CornwallD…
1981 film by C. V. Sridhar Ninaivellam NithyaDVD coverDirected byC. V. SridharWritten byC. V. SridharProduced byPrakash R. C.StarringKarthikGigiCinematographyTiwariEdited byManiUmanathMusic byIlaiyaraajaProductioncompanyShiv Shakthi FilmsRelease date 18 June 1982 (1982-06-18) CountryIndiaLanguageTamil Ninaivellam Nithya (transl. Thoughts are only of Nithya) is a 1982 Indian Tamil-language romance film written and directed by C. V. Sridhar. The film stars Karthik and Gigi, in…
Symbol of medicine For the symbol with two snakes that signifies swiftness, see Caduceus. The emergency medical services' Star of Life features a rod of Asclepius In Greek mythology, the Rod of Asclepius (⚕; Ancient Greek: Ῥάβδος τοῦ Ἀσκληπιοῦ, Rhábdos toû Asklēpioû, sometimes also spelled Asklepios), also known as the Staff of Aesculapius and as the asklepian,[1] is a serpent-entwined rod wielded by the Greek god Asclepius, a deity associated with healing and…
Groningen has always been the largest town in the northern part of the Netherlands, resulting in a significant settlement of Jews throughout its history. The community reached a high of some 2,700 members at the beginning of the 20th century. Only a small part of the 2,400-strong community in 1941 managed to survive the Holocaust. Jewish life nevertheless continued after the war, and there is still a Jewish community present, aligned to the NIK. Early Jewish settlement The first Jews in Groninge…