St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

If Christ can make eyeballs out of spit and clay, He can take care of you!

Michael S. Koslow, EdD, recognized for a four-decade career across the military, academia, and more

As a former internationally certified neuromuscular massage therapist of 20 years and a current Realtor®, Ms. Jennifer Koslowsky's focus is on helping individuals

In this episode we discuss Microsoft's OSLO platform with Doug Purdy and Don Box. We briefly discuss what OSLO is in general and then look at the various components of OSLO. We also look at how OSLO fits in with the general Microsoft strategy and how it compares to other DSL/Model-driven approaches. We then look at language modularization and composition and discuss the similarities with XML and Smalltalk. Finally, we discuss possible integrations of OSLO with other MD* approaches and technologies.

"I do a lot of research. A lot. I try to write about society today, about things around us, and I want that to be as accurate as possible. If a character is imprisoned, I´ll go to that prison and see what his surroundings are like. If a character goes to Ustaoset by train, I´ll do that same journey." (Thomas Enger) "Značně bádám. Hodně. Snažím se psát o dnešní společnosti, o věcech kolem nás a chci, aby to bylo přesné, jak je to jen možné. Pokud je postava ve vězení, půjdu se tam...

How Oslo adds a touch of style to the UN The World Today rsoppelsa.drupal 25 May 2022

Seventy years ago, Norway paid for the interior of ‘the most important room in the world’. Now it’s rediscovering the soft power of its design heritage

The view from the roof terrace of Oslo’s newest museum takes in the deep blue fjord and harbour but also the recently opened Munch Museum, whose tilting tower leans over the white iceberg of the opera house. All are emblematic of the transformation of Norway’s capital, one of Europe’s fastest growing cities, into a cultural destination.  

The £500 million National Museum, which opens on June 11, is another statement building in a city which has tended to value modesty over self-promotion. Locals may call it ‘the bunker’ but Denise Hagströmer, a senior curator who compiled its design galleries, believes the museum’s monumental scale and the range of its displays mark a change in Norway’s idea of itself: ‘The country that in the past was thought of as the “little brother” of Scandinavia is now speaking with a completely different voice.’

Norway, with a population of only 5.5 million people, has a history of excelling when it comes to using cultural soft power as a tool of foreign policy, says Hagströmer. 

One of the exhibits in the design galleries is the blue and gold wallpaper used in the United Nations Security Council Chamber in New York, dubbed ‘the most important room in the world’. In here, the Security Council imposes sanctions, dispatches peacekeeping missions and authorizes the use of force.

Designed by Else Poulsson, the Norwegian textile artist, its motifs represent faith, hope and love, reflecting the aspirations of the UN.  

Norway’s decision to pay for the interior of the Security Council Chamber 70 years ago came at a time when the country was recovering from Nazi occupation, while the oil that would make it rich had yet to be discovered. Trygve Lie, the first UN Secretary-General, a Norwegian Labour politician, is said to have played a central role in pushing the project, intended to show the effectiveness of design as a cultural ambassador. 

‘Norway elevated its position on the world stage and achieved an oversized presence at the UN for such a small country,’ says Sarah Lichtman, a design historian from the Parsons School of Design in New York. Even though it doesn’t have a permanent seat on the Security Council, Norway embedded its identity in the room through the legacy of the architecture and interior design, she adds.  

While other Scandinavian architects in the UN complex went for the fashionable modernist look in the Trusteeship and Economic and Social Council chambers, Norwegian Arnstein Arneberg opted for a more classic, even conservative style. In a letter to the Norwegian Foreign Ministry, he wrote: ‘This interior must represent Norway in a worthy manner.’ 

As well as Poulsson, Arneberg hired his fellow countryman Per Krohg to paint a giant mural. Krohg, who had been a prisoner of the Nazis in the Second Word War, turned his commission into an altarpiece to peace. ‘The world we abandoned cannot be erased just like that, but one can build a bridge over the adversity and from that journey to a new society,’ he said of his mural, which measures five metres by nine metres. 

The connection between design and politics is explored further in the new Oslo museum’s design galleries and in a separate exhibition, Scandinavian Design & the United States, which show how Nordic objects were charged with democratic values in the post-war period.  ‘Design plays an important role in the Cold War battles that are not just about bombs and missiles but also about lifestyle and ideology,’ says the Swedish writer, Sara Kristoffersson.  

Scandinavian design is rooted in egalitarian ideals of social democracy. Ornate decoration that valued one object above another was replaced with clean forms, craftsmanship and natural materials such as leather, wood and wool, says Astrid Skjerven, a professor at the department of product design at Oslo Metropolitan University.

Shortly after the Security Council chamber was completed, Norwegian designers participated with Danes, Swedes and Finns in the Design in Scandinavia exhibition that was hugely popular in America in the mid-1950s. 

The Norwegians, who were the least known internationally, had the most to gain from the three-year tour, with stores in Manhattan showcasing their designs. First Lady Jacqueline Kennedy and Emperor Hirohito of Japan each bought pieces by the Norwegian designer Torbjørn Afdal.

Norway’s neighbours capitalized on the international demand for Scandi style by supporting their furniture makers with state funding, promotional campaigns abroad and a national design strategy. 

Yet despite creating prize-winning, mid-century pieces, Norway ended up as ‘the underdog of Nordic design’, according to Morten Hippe, a Norwegian industrial designer, who in 2016 started a company, Eikund, to reproduce furniture from the golden era of Norwegian design. The market in Norway for these goods was tiny, and the discovery of oil in 1969 meant many craftsmen moved to more lucrative jobs. 

Across the Atlantic, Norwegian soft power had made its mark in the halls of the UN. By 2006, the Security Council Chamber and the rest of the UN complex needed renovating. The permanent members stipulated that restoration work must preserve the chamber in its original form. 

They also insisted on having the room duplicated in their temporary space elsewhere in the UN building, with a smaller photographic reproduction of the Krohg mural. The painting had become integral to the function of the room, argues Lichtman – ‘like Picasso’s Guernica or one of those paintings with a moralizing tale that reminds the people in the room of the horrors of war’. Norway gave $5 million to the restoration, which was finished in 2013.

Recently, Norwegian diplomats also realized that design could be used more broadly to communicate values and ideas. A new, minimalist passport was issued in 2020 which reflects Norway’s reputation for design excellence.

When the country’s joint consulate and UN mission in New York had to move location, it was an opportunity to create an open-plan office that reflected the non-hierarchical structure of most private and public bodies back home. 

The corner office, with the best views, has a communal table that everyone can use. The room’s design has echoes of a wooden cabin, the typical weekend bolt hole for many Norwegians. Carpets resemble a forest floor, birdsong plays in the bathrooms and futuristic ‘Extreme’ chairs designed by Terje Ekstrom are framed by views of Manhattan. Consul General Heidi Olufsen says visitors to the offices are taken aback when they find a little slice of Norwegian life.

Olufsen’s official residence is sparer and more elegant. The mid-century dining table and chairs designed by Fredrik Kayser are from Eikund and the bright velvet Bollo chairs by Andreas Engesvik, seen by many as the country’s top furniture designer. Olufsen wants the decor to make guests ‘feel they are in the modern Norway of 2022’, she says, with more to offer than just mountains and fjords. 

Yet Olufsen admits there is still a way to go: ‘We still have more to do to boost our self-confidence and demand more space for Norwegian design.’ 
 

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The apiarian artery is the buzziest infrastructure project in Scandinavia.

Pedestrians and cyclists will soon rule the streets in the Norwegian capital's downtown core.

A Norwegian man suspected of killing his ethnic Chinese stepsister before storming an Oslo mosque and opening fire says on the first day of his trial that it was an act of "emergency justice" and that he regrets not having caused more damage.

“Keep in mind that Abbas is a status quo man. He does not like to rock the boat and this is not something that he would do easily, to do what he threatens to do,” said Professor Khalil Shikaki.

In late 1989, popular protests against the communist government in Czechoslovakia brought an end to one-party rule in that country and heralded the coming of democracy. The Velvet Revolution was not met with violent suppression as had happened in Prague in 1968. A new book from the Brookings Institution Press documents the behind the scenes…

In late 1989, popular protests against the communist government in Czechoslovakia brought an end to one-party rule in that country and heralded the coming of democracy. The Velvet Revolution was not met with violent suppression as had happened in Prague in 1968. A new book from the Brookings Institution Press documents the behind the scenes…

Dear Readers,

Just wanted to report that I'm back in Oslo, after 2+ spectacular weeks of sailing around the western and northwestern coast of Spitsbergen, Svalbard, in the tall ship Antigua, with a group of wonderful artists, guides, and crew. I have many, many pictures to post and stories to tell, but I'm not home yet, and it'll be a few days until I get organized. Here are a couple just to start things off :o). I can't wait to share more!

xo,
Kristin

The Secretary-General, Mr. Angel Gurría, will be on an official visit to Oslo on Monday 8th May 2013, to meet with the Norwegian Government, prepare the meeting of the OECD Council at Ministerial Level on 29th - 30th May 2013 (that will be chaired by Norway) and participate in the 9th ILO European Regional Meeting.

Even though Oslo has been voted the most expensive city in the world three times, there are plenty of options for those without bottomless pockets, says the Daily Mail's Harriet Sime.

Cham : Springer, c2019.

Schweder, Tore, author

Online Resource

Dewey Library - K3585.I582 2019