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{"references": ["Rishabh Garg, 2016. Generic Information Tracker. 2nd India International Science Festival, New Delhi India.", "Rishabh Garg, 2017. Hi-Tech ID with Digital Tracking System, National Conference on Application of ICT for Built Environment.", "Rishabh Garg, 2018. Multipurpose ID: A Digital Identity to 1.34 Billion Indians. Ideate for India \u2013 Creative Solutions using Technology. National e-Governance Division, Ministry of Electronics & Information Technology, Government of India.", "Rishabh Garg, 2019. Multipurpose ID: One Nation - One Identity, Annual Convention \u2013 Indian Society for Technical Education (ISTE). National Conference on Recent Advances in Energy, Science & Technology (39).", "Rishabh Garg, 2020. Digital Identity and Access Management through Distributed Ledger Technology. Research Project, Department of Higher Education, Government of MP.", "Rishabh Garg, 2021. Blockchain based Decentralized Applications for Multiple Administrative Domain Networking. BITS \u2013 Pilani, KK Birla Goa Campus India, 01-69.", "Rishabh Garg, 2021. Blockchain based Identity Solutions. International Journal of Computer Science & Information Technology (In Press).", "Rishabh Garg, 2021. Blockchain Ecosystem for Education and Employment Verification. 13th International Conference on Network & Communication Security, Toronto Canada.", "Rishabh Garg, 2021. Digital Identity Leveraging Blockchain. Barnes & Noble, Basking Ridge, New Jersey US, 01-124.", "Rishabh Garg, 2021. Global Identity through Blockchain. International Webinar on Blockchain. Scholars Park, India, 01-60.", "Rishabh Garg, 2021. Self Sovereign Identities. Lambert Academic Publishing, Germany, 01-78.", "Rishabh Garg, 2021. Samostoqtel'nye lichnosti: Cifrowaq identifikaciq s ispol'zowaniem blokchejna. Scienca Scripts, Russia, 01-108.", "Rishabh Garg, 2021. Identidades auto-soberanas. Ediciones Nuestro Conocimiento, Spain, 01-104.", "Rishabh Garg, 2021. Identidades de Soberania Pr\u00f3pria. Edi\u00e7\u00f5es Nosso Conhecimento, Portuguese, 01-104", "Rishabh Garg, 2021. Identit\u00e0 auto sovrane. Edizioni Sapienza, Italy, 01-104.", "Rishabh Garg, 2021. Identit\u00e9s auto-souveraines. Editions Notre Savoir, France, 01-104.", "Rishabh Garg, 2021. Souver\u00e4ne Identit\u00e4ten. Verlag Unser Wissen, Germany, 01-104.", "Rishabh Garg R, 2022. A Technological Approach to Address Deficiencies in UID (Aadhaar). 3rd International Conference on Big Data, Blockchain and Security, Copenhagen Denmark.", "Rishabh Garg, 2022. Decentralized Transaction Mechanism based on Smart Contracts. 3rd International Conference on Blockchain and IoT, Sydney Australia.", "Rishabh Garg, 2022. Distributed Ecosystem for Identity Management. Journal of Blockchain Research. 1(1): 51-63.", "Rishabh Garg, 2022. Ethereum based Smart Contracts for Trade and Finance. International Journal of Economics and Management Engineering, 16 (11): 619-629.", "Rishabh Garg, 2023. Blockchain for Real World Applications. John Wiley & Sons, Inc. US, 01-388."]} Oleme keset järjekordset suurt revolutsiooni nimega BLOCKCHAIN, hajutatud andmebaas, mis haldab pidevalt kasvavat kirjete loendit, mida nimetatakse plokkideks. See innovatsioonimaastik esindab vaid 12-aastast tööd, mida on teinud geekide, krüptograafide ja matemaatikute eliitrühm. Tulevikus tungib plokiahel läbi iga inimese tegevuse, muutes protsessid tõhusaks ja nutikaks. Kuna ühiskonnas realiseerub nende läbimurrete kogu potentsiaal, hakkavad asjad tasapisi teisiti juhtuma - rahvusvahelised rahaülekanded on kiiremad ja usaldusväärsemad; kontrollimine on lihtne; identiteet on globaalne, detsentraliseeritud; ja ükski inimene - administraator, juht, tööstur, idufirma, tööandja, teenusepakkuja, haridustöötaja, üliõpilane või kasutaja - ei jää puutumata. Ilmselgelt peab maailm selle tehnoloogia avasüli omaks võtma. Seda silmas pidades usub autor kindlalt, et plokiahelast tuleks teadlikuks teha iga osa ühiskonnast, olgu selleks siis hakkaja tehnoloog, start-up entusiast või detsentraliseeritud äppide mittetehniline kasutaja. See artikkel, mis on välja võetud raamatust "Blockchain for Real World Applications", mille on kirjutanud Rishabh Garg ja avaldanud John Wiley & Sons Inc. USA, annab põhjaliku ülevaate plokiahela ökosüsteemist, arhitektuurist, Ethereumist, Hyperledgerist ja krüptovaluutadest, millele järgneb põhjalik arutelu plokiahela võimalike kasutusviiside üle, nagu krüptograafia, küberjulgeolek, identiteedihaldus, volikirjade kontrollimine, töökohtade sertifitseerimine, tervishoid, tervise kaugjälgimine, elundite siirdamine, genoomika, ravimite tarneahel, toiduained ja tsiviiltarbed jne. Reaalajas ekraanipildid ja nendega seotud koodilahtrid, mis on teksti vahel, aitavad lugejatel de novo abil mõista pangandust, äritegevust, detsentraliseeritud rahandust, ennustuste turgu, portfellihaldust, ruutrahastamist, ühisrahastamist, e-kaubandust jne. lähenemine. Sisu annab igale lugejale praktilise astmelise mehhanismi oma sisupõhise salvestussüsteemi rakendamiseks. Meie lähenemisviis on aidata teil seda revolutsioonilist tehnoloogiat kasutada, tutvustades teile selle iga detaili. Selle uue tehnoloogiaga teie kontrolli all on teil juurdepääs plokiahela funktsioonidele sama lihtsalt kui lihtsa mobiilirakenduse kasutamine. Niisiis, liituge plokiahela revolutsiooniga; õppida arendama detsentraliseeritud rakendusi; ja oma eakaaslastest ette jõuda.

Dans cet entretien Hervé Mazurel revient sur son parcours, entre philosophie et histoire, qui l’a amené à s’intéresser à l’histoire du corps, des sens et des sensibilités. C’est à l’aune de « la diversité culturelle et historique des façons de sentir et de ressentir » qu’il propose une réflexion, au long cours, sur la place du toucher au sein de l’ordre sensoriel. In this interview, Hervé Mazurel looks back on his career, between philosophy and history, which has led him to take an interest in the history of the body, the senses and sensibilities. In light of the “cultural and historical diversity of the ways of feeling and sensing”, he proposes a long-term reflection on the place of touch within the sensory order.

As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine support for war can be found in an even more sophisticated and developed manner during the New Kingdom, in the Annals of Tudḫaliya I, in the Manly Deeds of Šuppiluliuma and in the annals written by Muršili II, etc. In some cases, we even have outright theological justification of wars. As we can see, ideology, religion, and theology played an insignificant role in conflict and warfare and especially in the divine support of war in Hittite Anatolia at the time of Anitta in the 18th century BCE. This, however, changed dramatically across the time, and in the Annals of Ḫattušili I, the role of gods increased considerably, and the king began to refer to the gods in justification for his actions (also in war). Later, in the epoch of the New Kingdom, since the time of Tudḫaliya I, and especially since Muršili II, the role of the gods became even more elaborate and sophisticated, and the kings mention several gods or a group of gods, instead of only two or three of them (as was done by Ḫattušili I) which helped them in wars and in military campaigns. We have several pieces of evidence from Hittite sources in which the ruler uses proper theological justification for his military campaign or for the invasion of another country, and the most elaborate of these are the annals of Muršili II. Similar themes of divine support and the occasional theological justification of war are also found in the texts of the vassal kingdoms of the Hittite Empire, with the exception that, on the ideological level, the Hittite kings were the representatives of the gods for the Syrian kings. This is a clear difference between the texts from the core area of the Hittite Empire and the texts from the kingdoms of the Hittite ambit. Many of the wars fought by the major international players of the Late Bronze Age were fought on the battlefields of North Syria, which is why war is a common occurrence in the texts of the peoples based there. Unlike in the Hittite texts, the petitioning of the gods before military undertakings is a common trope in the texts from Ugarit and Alalaḫ. The same may have been true of the other Syrian vassals of the Hittite kings, but fewer texts have remained from them. These petitions were also accompanied by rituals meant to ascertain good fortunes in war. The petitioned deities changed depending on the place of origin of the petitioner and the place that was attacked. Both one’s ancestral gods and the gods of the enemy needed to be respected for a campaign to be successful, and peace could also be made on behalf of the gods of both parties only. In the North Syrian kingdoms, proper conduct of war concerned not only the present but also the past and future generations. A victory or defeat could be decided by the conduct of one’s ancestors, and teaching one’s descendants the proper way to petition the gods for success in war was supremely important. While the storm god was likely the most important deity concerning the theological justification of war among the North Syrian kingdoms, this role of the god is not always clearly formulated in the texts. Goddesses were also petitioned for success in war, but there was a clear difference in how common soldiers and kings apprehended the gods, especially the widely popular warrior goddess Anat. While soldiers and warriors looked to the goddess for success in battle, she functioned as the nursemaid of the king. While the petitioning of divine support for military undertakings was likely shared by kings across the entire ancient Near East, Anatolia and North Syria formed a cultural ambit where influences were readily exchanged both from Anatolia to Syria and from Syria to Anatolia. In the texts from these areas, we can see details and motifs that are particular to either region but also themes that are shared by both areas. It is noticeable that the political relationship of overlord and vassal or subject kingdom can be seen not only in the political correspondence of the kingdoms but also on the ideological level, in the texts that the Hittites wrote for their own gods and the Syrians wrote for theirs. The hierarchical relationships of the kingdoms of Anatolia and North Syria are so ingrained that they influenced the very core of how the divine support of war was formulated in the texts.

Biosecurity measures in European slaughterhouses to prevent the contamination of pig carcasses with Salmonella The main aim of the study was to define the best biosecurity practices that would reduce contamination of pigs' carcasses with Salmonella and Hepatitis E Virus. An online survey was designed and distributed to multiple European slaughterhouses in order to map which biosecurity measures are implemented. Obtained results indicate that there most of the responded slaughterhouses implement good level of biosecurity, however there were several scientifically proven techniques which were used infrequently. The BIOPIGEE project (���Biosecurity practices for pig farming across Europe���) JRP#-WP2-T3 Slaughterhouse biosecurity practices

This article examines the influence of the Enlightenment on the liturgical life of the Livonian Lutheran Church in the late eighteenth and early nineteenth centuries, when many clergymen set aside traditional liturgical forms and introduced new ones, based on Enlightenment humanistic principles. It surveys the extent to which the traditional Livonian agenda was still in use at this time and what neological liturgical handbooks were employed in its place. Since the Livonian Church consisted of German, Latvian, and Estonian ethnic groups, the article enquires whether new liturgical forms were also implemented in Latvian and Estonian congregations, which at that time had not yet been affected by the ideas of the Enlightenment.

According to Recke and Napiersky, the first poems in Estonian from the pen of a woman were allegedly published in 1779, in the sheet music book Oden und Lieder in Musik gesetzt by Andeas Traugott Grahl, a private tutor in the Governorate of Estonia, but unfortunately it is not preserved. More luckily another sheet music book by him, Lieder und Handsachen für das Klavier und den Gesang, published in Leipzig in 1784, was available to the researchers before World War II. Two poems by Estonian ladies were published there: Tio, tassane ja helde and Liesole. A variant of the Tio-poem (the so-called Rosi-poem) was published in 1787 in the 5th volume of the reader Lesebuch für Ehst- und Livland by Friedrich Gotthilf Findeisen in Oberpahlen (Põltsamaa) in Livonia, and a year later, in 1788, in a longer version in the German literary magazine Der Teutsche Merkur. To the latter, the poem was mediated by Christian Hieronymus Justus Schlegel, a private tutor in Estonia from 1780 to 1782, and then pastor, who left Estonia in 1783. However, he did not ascribe the Rosi-poem to an Estonian lady, but to a gentleman, von Tiesenhausen of Saus, who wrote the poem on the occasion of the passing of his wife. There are several manors called Saus or Sauß in Estonia. Traditionally the Rosi-poem has been ascribed to Ber(e)nd Heinrich von Tiesenhausen of Groß-Sauß (Sausti or Kaarepere). But there was another manor called Sauß (Sauste) near Wesenberg (Rakvere), which belonged to captain Hans Wen(t)zel(l) von Tiesenhausen from 1779 to 1781. Based on several sources, this paper brings forth arguments to support the thesis that the gentleman, von Tiesenhausen, mentioned by Schlegel was actually Hans Wenzel von Tiesenhausen. This man was probably also identical with the captain von Tiesenhausen, whom Grahl has named as his employer in the subscription call of the Lieder und Handsachen. According to Professor Gustav Suits, Grahl acted as a private tutor somewhere near Wesenberg. The paper also suggests that H. W. von Tiesenhausen was the author of the poem Der Client an seinen Sachwalter, published in the muses almanac Estländische poetische Blumenlese for 1780. Earlier this poem has been ascribed to Johann Georg von Tiesenhausen from Northern Latvia. Dirk Sangmeister has guessed that the Albrechts who published the almanac mentioned the name Wesenberg on the cover of the first issue of their periodical (for 1779) in honour of the owner of the Wesenberg manor, judge Jakob Johann von Tiesenhausen and his family, with whom Sangmeister believes the Albrechts stood in a cordial relationship as Sophie Albrecht dedicated several poems to a certain Ottilie von Tiesenhausen. The last one lets us know that on the 9th of June 1781, the news of the death of her beloved friend had reached Sophie Albrecht. The date 9th of June 1781 (due to calendar differences actually 11 days later) can also be found in the archival materials concerning H. W. von Tiesenhausen – on this day his bankruptcy proceedings were started. Already in January 1781 he had sold Sauß; in March 1781 his other manor – Tuddo (Tudu) – was sold too; these are likely the two manors mentioned in his German poem. The bankruptcy proceedings were evoked by a lawsuit, initiated in March 1780 by J. J. von Tiesenhausen, who from 1774 to 1780 rented his Wesenberg manor to his second cousin Hans Wenzel. From 1779 the latter had difficulties in paying the rent. As at the time of the publication of Estländische poetische Blumenlese it was H. W. von Tiesenhausen who was living in the manor of Wesenberg, the recipient of the poems by Sophie Albrecht was very likely his wife. Neither the given nor the maiden name of this woman or her birth date and the exact death date are preserved. H. W. von Tiesenhausen mentions his wife without her name in his report to the court, Demüthigste Anzeige und Unterlegung der wahren Umstände meines gegenwärtigen unglücklichen und betrübten Schicksaals (The humblest report and interpretation of the true circumstances of my current unhappy and sad fate), signed 26 June 1781. It appears that his wife really died shortly before the composing of the report. Frau Capitainin Tiesenhausen has also been mentioned three times in the birth register of the Wesenberg church in 1777 as a godparent, one of the cases being as godmother of a girl, whose mother was the sister of G. W. von Schwengelm, the employer of mister Schlegel, who mediated the Rosi-poem to the Teutsche Merkur! The paper also presumes that the ladies mentioned by Grahl could have been translators and guesses who these women were, but as we lack confirmed proof, the investigation must continue.

This article was inspired by the first author’s observations in the teaching process, which refer to different learning patterns in studying a piece of music. I have noticed that although I teach all the students by using quite the same methods, part of them remember the pieces rather quickly and they prefer to play and practise them from memory. Some others, on the other hand, prefer to play from notes, and they continue doing it during the whole learning process. The aim of this article is to find, by an evidence-based method, the occurrence of the abovementioned learning patterns and describe their characteristic features. In case peculiarities occur, which can be projected against the typology of different learning patterns, it is possible to study connections with the earlier learning styles and learning and information processing theories. It also enables us to offer applications for a more person-centred approach in piano pedagogy to enhance both the learning process, student-teacher collaboration, and the student’s development as well as make them subjectively more pleasant for both parties. To investigate the learning patterns in basic piano studies, I video-recorded the classes with students of possibly similar backgrounds, giving them tasks testing their memory and note-reading skills. Based on the analysis of the collected information, I made conclusions about the existence and nature of hypothetical intuitive learning patterns. The interesting observations made by formal and non-formal examination add material for future in-depth studies, as the described phenomenon should be approached, above all, as a continuum, which enables us to estimate students’ inclination towards one or the other side to a greater or lesser extent, and consequently, the application of a better adapted teaching strategies.

The paper discusses George Berkeley’s metaphysical account of the Creation in his work Three Dialogues Between Hylas and Philonous (1713). As we know from Berkeley’s correspondence, his detailed attempt to show that his immaterialist philosophy is compatible with the Mosaic description of the Creation was occasioned by an objection from the wife of his friend Sir John Percival. According to Berkeley’s philosophy, only minds and ideas exist. Physical things such as books and trees are mere collections of ideas in human minds. No thing can exist unless there is a mind to perceive it. Yet the Mosaic story states that many things were created and existed before humans came into being. Lady Percival pointed out that Berkeley’s view makes it hard to understand how things could be created if there were no human beings around to perceive them. In response, Berkeley offered a sophisticated metaphysical construct in which the creation of the physical world is interpreted as God’s decree to produce certain kinds of ideas in potential perceivers. The paper aims to show how Berkeley’s response to Lady Percival’s objection reflects the complicated relationship between philosophy and revealed religion in the early 18th century. Berkeley’s commitment to biblical truth sets significant limits to his philosophical speculation.

The article deals with the representation of nationalism in Lilli Suburg’s (1841–1923) short story “Liina” (1877). Lilli Suburg was a writer, journalist, pedagogue, and the first Estonian feminist. “Liina” is her most famous literary work, which also belongs among the most important works of early Estonian literature. “Liina” was published in two editions (1877, 1884) and was also translated into Finnish (1892). It is important in the context of Estonian national movement because it is a short story based on the central idea which emphasizes the importance of being Estonian. It became popular among readers and made the author famous. “Liina” is based on Suburg’s German-language diary, and it is an autobiographical short story about an Estonian peasant girl who struggles to remain Estonian. The national ideas represented in “Liina” emphasize the importance of remaining Estonian in an environment where social mobility rather implied Germanization. On the other hand, the national theme in “Liina” represents a gendered viewpoint. Suburg understood the woman as a national subject equal to the man and therefore the carrier of national ideas is a woman – the protagonist called Liina. The article deals with the representation of nationalism and gender in the short story and also with the context of the creation and reception of the work.

Within the project “Pragmatics above grammar: Subjectivity and intersubjectivity in Estonian registers and text types” (PRG341) we are studying the expression of subjectivity and intersubjectivity in different written and spoken registers of modern Estonian. We focus on adverbs that function as discourse markers (e.g. vist ‘maybe, probably’, ilmselt ‘apparently, obviously’, tegelikult ‘actually’), markers that develop from main clauses containing cognition verbs that take sentence complements (e.g. (ma) arvan ‘I think’, usun ‘I believe’, (mulle) tundub ‘it seems (to me), it appears (that)’) as well as modal and performative verbs (e.g. võib (juhtuda) ‘can (happen)’, peaks (tulema) ‘should (come)’; kinnitan/väidan (olevat) ‘I affirm/claim’). The analysis combines quantitative corpus-linguistic and qualitative pragmatic approaches, thus belonging to the field of corpus pragmatics. Unlike previous studies of related topics, the project systematically compares the usage of markers in different registers (spoken, online communication, print texts) and text types. The pilot studies performed thus far have revealed several problems with the existing Estonian corpora, important in the study of pragmatics. Firstly, some text types are underrepresented or not represented at all, the text types cannot always be distinguished, and the particular text may not always correspond to the nominal text type (e.g. an academic text may contain quotes from texts of other types). All of this makes it difficult to do comparative statistical analysis of different text types. Secondly, the markers under examination are multifunctional and identifying their (inter)subjective function requires consideration of context broader than a single sentence. However, the public search systems for the existing corpora do not provide this context. For instance, the discourse marker function of cognition verbs is indicated primarily by the fact that the topic of the conversation or text follows through the subordinate clause, not the main clause. Since the available search systems do not provide context larger than a single sentence, the identification of the topic of the discourse, and therefore of the potential discourse-marker function of the verb, is made more difficult. To avoid these problems, the project working group is developing a new “Pragmatics” corpus, being created in the SketchEngine environment. The corpus is made up of 10 subcorpora representing different text types and registers. Each subcorpus contains roughly 500,000 words.