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Margery Kempe, a middle-class English housewife at the turn of the fifteenth century, was called to weep and to pray for her fellow Christians and to adopt an unconventional way of life. Separating herself from her husband and many children, she became a pilgrim travelling around England and as far away as Jerusalem. In old age, she dictated to scribes an autobiography that recounts her extraordinary intimacy with Christ as well as her intense, commotion-filled life. At first glance, she does not seem very saintly in character or disposition, and her spiritual experiences can easily appear to be extreme or egotistical. To appreciate and interpret Margery Kempe's life and spirituality properly, one must go beyond conventional categories of social and religious history. In Mystic and Pilgrim, Clarissa Atkinson does this from six perspectives: the character of Margery's autobiography, her mysticism and pilgrim way of life, her social and family environment, her relations with her church and its clergy, the tradition that shaped her piety, and the context of late medieval female sanctity. Margery's Book was shaped by the writings of famous holy women and by pressures on memory and motivation that come with age. The vocation that called Margery to mysticism and pilgrimage made her unusual, therefore open to suspicion. It required her to leave her husband and children, to dress in white (a color usually reserved for virgins), to go on pilgrimage as a way to participate in Christ's earthly life and death. It graced her with a conspicuous gift: tears she could not control or resist. Her domestic and social background (she came from a powerful merchant family) gave her the courage to persist in her strange vocation and unpopular way of life. She met scorn from most of her relatives, but found encouragement in Christ, the saints, and the representatives of the Church. During Margery's lifetime the Church displayed intense anxiety over the related issues of religious enthusiasm, discernment of spirits, and female visionaries. Yet many church officials, including Dame Julian of Norwich, advised Margery to accept what God sent her and judged her feelings to be "the work of the Holy Ghost." Having examined these aspects of Margery's life and piety, Atkinson goes on to make an original and significant contribution by explaining their specific spiritual context. It is in the tradition of affective piety and of late medieval female sanctity, she argues, that Margery's religious emotions and expressions can best be understood. From Anselm of Canterbury, through Francis of Assisi, to Nicolas Love, affective writers and preachers aimed to promote intense feelings. Principal among these were compassion and contrition. Margery incorporated these feelings in her own devotional life: identification with the human Christ, conspicuous humility inspired by Saint Francis, and "boistrous" emotion in sympathy with Mary grieving at the Cross. Against this background, the religious life of Margery Kempe seems neither aberrant nor even very unusual. Rather, it is her unique response to a tradition established by great saints. Among the saintly persons of late medieval Europe were many women: Catherine of Siena, Birgitta of Sweden, Joan of Arc, Julian of Norwich. They characteristically saw visions, communicated directly with God, found scribes or biographers who publicized their experiences. An increasing number of them were wives and mothers who struggled, like Margery, with the married state and eventually transcended it, becoming in effect "honorary" virgins through their holiness and by God's special favor. Traveling widely, speaking publicly, departing from traditional women's roles, these women were a new creation of the late Middle Ages.

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Margery Kempe, a middle-class English housewife at the turn of the fifteenth century, was called to weep and to pray for her fellow Christians and to adopt an unconventional way of life. Separating herself from her husband and many children, she became a pilgrim travelling around England and as far away as Jerusalem. In old age, she dictated to scribes an autobiography that recounts her extraordinary intimacy with Christ as well as her intense, commotion-filled life. At first glance, she does not seem very saintly in character or disposition, and her spiritual experiences can easily appear to be extreme or egotistical. To appreciate and interpret Margery Kempe's life and spirituality properly, one must go beyond conventional categories of social and religious history. In Mystic and Pilgrim, Clarissa Atkinson does this from six perspectives: the character of Margery's autobiography, her mysticism and pilgrim way of life, her social and family environment, her relations with her church and its clergy, the tradition that shaped her piety, and the context of late medieval female sanctity. Margery's Book was shaped by the writings of famous holy women and by pressures on memory and motivation that come with age. The vocation that called Margery to mysticism and pilgrimage made her unusual, therefore open to suspicion. It required her to leave her husband and children, to dress in white (a color usually reserved for virgins), to go on pilgrimage as a way to participate in Christ's earthly life and death. It graced her with a conspicuous gift: tears she could not control or resist. Her domestic and social background (she came from a powerful merchant family) gave her the courage to persist in her strange vocation and unpopular way of life. She met scorn from most of her relatives, but found encouragement in Christ, the saints, and the representatives of the Church. During Margery's lifetime the Church displayed intense anxiety over the related issues of religious enthusiasm, discernment of spirits, and female visionaries. Yet many church officials, including Dame Julian of Norwich, advised Margery to accept what God sent her and judged her feelings to be "the work of the Holy Ghost." Having examined these aspects of Margery's life and piety, Atkinson goes on to make an original and significant contribution by explaining their specific spiritual context. It is in the tradition of affective piety and of late medieval female sanctity, she argues, that Margery's religious emotions and expressions can best be understood. From Anselm of Canterbury, through Francis of Assisi, to Nicolas Love, affective writers and preachers aimed to promote intense feelings. Principal among these were compassion and contrition. Margery incorporated these feelings in her own devotional life: identification with the human Christ, conspicuous humility inspired by Saint Francis, and "boistrous" emotion in sympathy with Mary grieving at the Cross. Against this background, the religious life of Margery Kempe seems neither aberrant nor even very unusual. Rather, it is her unique response to a tradition established by great saints. Among the saintly persons of late medieval Europe were many women: Catherine of Siena, Birgitta of Sweden, Joan of Arc, Julian of Norwich. They characteristically saw visions, communicated directly with God, found scribes or biographers who publicized their experiences. An increasing number of them were wives and mothers who struggled, like Margery, with the married state and eventually transcended it, becoming in effect "honorary" virgins through their holiness and by God's special favor. Traveling widely, speaking publicly, departing from traditional women's roles, these women were a new creation of the late Middle Ages.

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We hung the walls with old French movie posters advertising the films of Marcel Pagnol, films that had already provided us with both a name and an ideal: to create a community of friends, lovers, and relatives that span generations and is in tune with the seasons, the land, and human appetites. So writes Alice Waters of the opening of Berkeley's Chez Panisse Cafe on April Fool's Day, 1980. Located above the more formal Chez Panisse Restaurant, the Cafe is a bustling neighborhood bistro where guests needn't reserve far in advance and can choose from the ever-changing a la carte menu. It's the place where Alice Waters's inventive chefs cook in a more impromptu and earthy vein, drawing on the healthful, low-tech traditions of the cuisines of such Mediterranean regions as Catalonia, Campania, and Provence, while improvising and experimenting with the best products of Chez Panisse's own regional network of small farms and producers. In the Chez Panisse Cafe Cookbook, the follow-up to the award-winning Chez Panisse Vegetables, Alice Waters and her team of talented cooks offer more than 140 of the cafe's best-recipes--some that have been on the menu since the day cafe opened and others freshly reinvented with the honesty and ingenuity that have made Chez Panisse so famous. In addition to irresistible recipes, the Chez Panisse Cafe Cookbook is filled with chapter-opening essays on the relationships Alice has cultivated with the farmers, foragers and purveyors--most of them within an hour's drive of Berkeley--who make it possible for Chez Panisse to boast that nearly all food is locally grown, certifiably organic, and sustainably grown and harvested. Alice encourages her chefs and cookbook readers alike to decide what to cook only after visiting the farmer's market or produce stand. Then we can all fully appreciate the advantages of eating according to season--fresh spring lamb in late March, ripe tomato salads in late summer, Comice pear crisps in autumn. This book begins with a chapter of inspired vegetable recipes, from a vivid salad of avocados and beets to elegant Morel Mushroom Toasts to straightforward side dishes of Spicy Broccoli Raab and Garlicky Kale. The Chapter on eggs and cheese includes two of the cafe's most famous dishes, a garden lettuce salad with baked goat cheese and the Crostata di Perrella, the cafe's version of a calzone. Later chapters focus on fish and shellfish, beef, pork, lamb, and poultry, each offering its share of delightful dishes. You'll find recipes for curing your own pancetta, for simple grills and succulent braises, and for the definitive simple roast chicken--as well as sumptuous truffed chicken breasts. Finally the pastry cooks of Chez Panisse serve forth a chapter of uncomplicated sweets, including Apricot Bread Pudding, Chocolate Almond Cookies, and Wood Oven-baked Figs with Raspberries. Gorgeously designed and illustrated throughout with colored block prints by David Lance Goines, who has eaten at the cafe since the day it opened, Chez Panisse Cafe Cookbook is destined to become an indispensable classic. Fans of Alice Waters's restaurant and cafe will be thrilled to discover the recipes that keep them coming back for more. Loyal readers of her earlier cookbooks will delight in this latest collection of time-tested, deceptively simple recipes. And anyone who loves pure, vibrant, delicious fare made from the finest ingredients will be honored to add these new recipes to his or her repertoire.

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For more than a century, Rolex has stood apart as the most legendary brand of watch in the world. A Rolex conveys many things: a luxury timepiece, a tool of power for movers and shakers and the symbol of passage into adulthood. New labels pop up, styles come and go, but the brand at the top never changes. Ever the record setter—the Daytona that had belonged to Paul Newman was auctioned by Phillips in New York in October 2017 for $17.8 million— it comes as no surprise that Rolex is the most collected watch brand in the world. The Vintage Watch Company is the only store of its kind in the world, with a devoted client base of devoted Rolex aficionados, from royalty to sporting legends to stars of the silver screen. Throughout, father and son, John and David Silver have been carefully cataloguing and amassing one of the largest pictorial records of vintage Rolex watches in the world. Published to celebrate the company's 25th anniversary in late 2020, the book contains a unique pictorial collection of vintage Rolex watches that have passed through the shop during the past 25 years. More than 1800 watches have been photographed and are described in detail in the book. From early Rolex pocket watches to the world’s first wristwatches, elegant in their simplicity yet revolutionary in their impact, to the very first Submariners, iconic Daytonas and jewel-encrusted Crown Collections, the mesmerizing archive of vintage timepieces charts the extraordinary rise of an extraordinary brand. Choose from the First Rolex Submariner, later coined the James Bond, or the Early GMT-Master made for Pan Am transatlantic pilots. Read about the First Explorers made famous by the 1953 Everest Expedition or the later Explorer II worn by Steve McQueen. Marvel at Early Vintage collections, from the Officer’s Pocket Watch to the Ladies’ Diamond; from the Oyster and the Stella & Stone collections, to the Sport Collection. This book is a perfect gift for all lovers of luxury retail as well as passionate collectors of Rolex watches who will want to read about the models they own.

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Sous l’aspect rassurant d’un recueil érudit, cet album est un permis de chasse aux trésors. Non pour les perceurs de murailles, mais pour les perceurs de mystères. Nul besoin de forcer les secrets des Pyramides ou des palais de Maharajas! Restons ‘Rive gauche’, où la Société Asiatique, libéralement ouverte, ne cesse d’enrichir sa bibliothèque, marquée par la mémoire de Jeanne-Marie Allier, fille du sinologue Paul Demiéville. Quand elle fut fondée, le 1er avril 1822, Paris était la capitale européenne de l’orientalisme. Jusqu’alors l’Asie était le domaine réservé des missionnaires et des marchands, dont le zèle n’était pas désintéressé. Anquetil-Duperron (1731-1805), traducteur de l’Avesta, fut le premier orientaliste au sens savant du mot. Depuis l’expédition d’Égypte, les orientalistes découvraient un monde encore plus captivant que les utopies des Voyages de Gulliver. À la Société Asiatique affluaient livres, chartes et rouleaux, tablettes d’argile, moulages d’inscriptions lapidaires, papyri, xylographies chinoises, feuilles de latanier couvertes de textes bouddhiques. Plus tard, avec les langues non écrites, arrivèrent des transcriptions sur sacs de ciment, notées à la hâte par les ethnologues. Présents dès 1822, Abel-Rémusat et Champollion affrontaient le même défi: déchiffrer des idéogrammes à l’aide de textes bilingues, sino-mandchou d’un côté, gréco-égyptien de l’autre. La quête des caractères spéciaux nécessaires à l’impression du Journal Asiatique fut un roman d’aventures, où se croisent marchands arméniens partant pour l’Égypte, ambassadeurs du Tsar en Mandchourie, graveurs méritants, et même la générosité du roi de Prusse, donateur des lettres dévanagari. Par l’extension de son champ géographique et disciplinaire, la Société Asiatique reflète la ferveur de milliers d’orientalistes, qui partagent depuis deux siècles le même projet humaniste et universaliste. Chaque livre porte la mémoire d’un savant. L’herbier chinois traduit l’insatiable curiosité du fondateur, le Comte de Lasteyrie. Le manuscrit du Lalita Vistara, est lié aux travaux d’Eugène Burnouf. Les charmantes images chinoises populaires sont un don d’Édouard Chavannes. À l’heure des spécialisations étroites et des cloisonnements excessifs, la présente collection ouvre un espace de réflexion et de citoyenneté universelles. Under the comforting aspect of a lavishly illustrated erudite collection, this album is a treasure hunting license. Not for breaking through walls, but for breaking enigmas. No need to break into the secret corridors of the Pyramids, to enter the mazes of the Maharajas' palaces! We can stay on the 'Left Bank', where the Société Asiatique, open to those who ask, has not ceased, for two centuries, to enrich its library, durably marked by the memory of Jeanne-Marie Allier, daughter of the great sinologist Paul Demiéville. When the Société Asiatique was founded on April 1st 1822, Paris was the European capital of research on the Orient. Until then, the Near East and Asia had been the exclusive domain of missionaries and merchants, whose zeal was not entirely disinterested. Anquetil-Duperron (1731-1805) was the first orientalist in the scholarly sense of the word, that is to say 'a true traveler, loving all men as his brothers, sailing all over the world, above wealth and poverty'. Since the Egyptian expedition, the horizon had opened on the depths of Asia. Orientalists discovered a world even more captivating than the amusing utopias of Gulliver's Travels. Certainly, no Asian people wrote diagonally, like Lilliputians or the English ladies. But how can one not marvel at the variety of media? Books, charters and scrolls, clay tablets, casts of lapidary inscriptions, papyri, Chinese xylographs, and leaves of exotic trees covered with Buddhist texts, all flowed in to the Société Asiatique,. Later, when ethnologists began collecting unwritten languages, they sent their transcriptions, hastily noted down on bags of cement. Both present at the first session of the Société Asiatique, Abel-Rémusat and Champollion faced the same challenge at the opposite ends of Asia: to decipher ideograms with the help of bilingual texts, Sino-Manchu on the one hand, Greco-Egyptian on the other. Printing the Journal Asiatique required special characters. The quest for these new fonts is a kind of adventure novel, in which we meet Armenian merchants leaving for Egypt, Tsar's ambassadors in Manchuria, skilled engravers, and even the generosity of the King of Prussia, donor of the Devanagari letters. The Imprimerie Nationale took over under the Second Empire. The library of the Société Asiatique mirrors the fervor of thousands of Orientalists who have shared the same humanist and universalist project for two centuries. Each work bears the memory of a scholar. The Chinese Herbarium reflects the insatiable curiosity of the founder, Count de Lasteyrie. The Lalita Vistara manuscript is linked to the work of Eugene Burnouf. The charming popular Chinese images are a gift from Edouard Chavannes. 'Truth is in the whole', wrote Hegel. At a time of narrow specialization and excessive compartmentalization, the present collection opens up a space for universal reflection and citizenship.

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Japanese Farm Food, now available in paperback, offers a unique look into life on a Japanese farm through 165 simple, clear-flavored recipes along with personal stories and over 350 stunning photographs. It is a book about love, community, and life in rural Japan. Gourmand World Cookbook Awards 2012: USA Winner, Best Japanese Cuisine Book "Our life centers on the farm and the field. We eat what we grow." --Nancy Singleton Hachisu,Japanese Farm Food offers a unique window into life on a Japanese farm through the simple, clear-flavored recipes cooked from family crops and other local, organic products. The multitude of vibrant images by Kenji Miura of green fields, a traditional farmhouse, antique baskets, and ceramic bowls filled with beautiful, simple dishes are interwoven with Japanese indigo fabrics to convey an intimate, authentic portrait of life and food on a Japanese farm. With a focus on fresh and thoughtfully sourced ingredients, the recipes in Japanese Farm Food are perfect for fans of farmers' markets, and for home cooks looking for accessible Japanese dishes. Personal stories about family and farm life complete this incredible volume.American born and raised, Nancy Singleton Hachisu lives with her husband and teenage sons on a rural Japanese farm, where they prepare these 165 bright, seasonal dishes. The recipes are organized logically with the intention of reassuring you how easy it is to cook Japanese food. Not just a book about Japanese food, Japanese Farm Food is a book about love, life on the farm, and community. Covering everything from pickles and soups to noodles, rice, and dipping sauces, with a special emphasis on vegetables, Hachisu demystifies the rural Japanese kitchen, laying bare the essential ingredients, equipment, and techniques needed for Japanese home cooking."Nancy Hachisu is...intrepid. Outrageously creative. Intensely passionate. Committed. True and real. I urge you to cook from this book with abandon, but first read it like a memoir, chapter by chapter, and you will share in the story of a modern-day family, a totally unique and extraordinary one." --Patricia Wells"This book is both an intimate portrait of Nancy's life on the farm, and an important work that shows the universality of an authentic food culture." --Alice Waters"The modest title Japanese Farm Food turns out to be large, embracing and perhaps surprising. Unlike the farm-to-table life as we know it here, where precious farm foods are cooked with recipes, often with some elaboration, real farm food means eating the same thing day after day when it’s plentiful, putting it up for when it's not, and cooking it very, very simply because the farm demands so much more time in the field than in the kitchen. This beautiful, touching, and ultimately common sense book is about a life that's balanced between the idea that a life chooses you and that you in turn choose it and then live it wholeheartedly and largely. Thank you, Nancy, for sharing your rich, intentional and truly inspiring life." --Deborah Madison"Nancy Hachisu’s amazing depth of knowledge of Japanese food and culture shines through in every part of this book. You will feel as if you live next door to her...savoring and learning her down-to-earth approach to cooking and to loving food." --Hiroko Shimbo"Taking a peek into Nancy Hachisu's stunning Japanese Farm Food is like entering a magical world. It's a Japan that used to be, not the modern Japan defined by the busyness of Tokyo, but a more timeless place, a place whose rhythms are set by seasons and traditions and the work of the farm. Japanese Farm Food is so much more than a cookbook. This book has soul. Every vegetable, every tool has a story. Who grew this eggplant? Who made this soy sauce? Nancy doesn't have to ask, "Where does my food come from?" She knows. Here's a woman who grows and harvests her own rice, grain by grain. Not that she asks or expects us to do the same at all. What she does offer is a glimpse into her life in rural Japan, with its shoji screens and filtered light, and recipes from her farm kitchen that you can't wait to try." --Elise Bauer, SimplyRecipes.com"Japanese Farm Food is a lovely book about the culture, landscape, and food of Japan, a true insider's view of the Japanese kitchen, from farm to table, by a passionate and talented writer." --Michael Ruhlman

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The world today is a much more dangerous place in many aspects than it used to be years back. Much has changed in many arenas of life and the general situation seems to be getting worse by the day. This is a world that still seems to be in a pretty dismal condition and offers little to no prospect for progress of improvement. Today, people appear to be inclined toward greed, oppression, violence, threat, conquest, exploitation and even self-exploitation. For example, poverty is pushing more people into despondency and this in some cases has resulted in people fleeing their homelands in search of supposedly better lives in the developed nations. Some people are fleeing their homelands as refugees, seeking refuge in other developed countries. Many who take this path risk their lives through running away or escaping across unfriendly and wild oceans where many drown and die before reaching their destiny. Environmental degradation is another challenge that is affecting lives of many people. The ones suffering the most are people in developing countries where the effects of environmental degradation have contributed to drought that is adversely impacting their livelihoods and disturbing their daily lives through such induced practices as load shedding. Load shedding is periodic loss of electric power in homes brought about by reduced water levels and this has affected the production of hydroelectric power. Even in the United States the impact of environmental degradation or commonly known as global warming has taken its toll in some states where drought has negatively impacted many communities. Although much of the environmental injustice is being perpetuated by the rich and some developing countries including the United States and China. These countries have refused to take responsibility for the misery their actions have caused to many peoples especially those in the developing countries. One particular example is in the area of bio-medics in which we have see a proliferation in the number of viruses. These viruses have caused untold misery and mayhem in some parts of the world. The latest viral incident has been the novel COVID-19 that broke out in Wuhan, China in 2020 and immediately became a pandemic causing hundred of thousands of preventable deaths across the globe. The first cases were reported in Wuhan since early April of 2020. In the area of politics the story is no better as we now have a new crop of politicians who are narcissistic self-declared gods and who are driven by their egocentric and insatiable desire for gain and wealth at the expense of the masses. This political scenario, unfortunately, is what we are witnessing now. We have a political system that is driven and dictated by the wealthy and powerful. Most of these individuals are doing everything in their power to feed on and exploit people's fears all for their own aggrandizement. This book utilizes different angles to discuss these critical issues using a Christian lens. It also simultaneously highlights brokenness as the resulting consequence of the issues highlighted above. When people are victims of poverty, of viral pandemics, of environmental inequity and have no immediate hope or resolve to redress their situation, they are broken. When they flee their homelands and often risk their lives across unforgiving and turbulent oceans, they are broken. When they are timid and exploited by a political machinery that feeds on their vulnerability, they are broken. When environmental injustice affects the welfare and wellbeing of many people who do not have any power or privilege, they become broken by the consequence of this injustice. From a Christian perspective, the only answer to these challenges is God. God offers an unflinching, ceaseless and powerful revelation of love and compassion for the broken. The Bible, which testifies to this, contains scriptures that are a harbinger of Jesus's love for humanity and of how He is interested in mediating, mending and restoring broken humanity to His image. This book espouses faith and spirituality as central elements for victory against the current economic and social malaise. These two are tried and tested weapons that can effectively confront the current ills. The book discusses how spirituality and belief in God and how taking Him by His word is the only credible answer and hope for broken individuals, families, groups and communities. It provides a poignant discussion of how brokenness affects individuals, families and communities and offers practical suggestions of how brokenness can be addressed through the use of different platforms nested within a Christian perspective. Each of the following twenty chapters: A Broken World; War and Brokenness; Physical and Social Environment; International Refugee Crisis; Being Broken; Brokenness and Transformation; Reflecting and Brokenness; Staying Strong; Navigating Brokenness through Life; Social Work and Life; Brokenness, Social Work and Church; Storms and Brokenness; Standing Firm when Broken; Finding Meaning In a Broken World; Life is short but Eternity is Long, Long, Long; Rejoicing in a Broken World; The Holy Spirit in Brokenness; The Blessed Hope; Spirituality in Brokenness and; Inspirational Insights is unique and offers a persuasive and compelling argument for restoration and hope even in the midst of brokenness. The chapters offer solid discourse on ways in which the church and other stakeholders might use spiritual practices that could remedy brokenness and restore hope in those who are impacted by this malady. Although the book seems to provide practical suggestions for social workers, it is a very useful resource to other helping professions who are working and coming into contact with broken individuals daily.

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Fully revised and updated, the RIBA Concise Building Contract is specifically designed to be a simple, clear and easy to understand and use contract between a client and a contractor, and can be used on all types of simple commercial building work. It can be used in both the private and public sectors, as it includes optional provisions dealing with official secrets, transparency, discrimination and bribery as normally required by public sector clients. Key benefits Written in plain English that is succinct and easy to understand Fair and equitable terms for all parties Facilitates good management of the project from start to completion Allows effective collaboration between the employer and contractor Gives control over the timely completion of the building project Allows the contractor to design parts of the building project Other features Collaboration provisions: advance warnings, joint resolution of delay, proposals for improvements and cost savings Management provisions: pre-start meeting and progress meetings Flexible payment options Provision for contractor design, with ‘fit for purpose’ liability option Optional provisions for a contractor programme Optional provisions for client-selected suppliers and sub-contractors Mechanisms for dealing with changes to the project which allow for agreement and include specified timescales Option for commencement and completion in stages Guidance notes on use and completion are included. Key changes in the 2018 edition: The contract has been fully updated to comply with the CDM Regulations 2015. The Guidance Notes include detailed advice for clients with regards to their particular duties under the Regulations. The guidance on Insurance and Insuring the Works has been expanded and is clearer and easier to understand. Further explanation is given on the process for ensuring that adequate insurance is obtained and the importance of notifying the property’s building and contents insurer if the work is to an existing building. Emphasis is given to the need for whoever takes out the insurance to provide written confirmation of the extent of cover provided in respect of the works. The Consents, Fees and Charges item has been expanded so that it now clearly states what regulatory and statutory consents, fees and charges need to be obtained and who is taking on the ether the responsibility for obtaining and paying for them, either the client or the contractor. The guidance on Dispute Resolution has been expanded but also simplified. Adjudication is still the default option, as the parties to the contract are legally obliged to have access to this method for resolving their dispute, however, the contract advocates that the parties to the contract choose mediation as an initial step in the process, as mediation can be less expensive than other methods, and is therefore encouraged by the courts. The Programme optional item has been simplified. The contract have retained the requirement for a contractor to indicate the activities they will carry out to complete the works, including the start and finish times of each activity and the relationship of each activity to the others. However, the obligation on the contractor to submit a Programme prior to the commencement of the works, and any financial penalties for not doing so (perceived as too confrontational), have been removed. The Contractor Design optional item has been retained, so that, if it is agreed that the contractor is to design part of the Works, a detailed and accurate description can be provided of the parts that the contractor will design. However, this optional item now also allows a level of professional indemnity insurance to be specified. The Required Specialists optional item has been amended so that while clients can still request that specific subcontractors and suppliers be used for parts of the Works, details of those parts of the works are now to be identified at the tender stage and listed in the Contract Documents. The contract now includes a Contract Checklist which both parties should review and answer ‘yes’ to the questions provided before signing the contract. This is to ensure that the client is fully aware of what they are agreeing to, that all of the appropriate documents and information has been provided and that all of the provisions – such as: scope of the works; start and completion dates of the works; contract price; payment of fees; access to the site and working hours; insurance; and the process for dispute resolution – have been adequately completed. Easy to understand The RIBA Concise Building Contract is written in plain English, which provides three key benefits: the language used in the contract is simple and easy to understand, compared to other standard forms of contracts; the clause structure used in the contract avoids the use of large numbers of sub-sub clauses and too much cross-referencing between provisions; and Where common construction terminology is used, it has been simplified so that less-experienced users can understand it. Copies required for each Party It is legally advisable that both parties to the contract each have an original signed version. Therefore you should purchase two copies of the contract, so that both the client and contractor has an original signed copy. Alternatively prepare your contract online enabling you to issue final copies of the contract to each party at no extra cost. Integration with other RIBA documents The RIBA Concise Building Contract have been specifically written to integrate with the RIBA suite of professional services contracts (RIBA Agreements) and the RIBA Plan of Work 2013. Create your RIBA Building Contract online – it is quick, simple and straightforward Generating your building contract online allows you to create, alter, manage and view all of your contracts in one secure location before printing the final contract. For further details, go to: www.ribacontracts.com.

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These objects do not have a single purpose. This is the central premise that guides the research within this book. Throughout the volume the reader will follow a representation of a marine hunter-gatherer society, a projection deriving from one of its iconic and most important material assets, the harpoon. This very technical object will be studied not only for its most evident function - hunting at sea – and the work delves into the structural, symbolic, technological and world-building aspects of the human societies that used them. To achieve this goal the text begins with a judgment about the role of marine hunting, its prey, and the agents involved in different coastal societies on the American continent, in order to create a comprehensive framework of reference for the subject. It continues by focussing on clarifying, defining and discussing the concept of harponage from technology compared with other historical and ethnographic cases of marine hunters across the globe. A typology of harpoon points from the Atacama Desert is presented, with classification based on their technical attributes, constituent units, composition features and articulation mechanisms, in order to evaluate the chronological scope and geographical distribution of each one of the types of harpoon heads from the last 7000 years of coastal history. The text then explores the multiple values and meanings of the harpoons of the Atacama Desert. The book finally examines the social reasons that influenced the development of an incredibly sophisticated and complex technology of marine hunting. Inferences that take it out of the sea and away from hunting, towards hypotheses that seek answers in the cultural determinism stemming from technical decisions, to utilise technology as another mechanism to establish and strengthen social bonds in the construction of worlds between different agents and collectives, and no longer as a simple tool to satisfy subsistence needs. | Les objets n’ont pas un seul objectif. Prémisse centrale qui guide le dénouement de ce livre. Dans les pages suivantes le lecteur trouvera une réflexion sur une société des chasseurs-collecteurs marins à partir d’un de ces biens matériaux iconiques et un des plus importantes, le harpon. Cet objet technique sera étudié hors de sa fonction la plus évidente, au-delà de la chasse marine, pour pénétrer les aspects structurels, symboliques, technologiques et de construction du monde de ces collectifs humains. Pour entreprendre ce défi, le texte nous submerge dans un premier temps dans une révision critique sur le rôle de la chasse marine, leurs proies et les agents impliqués dans ces activités et dans différentes sociétés côtières du continent américain, afin de pourvoir un cadre de référence adéquate sur cette thématique. Dans un deuxième moment, nous nous centrons dans l’éclaircissement, la définition et la concrétisation du concept de harponnage depuis la technologie comparée avec d’autres cas historiques et ethnographiques de chasseurs-cueilleurs du monde. Une typologie de têtes de harpon pour le désert d’Atacama est ensuite présentée, fondée sur leurs solutions techniques, leurs unités constitutives, leurs normes de composition et leurs mécanismes d’articulation, pour évaluer ensuite la portée chronologique et la distribution géographique de chaque type au cours des dernières 7000 années d’histoire littorale. Par la suite, le texte tente d’explorer les multiples valeurs et significations des harpons du désert d’Atacama. Dans sa partie finale, notre récit aborde les raisons sociales qui ont permis le développement d’une technologie de chasse marine aussi sophistiquée et complexe. Interprétations qui nous emmènent hors de la mer et loin de la chasse, vers des hypothèses qui cherchent des réponses sur les contraintes culturelles qui se trouvent derrière les décisions techniques, pour concevoir à la technologie comme un mécanisme employé afin d’établir les liens sociaux dans la construction des mondes et rapprocher différents agents sociaux et collectifs, plus que comme un simple outil destiné à satisfaire des besoins de subsistance. | Los objetos no tienen un solo objetivo. Esta es la premisa central que guía el desenlace de este libro. A lo largo de sus páginas el lector conocerá una reflexión acerca de una sociedad cazadora-recolectora marina a partir de uno de sus bienes materiales icónicos y más importantes, el arpón. Este objeto técnico será estudiado fuera de su función más evidente, más allá de la caza en el mar, para adentrarse en aspectos estructurales, simbólicos, tecnológicos y de construcción de mundo de estos colectivos humanos. Para llevar a cabo este programa, el texto se sumerge en una primera instancia en un juicio acerca del rol de la caza marina, sus presas y los agentes involucrados en diferentes sociedades costeras del continente americano, con tal de crear un marco de referencia comprensivo y adecuado sobre el tema. En segundo lugar, se aboca a clarificar, definir y concretizar el concepto de arponaje desde la tecnología comparada con otros casos históricos y etnográficos de cazadores marinos del planeta. Se presenta una tipología de cabezales para el desierto de Atacama fundada en sus soluciones técnicas, unidades constitutivas, normas de composición y mecanismos de articulación, para luego evaluar el alcance cronológico y la distribución geográfica de cada uno de los tipos de cabezales de arpón definidos para los últimos 7000 años de historia litoral. Posteriormente, el texto intenta explorar en torno a los múltiples valores y significados de los arpones del desierto de Atacama. El libro indaga en su desenlace final acerca de las razones sociales que dieron cabida al desarrollo de una tecnología de caza marina tan sofisticada y compleja. Inferencias que lo llevan fuera del mar y lejos de la caza, hacia hipótesis que buscan respuestas en las condicionantes culturales tras las decisiones técnicas, para concebir a la tecnología como un mecanismo más para entablar y estrechar lazos sociales en la construcción de mundos entre distintos agentes y colectivos, y ya no como una simple herramienta para satisfacer necesidades de subsistencia.

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