Aarushhh/wikipedia-simple-splitted huggingface dataset:
Description 
Leimarel is the eternal mother goddess. In ancient times, the ruling royal couples sat in the Laplen Ka (the central room). They faced the sacred spot of goddess Leimarel. It was believed that men and women originated from Leimarel's womb. A house symbolises the Mother in traditional Meitei cosmic beliefs.
Mythology 
The supreme creator Atingkok (alias Salailel) asked his two sons, Sanamahi and Pakhangba to run in a race around the world. The winner would become the ruler of the world. Sanamahi was stronger than his younger brother, Pakhangba. He started his journey. Pakhangba wept to his mother, Leimarel Sidabi. She told him the secret behind the throne of the universe. The secret is that going around the throne of the Supreme Being is shorter than going around the universe. So, Pakhangba went around the Supreme Being, his father. Thus, he won the race and became the ruler of the universe. When Sanamahi returned home, he found his younger brother sitting on the throne. He got angry. He attacked Pakhangba. Pakhangba ran away. He hid himself among seven lairembis. The Supreme Being intervened the situation. He brought peace of Sanamahi. He made Sanamahi as the king of the household of the mankind. At the same time, goddess Leimarel Sidabi became another Imung Lai (household deity), besides Sanamahi.
According to some legends, goddess Ima Leimaren (lit. Mother Leimarel) takes care of the market. She brings peace and harmony by doing so. This tradition is still maintained by womenfolk. The women are considered as the descendents of the "Ima".

Texts 
Several ancient texts (PuYas) write things about the goddess Leimarel. Some include the Leimaren Naoyom, the Leimaren Langon, the Leimaren Mingkhei, the Leimaren Shekning Lasat, the Leimaren Ungoiron, besides others.

Worship 
Leimarel Sidabi and her son Sanamahi are worshipped in the first room of every Meitei household. Goddess Leimarel doesn't want the Korou Anganba (sunlight) in the morning. So, houses of Loi castes are mainly made facing southwards. She lives in water also. So, she is worshipped in an Isaiphu (an earthen pitcher or terracotta pot containing water). There are no images kept to represent the two deities inside their abode.
A senior woman or women of the house fills the earthen pot of the goddess with fresh water. She does this after taking a holy bath. Fresh flowers, fruits, vegetables and rice are offered. Prayers are also offered to protect the family members from every troubles.

The maibas perform rites and rituals by chanting hymns dedicated to goddess Leimaren (ancestral mother goddess). It is generally done inside the house. Water, rice and flowers are mainly placed.

Festivals 
Goddess Leimarel Sidabi and her son Sanamahi are mainly worshipped in many religious occasions. Some are Cheiraoba and Saroi-Khangba. Cheiraoba is the Meitei new year (Manipuri new year) festival. Saroi-Khangba is a religious event to please the evil spirits.

In Arts 
The Leimarel Sheisak is one of the 9 singing styles (tunes) of Meitei tradition (Manipuri culture). It is sung during the festival of Lai Haraoba.

Namesakes
Namesakes

In commerce 
Ima Keithel () is the world's only women run market. It has 3 major complexes. Leimarel Sidabi Ima Keithel is the Complex Number 1 of the market. It is followed by Imoinu Ima Keithel (Complex Number 2) and Phouoibi Ima Keithel (Complex Number 3). This 500 year old market is in the center of Imphal, Manipur.

In geography 
The Leimarel Hill is a hill in Manipur. Trekkers go here for panaromic viewing of 360 degree of Loktak Lake.

Related pages 
 Incarnations of Leimarel Sidabi

References

Bibliography 
 Ariba Meiteigee Seitha by Gourachandra, Mayanglambam
 Kangleikhol January 1988 by Kangjia, Ng
 Leimarel Mingkhei by Bhogeshawr, Oinam
 Yimpallon by Singh, Wakhemcha Tomba

Other websites 

 Internet Archive, Leimarel
 E-pao, Leimarel

Meitei gods and goddesses
Leima
Gods and goddesses of fertility
There are 17 universities and 21 colleges in Arkansas.  

Arkansas-related lists
Irai Leima () or Ireima () is a goddess in Meitei mythology and religion (Sanamahism) of Ancient Kangleipak (Antique Manipur). She is the goddess and the divine female personification of water and aquatic life. She is also considered to be the incharge of the diseases.

She is the consort of Irai Ningthou (literally, king of water). Both are regarded as the divine spirits of water bodies.
Mythology 
Irai Leima is the daughter of King Heibok Ningthou and the princess of Heibok Ching. Her father was an expert in witchcraft and black magic. Irai Leima is known for her exceptional beauty. One day, she was fishing in the Liwa river. King Kwakpa (Kokpa) of Khuman dynasty saw her and fell in love with her. He proposed her. She replied that her parents' wish will be her wish. So, King Kwakpa consulted his subjects. They presented Heibok Ningthou many presents. King Kwakpa planned to marry Irai Leima if her father agreed or to bring her by force if her father rejected. Seeing the arrogance of Kwakpa, Heibok Ningthou turned all the gifts into stone. At this, followers of Kwakpa fled the place. Kwakpa returned home disappointed.
One day, King Kwakpa got intoxicated after drinking a juice of the roots of Tera plant (Bambax malabaricum). He wanted to meet Irai Leima. So, he went to her place riding on a Hiyang boat. Seeing his approach, she fled to Pakhra Ching mountain. Kwakpa chased her. Seeing all these, Heibok Ningthou turned the Hiyang boat into stone and the oar into a tree. Getting angry, Kwakpa ran towards Heibok Ningthou to kill him. Then, Heibok Ningthou turned Khuman Kwakpa into a stone. Irai Leima saw all this and was afraid of her father. She left her father and ran away. She passed the Pakhra Ching, crossed the Liwa river and entered the house of Sarangthem Luwangba. She hid herself inside the granary of the house. When Sarangthem Luwangba and his good lady Thoidingjam Chanu Amurei left the house for field, Irai Leima came out from her hiding place. In the meantime, she completed all the household chores. When the couple returned home, she hid herself again. The couple got surprised at this but it happened everyday
. So, one day, the man returned home earlier than usual. He found out the truth. But when he came near Irai Leima, she had disappeared below the granary. He looked under the granary but he saw nothing. He was amazed at this. So, he discussed the issue with all his clan members. They searched everywhere but didn't find her anymore.
Irai Leima appeared in the dream of Sarangthem Luwangba and told him that she was merged into his clan and became his daughter. The matter was reported to King Senbi Kiyaamba of Ningthouja dynasty. The king sent maibas and maibis to examine the case. The examiners said that the mysterious lady was a goddess and she should be worshipped. King Kiyaamba also told Luwangba to do so. From that year onwards, Irai Leima was worshipped as a goddess.

The day on which Luwangba first saw Irai Leima was the first Monday of the Meitei lunar month of Lamta (Lamda). And the day on which the maibas and maibis came was the first Tuesday of Lamta (Lamda). Still today, from the time of King Senbi Kiyaamba (1467-1508 AD), the Sarangthem family members annually hold a grand feast (Chaklen Katpa) in honor of the goddess. Later, Irai Leima came to be known as Hiyangthang Lairembi.
Worship 
When a person gets ill after bathing in a spring, pool, stream, people believed that the water spirits (Irai Leima and Irai Ningthou) had caught the person. To get well again, people worship the two deities. For this, the maibas perform the rites and rituals. The offerings include 2 eggs and 7 bamboo vessels filled up with rice paste.
The Thadou people also highly respect the deities. They offer many wild sacrifices. The sacrifices maybe a white fowl, a pig, a dog or a he-goat.

Identification with other deities 

Irai Leima (Ireima) is considered as one of the divine manifestations of Leimarel (Leimaren), the supreme mother earth goddess. She is also described as a form of goddess Imoinu.

Irai Leima is also known as Hiyangthang Lairembi. During the reign of King Garib Niwaj (alias Pamheiba), goddess Hiyangthang Lairembi was converted to Hindu goddess Kamakhya (a form of Durga). The 3rd day of Durga Puja is observed as the "Bor Numit" (literally, Boon Day).
In popular culture 
 Phou-oibi, the rice goddess is a 2009 ballad opera performed by the Laihui Ensemble. It is based on the story of the goddess and her sister Phouoibi.
 Phouoibi Shayon is a 2017 Manipuri mythology movie based on the story of the goddess and her sister Phouoibi.

References

Other websites 

 Hiyangthang_Lairembi_archive.org
 Irai_Leima_archive.org
 Ereima_e-pao.net
 Hiyangthang_Lairembi_e-pao.net

Meitei gods and goddesses
Leima
Gods and goddesses of beauty
Gods and goddesses of fertility
Gods and goddesses of love and lust
Gods and goddesses of water
Panthoibi () or Panthoipi () is a goddess in the Meitei mythology and religion.  People in Ancient Kangleipak (Antique Manipur) worshipped her. She is the goddess of civilization, courage, having children, making things with hands, love, winning, war and wisdom. She is married to Nongpok Ningthou.

Col. John Shakespear wrote that Panthoibi is the most famous goddess in the Meitei religion.

People talk about Panthoibi with another goddess, Leimarel Sidabi. Sometimes people think of Panthoibi and Leimarel as the same goddess.
 
People say Panthoibi is bold, brave, and independent.  She always works for what is good and right for Meitei women.

Etymology 

The Meitei word "Panthoibi" (ꯄꯥꯟꯊꯣꯢꯕꯤ or ꯄꯥꯟꯊꯣꯏꯕꯤ) comes from three words, "Pan" (ꯄꯥꯟ), "Thoi" (ꯊꯣꯢ or ꯊꯣꯏ) and "Bi" (ꯕꯤ).

"Pan" (ꯄꯥꯟ) means to rule over something.

"Thoi" (ꯊꯣꯢ or ꯊꯣꯏ) means to exceed, or to transcend, or to win, or to be very good at something, or to increase.
In Meitei language, "Bi" ("Bee") (ꯕꯤ) or "Pi" ("Pee") (ꯄꯤ) means that the rest of the word has a feminine gender. For example, Thoibi is a name given to girls. It has "Thoi" and "Bi".

The word "Thoibi" (ꯊꯣꯢꯕꯤ or ꯊꯣꯏꯕꯤ) also means being perfect or beautiful and good at doing things.

History 
People began to worship Panthoibi when the Khaba dynasty ruled the Kangla. According to the National Archives of India, the Panthoibi Naheiron was written before Common Era. It has Meitei language worship songs in it.

The Loyumba Shinyen text, from 1100 c.e., says the Heishnam clan worshipped Panthoibi.

The Cheitharol Kumbaba says people built the first temple to Panthoibi in 1686, and a statue in 1699.
In the 18th century, fewer people worshipped Panthoibi. This because the religion Vaishnavism became common in Manipur. Hindu King Garib Niwaj Pamheiba (1709-1748) pulled down the temples to Panthoibi. He broke the statues of her. Her last temple was built in 1700. After that, people did not build new temples until modern times.

Starting in the 18th century, people said the Meitei goddess Panthoibi was the same goddess as the Hindu goddess Durga. People worshipped her for five days in September or October.

In the 1960s, some people started to worship Panthoibi instead of Durga.

Jobs and names 
Panthoibi is proud of being female. Legend says she can change shape and has different bodies.  For example, she can be Phouoibi, the goddess of grain. 
Panthoibi rules birth and death.
Panthoibi as a priestess goddess 
According to the Anoirol text, the goddess Panthoibi is also Khabi Lengnao Mombi. Khabi Lengnao Mombi is the ancient amaibi (lit. priestess).  Different texts say different things about Panthoibi. Panthoibi was regarded as a pre-historical Maibi. Some texts say she is the goddess Nongthang Leima, another goddess amaibi.

Panthoibi as a goddess of games 
Panthoibi is a ruling deity of the Kang game. Kang is an indoor Meitei tradition game that people in Manipur played. Kang players pray to Panthoibi before and during the game. People believe that good players need her blessing.

Panthoibi as a goddess of potters 
Goddess Panthoibi is the goddess of all potters. She taught the women of Manipur to make pots. She was taught the art of pottery by goddess Leimarel Sidabi before her disappearance. She has another mythology about this.

Panthoibi as the goddess of death and fertility
Goddess Panthoibi is part of the legend of Haoreibi Shampubi (alias Haoreima). Haoreibi Shampubi is a woman from the hills. She was killed when she went meet her lover. She turned into a ghost. People say she is an incarnation of Panthoibi. People started to think of Panthoibi as a goddess of death and fertility.

Panthoibi as the goddess of sickness 
When humans do bad things, Panthoibi does too. If a person has spit near Panthoibi's shrine, he or she will not be able to turn his or her neck. It could be healed only by a maiba. For this, the maiba will perform a ritual.

Panthoibi as the goddess of spinning and weaving

Learned from a spider 
Goddess Panthoibi saw a spider. It was making cobwebs in a corner. So Panthoibi learned to spin thread and weave cloth.
Panthoibi imitated the pattern of weaving of the spider. Later, she introduced the art of weaving.

Learned from another goddess 
In another legend, the goddess Leishambi taught Panthoibi to weave.
Mythology 
Panthoibi was very beautiful. She was a daughter of a Meitei king. Many kings and princes wanted to marry her. King Shapaiba () was one of them. He promised her he would build good roads, beautiful bridges, a big house and fish ponds. But she did not agree to marry him. Finally, Panthoibi married Tarang Khoinucha (alias Taram Khoinucha). He was the son of King Khaba Sokchrongba and Queen Teknga of the Khaba dynasty. Her marriage ceremony was wonderful.

Meeting Nongpok Ningthou 
Panthoibi first met Nongpok Ningthou (alias Angoupa Kainou Chingsangsompa) five days after her wedding. She was walking in the grass and swimming in a river. She liked his handsome looks and personality. They fell in love. Nongpok Ningthou asked her to run away from her husband and marry him. But she did not say yes then. She told him to wait.
Panthoibi and Nongpok Ningthou secretly met many times. Panthoibi's husband's parents started to think something was wrong. Tarang Khoinucha tried to win her heart many times.  Panthoibi and Nongpok Ningthou ran away together. They wore Tangkhul clothes as disguises.

Panthoibi and Nongpok Ningthou married on the sunny side of the Nongmaiching Hills. The gods celebrated with dancing and music (by the Langmai people and not the gods in another version). This celebration was the start of the Lai Haraoba festival.
Another version 
In another way of telling the story, Panthoibi first met Nongpok Ningthou when she was helping her father at farming. The two fell in love before they had talked. But Panthoibi got married to another man even though she did not want to. Later, she left her husband's house to search for Nongpok Ningthou.  Nongpok Ningthou also left his home to look for Panthoibi. The two met at the Kangla. Kangla became the place of their divine union. This is why Meitei kings do their crowning ceremony there.
Panthoibi and the Sun God 
According to the Numit Kappa text (c. 1st century), in ancient times, there were two suns in the sky. An archer hero (many men in some version) shot one of the suns with an arrow and hurt it. The two brother suns ran away out of the sky. They hid for ten long days. The world was dark. No men could work. Crops and cows died. Then the ten godly kings (or kingly gods) talked to the other gods. They asked each to talk to the Sun God. None succeeded. Finally, the ten gods came to Princess Panthoibi. She showed them magical ceremonies to get the Sun God to come back. The unhurt Sun God came back, but the archer hit with the arrow did not.

Panthoibi and the weaving spider 

Panthoibi saw a spider. It was making good, thin thread. It was also making a web. From this, she started weaving. The god of weaving is female because women were the ones who wove cloth.

Pottery and human civilization
After the first human beings, Panthoibi made them a place to live. Humans started eating and drinking. Panthoibi realised they needed someplace to put food and water. So she started making pots. In the beginning, she did not know how to make a pot. Later, she looked around. She saw a flower - Nura Khudonglei (Malabar melastome). She saw its shape. Then, she made a pot. Since then, humans could make pots for cooking food and drinking water.

Worship 
Panthoibi is mainly worshipped by the Heisnam family of Meitei ethnicity. So, she is also known as Heisnam Lairembi (lit. Lairembi of the Heisnam).

Identification with other deities 

Panthoibi is regarded as one of the divine incarnations of Goddess Leimarel Sidabi. She is also regarded as an incarnation of goddess Nongthang Leima. She also has many forms including Phouoibi (goddess of grains). Goddess Haoreibi Shampubi (alias Haoreima) is also regarded as an incarnation of Panthoibi.

Festivals

Panthoibi Iratpa
Panthoibi Iratpa 

Panthoibi Iratpa (Panthoibi Eratpa) is a religious festival dedicated to goddess Panthoipi. It is celebrated every year.

Lai Haraoba 

The Lai Haraoba festival is about Panthoibi and Nongpok Ningthou. There are legends and writings about them in Ancient Manipur.

In art

Panthoibi Jagoi 

Panthoibi Jagoi is a dance form in which two people dnace together while a maibi and a Pena Khongba  (pena player) play a love song about Panthoibi and Nongpok Ningthou. It also depicts the process of weaving.

Panthoibi Sheishak 
Panthoibi Sheishak is a song in the Lai Haraoba festival. pena players play the song. It is about Panthoibi searching for Nongpok Ningthou.

It is one of the nine singing ways of singing in the Lai Haraoba.
Tangkhul Nurabi Loutaba 
Tangkhul Nurabi Loutaba is play about what Tangkhul Pakhang (an incarnation of Nongpok Ningthou) and Tangkhul Nurabi (an incarnation of Panthoibi) said to each other. The two players wear Tangkhul Naga costumes of farming in the field. The play is on the last night of the Kanglei Haraoba (one of the 4 forms of Lai Haraoba festival).

Namesakes

Commerce

Panthoibi Emporium 
The Panthoibi Emporium is a place for buying and selling things in New Delhi, India.

Panthoibi Housing 
The Panthoibi Housing Finance Company Limited is a housing financial company. Its office is near Flyover bridge in Uripok Tourangbam Leikai in Imphal.

Panthoibi Manipur Handicrafts Emporium 
The Panthoibi Manipur Handicrafts Emporium is a place in Delhi, India. It stores handmade by-products made of silk from Manipur.

Related pages 
 Thoibi
 Nongthang Leima

References
References

Bibliography 
 Ariba Manipuri Sahityagee Saklon by Nabachandra, Polem
 Chinglon Laihui by Manglem Meitei, Lairenjam
 Erat Laisol by Singh, Khulem Chandrashekhar
 Khannashi Neinnashi Leishatpa Puya by Manglem Meitei,l
 Lairemjam Manglem Gi Lai Haraoba by Manglem Meitei, Lairenjam
 Langgol Chinggoirol by Singh, Kulchandra Ngariyambam
 Manipuree Funggawaree Part 1 by Singh, Kabrabam Neelakanta
 Manipuree Funggawaree Part 2 by Singh, Kabrabam Neelakanta
 Yek Taretki Meihourol by Manglem Meitei,l
 Yek Taret Ki Meihouron by Manglem Meitei,l

Other websites 

 E-PAO, Panthoibi
 INTERNET ARCHIVE, Panthoibi
 Learners' Manipuri-English dictionary, Panthoibi

Meitei gods and goddesses
Leima
Gods and goddesses of beauty
Gods and goddesses of fertility
Gods and goddesses of love and lust
Johnny Speight (2 June 1920 – 5 July 1998) was an English television screenwriter who wrote many British sitcoms like Till Death Us Do Part and In Sickness and in Health. Speight also wrote some episodes of All in the Family. He wrote for people who had radio shows like Cyril Fletcher and Frankie Howard. He was born in Canning Town, London.

Speight died from pancreatic cancer on 5 July 1998 at his home in Chorleywood, aged 78.

References

Other websites 
 

1920 births
1998 deaths
English screenwriters
English television writers
People from the London Borough of Newham
Cancer deaths in England
Deaths from pancreatic cancer
Nongthang Leima () is the goddess of seduction, thunder and lightning in Meitei mythology and religion. She was created by Atingkok (or Salailen) to attract Haraba (Pakhangba).
She mastered thunder and lightning in the chaos in the early world. She predicted the first rain. 
She limits the chaos and helps creation.

Etymology 
The female first name "Nongthang Leima" (ꯅꯣꯡꯊꯥꯡ ꯂꯩꯃ) is made up of two Meitei language words, "Nongthang" (ꯅꯣꯡꯊꯥꯡ, /noŋ.tʰáŋ/) and "Leima" (ꯂꯩꯃ, /lə́i.ma/). In Meitei language (Manipuri language), "Nongthang" (ꯅꯣꯡꯊꯥꯡ, /noŋ.tʰáŋ/) means lightning. The word "Nongthang" (ꯅꯣꯡꯊꯥꯡ, /noŋ.tʰáŋ/) itself is also made up of two words, "Nong" (ꯅꯣꯡ, /noŋ/) and "Thāng" (ꯊꯥꯡ, /tʰáŋ/). "Nong" (ꯅꯣꯡ, /noŋ/) means rain and "Thāng" (ꯊꯥꯡ, /tʰáŋ/) means sword.
In Meitei language (Manipuri language), "Leima" (ꯂꯩꯃ, /lə́i.ma/) means queen. The word "Leima" (ꯂꯩꯃ, /lə́i.ma/) itself is made up of two words "Lei" (ꯂꯩ, /lə́i/) and "Ma" (ꯃ, /ma/). "Lei" (ꯂꯩ, /lə́i/) means land and "Ma" (ꯃ, /ma/) means mother.
Description 
Nongthang Leima is a pre-historical maibi. She is the first goddess maibi to compose a dance form. Later, her dance form was reposessed by other goddesses.

Mythology

Birth 
Sanamahi (Ashiba) was creating the earth. But he was frequently disturbed by his younger brother, Pakhangba (Haraba). Unable to do any work, Sanamahi complained about the matter to their father, Salailen (or Atingkok according to different versions of stories). Salailen produced a divine feminine being. He released her into the great space (void) of the universe (cosmos). In the vast emptiness of the great space (void), the divine feminine being became a beautiful and radiant goddess. She was named "Nongthang Leima", the Queen of Lightning.

In another version of the story, Sidaba ordered Sidabi to produce "Nongthang Leima", the divine female being to lure the destroyer from the cosmic creation.
Seduction (Attraction) 
Nongthang Leima, the Queen of Lightning, filled the empty space (void) with bright light. Seeing her, Pakhangba (Haraba) fell in love with her. He forgot about bothering his elder brother in the creation of the earth. Haraba came to her in the great space. During that time, Sanamahi (Ashiba) completed his creation of the earth.

Family 
When Ashiba (Sanamahi) saw Nongthang Leima, he wanted to marry her. Thus, they united. 
So, Nongthang Leima was the wife of both Sanamahi (Ashiba) and Pakhangba (Haraba).
Nongthang Leima is also known as Langmai Sana Chingjaroibi (). With the union of Chingjaroibi and Sanamahi, a son named Laisang Khekwaiba was born.
Two divine forms 
According to "Politics, society, and cosmology in India's North East" written by N. Vijaylakshmi, the goddess Nongthang Leima (Nongthang Lairembi) took two divine forms after the completion of the creation of the earth. One form is Panthoibi. This form lives in the home of gods. Another form is "Apanthoibi". This form lives among the living beings.

Music 
Among the nine forms of musical rhythms (Seisaks) of Pena (musical instrument), Nongthang Leima Seisak is one. All these rhythms are categorised into three movements, slow rhythm, medium rhythm and fast rhythm. Nongthang Leima song belongs to the fast rhythm.

Festival 
During the Lai Haraoba festival, devotees dance to please various deities. Among them, male dancers act after the styles of Haraba (alias Pakhangba) and female dancers act after the styles of goddess Nongthang Leima. Goddess Nongthang Leima represents the lightning.

Identification with other deities
Goddess Nongthang Leima is often identified as Leimarel Sidabi. The former is considered as an incarnation of the latter.

Related pages 
 Incarnations of Nongthang Leima
 Incarnations of Leimarel Sidabi

References

Other websites 

 E-PAO, Nongthang Leima
 INTERNET ARCHIVE, Nongthang Leima

Meitei gods and goddesses
Leima
Gods and goddesses of beauty
Gods and goddesses of fertility
Gods and goddesses of love and lust
Gods and goddesses of the sky
Gods and goddesses of thunder
Arkansas is a state located at the United States in the Southern Region there are 457 schools in Arkansas and 17 universities:

 Alma High School
 Academies at Jonesboro Hs
 Accelerated Learning centre 
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 Abundant Life Christian Academy
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 Ash School
 Academic Centre Of Excellence 

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Arkansas-related lists

Education-related lists
All-dressed chips are a potato chip flavour, popular in Canada. The flavour is a combination of barbecue, ketchup, sour cream and onion, and salt and vinegar flavours.

In 2016, American food manufacturer Frito-Lay began to sell their all-dressed Ruffles potato chip in the United States.

References 

Snack foods
William Paul Girvan (born 6 July 1963) is a Northern Irish politician of the Democratic Unionist Party.

He has been an MP for South Antrim since 2017, and was a member of the Northern Ireland Assembly from 2010 to 2017.

He was also mayor of Newtownabbey Borough Council from 2002 to 2004.

Other websites 
 Mr Paul Girvan, Northern Ireland Assembly
 Paul Girvan MP, UK Parliament

1963 births
Living people
British mayors
Democratic Unionist Party MPs
Democratic Unionist Party members of the Northern Ireland Assembly
UK MPs 2017–2019
UK MPs 2019–present
The Metropolitan City of Milan is a metropolitan city (not to be confused with the metropolitan area) in the Lombardy region, Italy. It is the second biggest metropolitan city in the nation after the Metropolitan City of Rome. Its capital is the city of Milan. It replaced the Province of Milan and includes the city of Milan and other 133 municipalities or communes (comuni). It was first created by the reform of local authorities (Law 142/1990) and then established by the Law 56/2014. It started on 1 January 2015.

2015 establishments in Italy
José Gálvez Ginachero (29 September 1866 – 29 April 1952) was a Spanish Roman Catholic physician. He was known for his care for the poor and his meticulous attention to medical practices. This earned him accolades in recognition of his importance to the Málaga social arena and earn him praise from the nation's monarchs.

1866 births
1952 deaths
Spanish physicians
Spanish Roman Catholics
People from Malaga
Cancer deaths in Spain
The peak-end rule is a psychological term proposed by Barbara Fredrickson and Daniel Kahneman. It suggests the following: When evaluating an experience, people do not recall details in every moment they experienced. People mainly recall what happened and how they felt at the peak and the end of the event. The peak is the time when they had the strongest emotion. Our feelings at the peak and the end of the event decide what people generally feel about an experience. The feelings at the peak and the end take up similar weights, which means the memory of the experience is the average of the two.

The peak-end rule is a form of duration neglect. When evaluating past experiences, people concentrate on the peak and the end while other parts of the experience are neglected. How long they have had the experience, is neglected.
According to peak-end rule, humans use false memories to form preferences and make decisions. Thus, decisions are very unlikely to lead to the best outcome they want.   By contrast, the standard economics rational choice theory suggests that humans can always choose something that serves them the best, producing the largest net pleasantness. The establishment of the theory is evidence against the rational choice theory.

First establishment and one scientific example 
The peak–end rule was first established by Daniel Kahneman and others in 1993. In the experiment, participants were divided into two groups. They had to undergo an unpleasant experience. Everything else was the same, except for one group who had to go through an extra, less unpleasant experience at the end. Let us call this group Group B and previous group Group A.
The researchers concluded that the most unpleasant, the peak, and the final intensity of unpleasantness, the end were used to evaluate the procedure. In this case, the end of Group B is less unpleasant. At the same time, the peak of both Group A and Group B were the same. Thus, the sum of the unpleasantness of the peak and the end was less for Group B. As a result, participants from Group B found the experience less unpleasant, although for both the duration of and the sum of unpleasantness, Group A < Group B.

Explanations

Why only the peak and the end? 
The peak-end rule is a type of representative heuristic. The peak and the end simplify and represent the whole experience. It reduces people's cognitive load and helps people make quick decisions.From an evolutionary point of view, emotion related memories help us survive, keep us safe. For example, fear related memories help us recognize and better deal with dangerous situations.
The peak is memorable 
When memory sticks, it lasts longer and can be recalled easier. Memories associated with strong emotions stick. Experiments were done to prove strong emotion-related things are recalled more often. An experiment done by Columbia University found a biological explanation for this.

The end is memorable 
Why our memory prefers what happened at the end can be explained by the recency effect. Recency effect suggests that we consider recent events to be more important. What happens at the end of an experience is more recent to us. Thus, we consider the things that happen at the end of an experience to be more important. The end is more memorable than other parts.

Application
Application

How to leave a good impression 
Adding a positive peak can establish a good memory of an experience even though there may be unimportant unpleasant moments in between. This technique has been applied to many fields, for  example, the business field. When customers are leaving, salesmen help the customer hold the door. This act leaves a good final and overall impression. Another example is in the educational field. To make receiving negative feedback more acceptable, ending with the most pleasant part of the feedback will help.
Become regulars 
People's memories of an experience influence their decision making. Adding a good end encourages people to experience the event a second time. Some medical procedures are too painful for the patients to repeat. Adding something positive at the end creates a more positive impression of the experience. After doing so, there is a smaller probability the patient is unwilling to receive the treatment a second time. Then, patients can more effectively recover with a less total cost and shorter time.

A negative end 
Inversely, a negative end ruins the memory of an experience even though everything before was perfect.If a person wants themselves or other people to do something less, adding a negative end to the experience helps.
Reflect on our own experiences 
People's memories of their experiences are not what they experienced. So, relying on our memories to make decisions does not lead to the highest net pleasure. To experience the net largest amount of pleasure,  people should spend as much time as possible on things that they are unwilling to stop doing.

Restrictions and criticisms 
Studies found that other factors influence the peak-end rule. Firstly, the expectation. A high expectation is compared with the actual experience at the start. If a difference exists, the starting experience will be the most important factor in overall experience evaluation.  The peak-end rule is more likely to be applicable to lower expectation situations. Secondly, one study finds that the effect of peak-end law is small on one day experiences. Moreover, some people are easily affected by the rule but others are not. Thirdly, according to Ariely and Carmon, how we feel at the moment of evaluation also affects the outcome.

References

Psychology
Loss aversion is a concept in psychology. It is to prefer avoiding losses to acquiring equivalent gains. The principle is prominent in economics.

The principle of loss aversion was first proposed by Daniel Kahneman and Amos Tversky in 1979. Loss aversion happens when people face the same amount of gains and losses and find the loss is more unbearable. In other words, the pain of loss is greater than the pleasure of equal gain. In some experiments, it shows females have a higher level of loss aversion than males.
Affective Science and Neural basis 
The cause of loss aversion lies in people's asymmetric emotional response to gain and loss. Studies show that this asymmetry is particularly strong during the anticipation processing and the immediate experience after presenting the outcome. One study of income and well-being indicates that when people make loss-averse choices, it is not directly due to the loss itself but because the impact brings a series of negative consequences that follow the loss.A classic example presented in the book "Thinking, Fast and Slow" of a flipping coin implies that people will first compare the satisfaction of gaining with the pain of losing before making a decision. Thus, most people would not choose to participate in coin gambling with 50% to get $150 and 50% to lose $100; and according to the "loss aversion ratio," the minimum amount to fulfil the pain of losing $100 will be $200 (assume the coefficient is 2).
In 2001, J. O' Doherty and his colleagues had found that humans process losses and gains in qualitatively different ways by using brain imaging technology and suggests the correlation between the magnitude of brain activation and the extent of reward and losses received.When we are evaluating potential gains, the areas of the brain that process value and reward become more active than it does when assessing the potential losses. The different loss aversion levels differ from individuals by the degrees of sensitivity to losses and gains, in which people are more loss-averse with stronger sensitivity.

Supports
Supports

Equity premium puzzle 
Equity premium puzzle(EPP) refers to the problem of why there is a big difference between returns in stocks and risk-free investments historically. Since stocks are much riskier than government bonds, the underinvestment in stocks relative to bonds supports the idea of loss aversion theory. Specifically, it's the myopic loss aversion introduced by Shlomo Benartzi and Richard Thaler, which indicates the behavioural characteristics of "loss aversion" and "frequent evaluations" of investors. Benartzi and Thaler argue that loss-averse investors are more willing to take risks if they do not evaluate the performance of their investments frequently. In their model, investors are unwilling to accept return variability and tend to take a short-term view of their wealth.

Demand elasticity 
Demand is more elastic for price increases than price decreases, based on the assumption that the price increase is a loss while the price decrease is a gain for consumers.
Daniel Kahneman's contributions

Prospect theory 
Based on the principle of loss aversion, Daniel Kahneman and Amos Twersky developed prospect theory to explain how consumers make decisions in uncertain situations. Unlike the hypothesis of rational man use in economics, prospect theory reveals the irrational psychological factors that affect the choice behaviour. Most people are unwilling to take risks when facing gains but become risk-seeking in losses.

Endowment effect 
Loss aversion theory explains the endowment effect. The endowment effect refers to the finding that once an individual owns a good, he/she tends to naturally place more value than he did before he didn't own it. Due to the asymmetric responses to losses and gains in the decision-making process, the consideration of "loss avoidance" is far greater than that of "gain seeking," so people value more on a good they own.
Real world applications: Marketing Strategy 
By using the loss aversion theory as a marketing strategy, firms are able to gain higher profits by changing consumers' behaviours. For example:

 Free trials. It leads users to subscribe to avert the loss once people establish ownership.

 Cart abandonment notifications. The language uses here of "you left in your cart" makes consumers have a kind of "this item already belongs to me" illusion. Loss aversion might happen.

 Return systems

 Reward systems

 Above a certain amount of money, to get a free shipping fee,etc.

References 

Human behavior
Economics
RTÉ One () is a television channel in Ireland. It is the main TV channel of Raidió Teilifís Éireann (RTÉ). It is the most popular channel in Ireland. It started in 31 December 1961 and was called Telefís Éireann. It was the first TV channel in Ireland. It was called RTÉ from 1966, and RTÉ 1 from 1978 when RTÉ 2 started. The channel was only in black and white between 1961 and 1968. From 1968, some programmes were broadcast in PAL colour.

Some of the money for the channel comes from a government television licence, and the rest comes from advertisements. RTÉ channels have fewer advertisements than other channels because of this. RTÉ One can be watched by 98% of people in Ireland in HD on the Saorview digital service. It can also be watched on Freeview, Sky, Virgin Media, and online through RTÉ Player.

References

Other websites

Television channels in Europe
20th-century establishments in the Republic of Ireland
1961 establishments in Europe
The Coat of arms of Lesotho was adopted in 2006, after Lesotho's 40th anniversary of independence, replacing the original one used from 1966 to 2006.
Lesotho

National symbols of Lesotho
The pelton wheel is a kind of water turbine. It is used in power plants, to convert a water flow into a movement of a wheel (and then into energy). Lester Alan Pelton invented it in the 1870s. In a regular wheel for example of a mill, the energy is obtained from the weight of the water. A pelton wheel uses the impulse of the water to generate energy, not its weight.  Pelton wheels are used in power plants where there's a big difference in height, but where there is relatively little water. An example might be a dam or barrage in the mountains. One of the drawbacks of a pelton wheel is the relatively hight level of wear:  Unlike the Francis turbine, a pelton wheel cannot be used to pump water.

Engineering
The football competition at the 1992 Summer Olympics was the first Olympic football tournament dedicated to under-23 teams. The competition featured 16 men's national sides from the six continental confederations. The 16 teams were drawn into four groups of four and each group played a round-robin tournament. At the end of the group stage, the top two teams advanced to the knockout stage, beginning with the quarter-finals and culminating with the gold medal match at Camp Nou on 8 August 1992.

Qualification

The following 16 teams qualified for the 1992 Olympic men's football tournament:

Venues

Match officials

Africa
  Lim Kee Chong
  Mohamed Sendid

Asia
  Ali Bujsaim

South America
  Juan Francisco Escobar
  Márcio Rezende de Freitas
  José Torres Cadena

North and Central America
  Arturo Brizio Carter
  Arturo Ángeles

Europe
  Fabio Baldas
  Manuel Díaz Vega
  Philip Don
  Markus Merk
  Lube Spassov

Squads

Group stage

Group A
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Group B
</onlyinclude>

Group C
</onlyinclude>
Group D
</onlyinclude>

Knockout stage

Quarter-finals

Semi-finals

Bronze Medal match

Gold Medal match

Medal winners

 Gold medalists – 
José Amavisca Rafael Berges Santiago Cañizares Abelardo Albert Ferrer Pep Guardiola Miguel Hernández Toni Mikel Lasa Juanma López Javier Manjarín Luis Enrique Kiko Alfonso Antonio Pinilla Paco Soler Gabriel Vidal Roberto Solozábal David Villabona Paqui

Coach: Vicente Miera

 Silver medalists – 
Dariusz Adamczuk Marek Bajor Jerzy Brzęczek Marek Koźmiński Dariusz Gęsior Marcin Jałocha Tomasz Łapiński Tomasz Wałdoch Aleksander Kłak Andrzej Kobylański Ryszard Staniek Wojciech Kowalczyk Andrzej Juskowiak Grzegorz Mielcarski Piotr Świerczewski Mirosław Waligóra Dariusz Koseła Arkadiusz Onyszko Dariusz Szubert Tomasz Wieszczycki

Coach: Janusz Wójcik
Bronze medalists – 
Joachin Yaw Acheampong Simon Addo Sammi Adjei Maxwell Konadu Mamood Amadu Isaac Asare Frank Amankwah Nii Lamptey Bernard Aryee Kwame Ayew Mohammed Gargo Mohammed Kalilu Ibrahim Dossey Samuel Osei Kuffour Samuel Kumah Anthony Mensah Alex Nyarko Yaw Preko Shamo Quaye Oli Rahman

Coach: Sam Arday

Goalscorers

With seven goals, Andrzej Juskowiak of Poland is the top scorer in the tournament. In total, 87 goals were scored by 57 different players, with two of them credited as own goals.

7 goals
 Andrzej Juskowiak
6 goals
 Kwame Ayew
5 goals
 Kiko
4 goals
 Wojciech Kowalczyk
2 goals

 Tony Vidmar
 John Markovski
 Hernán Gaviria
 Hady Khashaba

 Alessandro Melli
 Francisco Rotllán
 Ryszard Staniek
 Abelardo

 Rafael Berges
 Jonny Rödlund
 Thomas Brolin
 Steve Snow

1 goal

 Carl Veart
 Damian Mori
 Shaun Murphy
 Zlatko Arambasic
 Víctor Aristizábal
 Víctor Pacheco
 Claus Thomsen
 Ibrahim El-Masry
 Mohamed Youssef
 Isaac Asare
 Mohammed Gargo
 Oli Rahman
 Demetrio Albertini
Jung Kwang-seok
 Seo Jung-won
 Ali Marwi
 Jorge Castañeda
 Ahmed Bahja
 Noureddine Naybet
 Carlos Gamarra
 Francisco Arce
 Jorge Campos
 Mauro Caballero
 Grzegorz Mielcarski
 Marcin Jałocha
 Marek Koźmiński

 Mahmoud Soufi
 Mubarak Mustafa
 Alfonso
 Paco Soler
 Pep Guardiola
 Luis Enrique
 Roberto Solozábal
 Håkan Mild
 Patrik Andersson
 Dario Brose
 Erik Imler
 Joe-Max Moore
 Manuel Lagos

Own goals
 Shaun Murphy (playing against Poland)
 Joachin Yaw Acheampong (playing against Paraguay)

Final ranking

References

Other websites 
Olympic Football Tournament Barcelona 1992 , FIFA.com
RSSSF Summary
FIFA Technical Report (Part 1) , (Part 2) , (Part 3)  and (Part 4) 

1992 Summer Olympics
1992
1992 in association football
Football in Barcelona