text:
Westernization

Westernization (or Westernisation, see spelling differences), also Europeanisation or occidentalization (from the Occident), is a process whereby societies come under or adopt what is considered to be Western culture, in areas such as industry, technology, science, education, politics, economics, lifestyle, law, norms, mores, customs, traditions, values, mentality, perceptions, diet, clothing, language, writing system, religion, and philosophy. During colonialism it often involved the spread of Christianity.

Westernization has been a growing influence across the world in the last few centuries, with some thinkers assuming Westernization to be the equivalent of modernization, a way of thought that is often debated. The overall process of Westernization is often two-sided in that Western influences and interests themselves are joined with parts of the affected society, at minimum, to become a more Westernized society, with the putative goal of attaining a Western life or some aspects of it, while Western societies are themselves affected by this process and interaction with non-Western groups.

Westernization traces its roots back to Ancient Greece. Later, the Roman Empire took on the first process of Westernization as it was heavily influenced by Greece and created a new culture based on the principles and values of the Ancient Greek society. The Romans emerged with a culture that grew into a new Western identity based on the Greco-Roman society.

Westernization can also be compared to acculturation and enculturation. Acculturation is "the process of cultural and psychological change that takes place as a result of contact between cultural groups and their individual members." After contact, changes in cultural patterns are evident within one or both cultures. Specific to Westernization and the non-Western culture, foreign societies tend to adopt changes in their social systems relative to Western ideology, lifestyle, and physical appearance, along with numerous other aspects, and shifts in culture patterns can be seen to take root as a community becomes acculturated to Western customs and characteristics – in other words, Westernized.

The phenomenon of Westernization does not follow any one specific pattern across societies as the degree of adaption and fusion with Western customs will occur at varying magnitudes within different communities. Specifically, the extent to which domination, destruction, resistance, survival, adaptation, or modification affect a native culture may differ following inter-ethnic contact.

Western world
The "West" was originally defined as the Western world. A thousand years later, the East-West Schism separated the Catholic Church and Eastern Orthodox Church from each other. The definition of Western changed as the West was influenced by and spread to other nations. Islamic and Byzantine scholars added to the Western canon when their stores of Greek and Roman literature jump-started the Renaissance. The Cold War also reinterpreted the definition of the West by excluding the countries of the former Eastern Bloc. Today, most modern uses of the term refer to the societies in the West and their close genealogical, linguistic, and philosophical descendants. Typically included are those countries whose ethnic identity and dominant culture are derived from Western European culture. Though it shares a similar historical background, the Western world is not a monolithic bloc, as many cultural, linguistic, religious, political, and economic differences exist between Western countries and populations.

Significantly influenced countries
The following countries or regions experienced a significant influence by the process of Westernization:
 * Armenia:    Geographically located in the Caucasus region of West Asia, Armenia's culture has been increasingly influenced by the process of Westernization. Throughout its history, Armenia has been influenced by Western and Eastern civilizations. Armenia became the first state in the world to adopt Christianity as its official religion in 301 AD. The traditional Armenian homeland composed of Eastern Armenia and Western Armenia came under the rule of the Roman, Persian, Arab, Ottoman, and Russian empires. Current Armenia gained its independence in 1991, following the collapse of the Soviet Union. Today, the Government of Armenia maintains positive relations with Iran, Russia, and the West, including the United States and the EU. The country participates in various organizations linked to the EU, such as the Eastern Partnership, the Euronest Parliamentary Assembly and is a member of the Council of Europe, the European Political Community, the OSCE, the BSEC, La Francophonie, and NATO's Partnership for Peace and Euro-Atlantic Partnership Council. In 2017, Armenia signed an extensive agreement with the EU; the CEPA agreement further strengthens economic and political ties. Armenia is also a member of various European organisations for sports, education, and cultural events such as UEFA, the European Olympic Committees, and the European Higher Education Area, and participates in the Eurovision Song Contest.
 * Azerbaijan: Geographically located in the Caucasus mountain range (natural border between Western Asia and Eastern Europe). Azerbaijan borrowed Western traditions mainly as a result of imperial Russian influence, with the Muslim world's first opera and secular democracy being established there before its invasion by the Soviets. Currently, the country participates in various European organizations including the EU's Eastern Partnership, the Council of Europe, and GUAM. It is also a member of European organisations for sports such as UEFA and the European Olympic Committees, and regularly participates in the Eurovision Song Contest. Despite this, the country remains an authoritarian regime with considerable human rights and press freedom issues.
 * Cape Verde: An insular country in West Africa, Cape Verde has influences of European culture (particularly Portuguese) and, together with the Azores and Madeira (Portugal), and the Canary Islands (Spain), it is part of the archipelagos of Macaronesia. Due to this, the country has shared close diplomatic and cultural relations with both Iberian countries and has even tried to approach Western organizations, like the EU and NATO.
 * Hong Kong, Macau, and Singapore: Despite their geographical positions in East and Southeast Asia, due to the heavy influences of European heritage (particularly British and Portuguese) culture, they are at-least partially westernized.
 * Israel: Although Israel is geographically located in Western Asia, many Western cultural influences were brought in Israel by Jewish settlers from the diaspora, particularly countries like Canada, France, Germany, the United Kingdom, and the United States. It is a member of the OECD. It is often a member of European organisations for sports and cultural events such as UEFA and Eurovision, which is due in large part to Israel's ouster from their respective Asian counterparts. According to Sammy Smooha, a professor emeritus of sociology at Haifa University, Israel is described as a "hybrid," a modern and developed "semi-Western" state. With time, he acknowledged, Israel will become "more and more Western." But as a result of the ongoing Arab–Israeli conflict, full Westernization will be a slow process in Israel.
 * Japan, South Korea, and Taiwan: Although they are geographically located in East Asia, the three countries have westernized themselves by adopting democratic forms of government, free market economic systems, major contributions to Western science and technology, and could be described as "hybrid", "semi-Western" states.
 * Americas: Most countries in Americas are considered Western countries, largely because most of its peoples are descended from Europeans (Spanish and Portuguese settlers and later immigration from other European nations), and their society operates in a highly Westernized way. Most countries in the Americas use either English, French, Spanish or Portuguese as their official language. According to the CIA World Factbook, there has also been considerable immigration to South America, particularly to Argentina, Brazil, Chile, and Uruguay, from European nations other than Spain and Portugal (for example, from Germany, Italy, the Netherlands, etc.—see Immigration to Argentina, Immigration to Brazil, Immigration to Chile, and Immigration to Uruguay).
 * Lebanon: Geographically located in Western Asia, Lebanon is the most Westernized country in the Arab world. In ancient history, Lebanon was ruled by the Hellenistic and Roman empires. Even though it was later ruled by the Caliphate, Lebanon has the highest proportion of Christians in the Arab world, and Christians have dominated the country politically, economically and culturally. Since it was historically a French mandate, France promotes French culture and European-style education in Lebanon. At that time, Beirut was known as the "Little Paris of the Middle East". Currently, French language is still widely spoken and Lebanon is a member of the Organization of la Francophonie.
 * Philippines: Geographically located in Southeast Asia, due to heavy influences of European (particularly Spanish) and American cultures in Filipino culture, the country is considered Westernized. Moreover, nearly 90% of the Filipino population practices Christianity.
 * Thailand: Although Thailand is geographically located in Southeast Asia, through the 18th and 19th centuries, Siam faced imperialist pressure from France and the United Kingdom, including many unequal treaties with Western powers and forced concessions of territory; it nevertheless remained the only Southeast Asian country to avoid direct Western colonization. The country became westernized by itself, the Siamese system of government was centralized and initially organized into a modern unitary absolute monarchy during the reign of Chulalongkorn, later as a constitutional monarchy following the Siamese revolution of 1932. In the late 1950s, Thailand became a major ally of the United States, and played a key anti-communist role in the region as a member of the SEATO. Currently, Thailand continues to have strong ties to Western countries.
 * Turkey: Although geographically only 3% of Turkey lies in Europe (East Thrace) and the rest in Western Asia, Turkey is one of the most Westernized Turkic countries. The country has a similar economic system, has a customs union with the European Union in addition to being an official candidate for membership, and is a member of traditional European & Western organisations such as the OECD, the Council of Europe, and NATO. It is also a member of European organisations for sports such as UEFA and the European Olympic Committees, and has participated in the Eurovision Song Contest. Relations between Turkey and Western countries have been deteriorating since the 2010s.
 * Vietnam: Geographically located in Southeast Asia, due to the influence of French rule, Vietnamese completely abandoned Chữ Hán and Chữ Nôm that the French government considered backward and hindered the spread of European ideas, and adopted Latin script (chữ Quốc ngữ). During French rule, a large number of French-style buildings were built in Saigon and Hanoi, thus earning the nickname Paris of the East. Christianity (especially Catholicism) has a huge influence in Vietnam. After the partition of Vietnam, South Vietnam was Americanized and North Vietnam was Sovietized. Currently, Vietnam is a member of the Organization of la Francophonie.

Kishore Mahbubani
Kishore Mahbubani's book entitled The Great Convergence: Asia, the West, and the Logic of One World (Public Affairs), is very optimistic. It proposes that a new global civilization is being created. The majority of non-Western countries admire and adhere to Western living standards. It says this newly emerging global order has to be ruled through new policies and attitudes. He argues that policymakers all over the world must change their preconceptions and accept that we live in one world. The national interests must be balanced with global interests and the power must be shared. Mahbubani urges that only through these actions can we create a world that converges benignly.

Samuel P. Huntington posits a conflict between "the West and the Rest" and offers three forms of general action that non-Western civilizations can react toward Western countries.
 * 1) Non-Western countries can attempt to achieve isolation to preserve their own values and protect themselves from Western invasion. He argues that the cost of this action is high and only a few states can pursue it.
 * 2) According to the theory of "band-wagoning" non-Western countries can join and accept Western values.
 * 3) Non-Western countries can make an effort to balance Western power through modernization. They can develop economic, and military power and cooperate with other non-Western countries against the West while still preserving their own values and institutions.

Mahbubani counters this argument in his other book, The New Asian Hemisphere: The Irresistible Shift of Global Power to the East. This time, he argues that Western influence is now "unraveling", with Eastern powers such as China arising. He states: "…the 5.6 billion people who live outside the West no longer believe in the innate or inherent superiority of Western civilization. Instead, many are beginning to question whether the West remains the most civilized part of the world. What we are witnessing today…is the progressive unwrapping of these many layers of Western influences." He explains the decline of Western influence, stating reasons as to the loss of Western credibility with the rest of the world.
 * 1) There is an increasing perception that Western countries will prioritize their domestic problems over international issues, despite their spoken and written promises of having global interests and needs.
 * 2) The West has become increasingly biased and close-minded in their perception of "non-Western" countries such as China, declaring it an "un-free" country for not following a democratic form of government.
 * 3) The West uses a double standard when dealing with international issues.
 * 4) As the biggest Eastern populations gain more power, they are moving away from the Western influences they sought after in the past. The "anti-Americanism" sentiment is not temporary, as Westerners like to believe – the change in the Eastern mindset has become far too significant for it to change back.

Samuel P. Huntington
In contrast to territorial delineation, others, like the American political scientist Samuel P. Huntington (see The Clash of Civilizations), consider what is "Western" based on religious affiliation, such as deeming the majority-Western Christian part of Europe and North America the West, and creating 6 other civilizations, including Latin America, Confucian, Japanese, Islamic, Hindu and Slavic-Orthodox, to organize the rest of the globe.

Huntington claimed that after the end of the cold war, world politics had been moved into a new aspect in which non-Western civilizations were no more the exploited recipients of Western civilization but become another important actor joining the West to shape and move the world history.

Huntington believed that while the age of ideology had ended, the world had only reverted to a normal state of affairs characterized by cultural conflict. In his thesis, he argued that the primary axis of conflict in the future will be along cultural and religious lines.

Edward Said
In Orientalism Edward Said views Westernization as it occurred in the process of colonization, an exercise of essentializing a "subject race" in order to more effectively dominate them. Said references Arthur Balfour, the British Prime Minister from 1902 to 1905, who regarded the rise of nationalism in Egypt in the late 19th century as counterproductive to a "benevolent" system of occupational rule. Balfour frames his argument in favor of continued rule over the Egyptian people by appealing to England's great "understanding" of Egypt's civilization and purporting that England's cultural strengths complemented and made them natural superiors to Egypt's racial deficiencies. Regarding this claim, Said says, "Knowledge to Balfour means surveying a civilization from its origins to its prime to its decline – and of course, it means being able to...The object of such knowledge is inherently vulnerable to scrutiny; this object is a 'fact' which, if it develops, changes, or otherwise transforms itself...[the civilization] nevertheless is fundamentally, even ontologically stable. To have such knowledge of such a thing is to dominate it." The act of claiming coherent knowledge of a society in effect objectifies and others it into marginalization, making people who are classified into that race as "almost everywhere nearly the same." Said also argues that this relationship to the "inferior" races, in fact, works to also fortify and make coherent what is meant by "the West"; if "The Oriental is irrational, depraved (fallen), childlike, "different..." then "...the European is rational, virtuous, mature, normal." Thus, "the West" acts as a construction in the similar way as does "the Orient" – it is a created notion to justify a particular set of power relations, in this case, the colonization and rule of a foreign country.

Colonization and Europeanization (1400s–1970s)
From the 1400s onward, Europeanization and colonialism spread gradually over much of the world and controlled different regions during this five centuries long period, colonizing or subjecting the majority of the globe.

Following World War II, Western leaders and academics sought to expand innate liberties and international equality. A period of decolonization began. At the end of the 1960s, most colonies were allowed autonomy. Those new states often adopted some aspects of Western politics such as a constitution, while frequently reacting against Western culture.

In Asia

General reactions to Westernization can include fundamentalism, protectionism, or embrace to varying degrees. Countries such as Korea and China attempted to adopt a system of isolationism but have ultimately juxtaposed parts of Western culture into their own, often adding original and unique social influences, as exemplified by the introduction of over 1,300 locations of the traditionally Western fast-food chain McDonald's into China. Specific to Taiwan, the industry of bridal photography (see Photography in Taiwan) has been significantly influenced by the Western idea of "love". As examined by author Bonnie Adrian, Taiwanese bridal photos of today provide a striking contrast to past accepted norms, contemporary couples often displaying great physical affection and, at times, placed in typically Western settings to augment the modernity, in comparison to the historically prominent relationship, often stoic and distant, exhibited between bride and groom. Though Western concepts may have initially played a role in creating this cultural shift in Taiwan, the market and desire for bridal photography has not continued without adjustments and social modifications to this Western notion.

Korea
In Korea, the first contact with Westernization was during the Joseon Dynasty, in the 17th century. Every year, the emperor dispatched a few envoy ambassadors to China and while they were staying in Beijing, the Western missionaries were there. Through the missionaries, Korean ambassadors were able to adopt Western technology. In the 19th century, Korea started to send ambassadors to the foreign countries, other than Japan and China. While Korea was being Westernized slowly in the late 19th century, Korea had the idea of "Eastern ways and Western frames (東道西器)", meaning that they accepted the Western "bowl", but used it with Eastern principles inside.

Japan

In Japan, the Netherlands continued to play a key role in transmitting Western know-how to the Japanese from the 17th century to the mid-19th century, because the Japanese had only opened their doors to Dutch merchants before US Navy Commodore Matthew Perry's visit in 1853. After Commodore Perry's visit, Japan began to deliberately accept Western culture to the point of hiring Westerners to teach Western customs and traditions to the Japanese starting in the Meiji era. Since then, many Japanese politicians have encouraged the Westernization of Japan with the use of the term Datsu-A Ron, which means the argument for "leaving Asia" or "Good-bye Asia". In Datsu-A Ron, "Westernization" was described as an "unavoidable" but "fruitful" change. In contrast, despite many advances in industrial efficiency, Japan has sustained a culture of strict social hierarchy and limited individualization.

Iran
In Iran, the process of Westernization dates back to the country's attempt to westernize during the beginning of the 1930s, which was dictated by Shah Rezā Khan and continued by his son during the Cold War and agitated the largely conservative Shia Muslim masses of the country which was partly responsible for the 1979 Iranian Revolution.

Turkey
In Turkey, the synchronization process with the West is known as the Tanzimat (reorganization) period. The Ottoman Empire began to change itself according to modern science, practice, and culture. The Empire took some innovations from the West. Also, with the contribution of foreign engineers, the Empire repaired its old arm systems. Newly-found schools, permanent ambassadors, and privy councils were an essential improvement for the Empire. As a result, Turkey is one of the most Westernized majority-Muslim nations.

Globalization (1970s–present)
Westernization is often regarded as a part of the ongoing process of globalization. This theory proposes that Western thought has led to globalisation, and that globalisation propagates Western culture, leading to a cycle of Westernization. On top of largely Western government systems such as democracy and constitution, many Western technologies and customs like music, clothing, and cars have been introduced across various parts of the world and copied and created in traditionally non-Western countries.

Westernization has been reversed in some countries following war or regime change. For example: Russia in aftermath of the Bolshevik Revolution around 1917, Continental China by 1949, Cuba in aftermath of the Revolution in 1959, and Iran by the 1979 revolution.

The main characteristics are economic and political (free trade) democratisation, combined with the spread of an individualised culture. Often it was regarded as opposite to the worldwide influence of communism. After the break-up of the USSR in late 1991 and the end of the Cold War, many of its component states and allies nevertheless underwent Westernization, including privatization of hitherto state-controlled industry.

With debates still going on, the question of whether globalization can be characterized as Westernization can be seen in various aspects. Globalization is happening in various aspects, ranging from economics, politics, and even food or culture. Westernization, to some schools, is seen as a form of globalization that leads the world to be similar to Western powers. Being globalized means taking positive aspects of the world, but globalization also brings the debate about being Westernized. Democracy, fast food, and American pop culture can all be examples that are considered as Westernization of the world.

According to the "Theory of the Globe scrambled by Social network: a new Sphere of Influence 2.0", published by Jura Gentium (University of Florence), the increasing role of Westernization is characterized by social media. The comparison with Eastern societies, who decided to ban American social media platforms (such as Iran and China with Facebook and Twitter), marks a political desire to avoid the Westernization process of their own populations and ways to communicate.

Consequences
Due to the colonization of the Americas and Oceania by Europeans, the cultural, ethnic, and linguistic make-up of the Americas and Oceania has been changed. This is most visible in settler colonies such as: Australia, Canada, New Zealand, and the United States,Argentina, Brazil, Chile, Costa Rica, and Uruguay, where the traditional indigenous population has been predominantly replaced demographically by non-indigenous settlers due to transmitted disease and conflict. This demographic takeover in settler countries has often resulted in the linguistic, social, and cultural marginalisation of indigenous people. Even in countries where large populations of indigenous people remain or the indigenous peoples have mixed (mestizo) considerably with European settlers, such as: Mexico, Peru, Panama, Suriname, Ecuador, Bolivia, Venezuela, Belize, Paraguay, South Africa, Colombia, Guatemala, Haiti, Honduras, Guyana, El Salvador, Jamaica, Cuba, or Nicaragua, relative marginalisation still exists.

Linguistic influence
Due to colonization and immigration, the formerly prevalent languages in the Americas, Oceania, and part of South Africa, are now usually Indo-European languages or creoles based on them:
 * English (Australia, New Zealand, United States, and Canada without mainly French-speaking Quebec); English along with English-based creole languages (Anglophone Africa, Antigua and Barbuda, Bahamas, Barbados, Dominica, Federated States of Micronesia, Fiji, Grenada, Guyana, Hong Kong, India, Jamaica, Kiribati, Marshall Islands, Nauru, Palau, Papua New Guinea, the Philippines, Saint Kitts and Nevis, Saint Lucia, Saint Vincent and the Grenadines, Samoa, Singapore, Solomon Islands, Sri Lanka, Tonga, Tuvalu, and Trinidad and Tobago).
 * French (Quebec, New Brunswick and parts of Ontario in Canada and Saint Pierre and Miquelon); French along with French-based creole languages (Francophone Africa, French Guiana, Guadeloupe, Haiti, Vanuatu, Martinique, and Saint-Barthelemy).
 * Spanish ( the Americas, Equatorial Guinea, Western Sahara, and the Philippines).
 * Portuguese (Brazil, Lusophone Africa, East Timor, Macau, Goa, and other members of the Community of Portuguese Language Countries).
 * Dutch along with Creole languages (Suriname, Aruba and the Netherlands Antilles).
 * Afrikaans along with English (parts of South Africa and Namibia).
 * German along with Creole languages (along with Afrikaans in Namibia and some areas in the US, such as Pennsylvania (Pennsylvania Dutch))

Many indigenous languages are on the verge of becoming extinct. Some settler countries have preserved indigenous languages; for example, in New Zealand, the Māori language is one of three official languages, the others being English and New Zealand sign language, another example is Ireland, where Irish is the first official language, followed by English as the second official language.

Sports importance in Westernization
The importance of sports partly comes from its connection to Westernization. The insight by Edelman, R., & Wilson, W. (2017) explains “This new system of thought and practices imbued with positive values in the exertion and strategic deployment of the human body, embracing the Anglo-American notion that physical activity was meaningful in and of itself, conducive to values such as learning and character-building. Modern athletics and competitive sports, avatars of this new body culture, elicited largely willing local receptions in North Asia, though there were no doubt isolated cases of coercive foisting better characterized as cultural imperialism.”

title: Westernization


text:
Oceanair

Oceanair was a regional airline that was based at Luis Muñoz Marín International Airport in San Juan, Puerto Rico. It competed on domestic routes with Prinair; and on routes to the Virgin Islands with Prinair and with Aero Virgin Islands; using propeller-driven aircraft.

The airline flew from the late 1970s, when it started flying as Trans Commuter Airline, to the mid-1980s.

According to the Oceanair February 15, 1982 system timetable, the airline operated up to thirteen flights a day between San Juan and St. Thomas, up to nine flights a day between San Juan and St. Croix, and two flights a day between St. Thomas and St. Croix. The airline was operating 40-passenger Fairchild F-27s and 10-passenger Beechcraft Queen Airs at this time.

Fleet

The fleet consisted of Fairchild F-27 and CASA 212 turboprops as well as Beechcraft Queen Air piston-engine light aircraft.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Oceanair


text:
Christopher I of Denmark

Christopher I (Christoffer I) (1219 – 29 May 1259) was King of Denmark between 1252 and 1259. He was the son of Valdemar II of Denmark by his second wife, Berengaria of Portugal. He succeeded his brothers Eric IV Plovpenning and Abel of Denmark on the throne. Christopher was elected king upon the death of his older brother Abel in the summer of 1252. He was crowned at Lund Cathedral on Christmas Day 1252.

King of Denmark
Christopher began organizing the effort to have his brother Erik IV Plovpenning canonized, laying his murder directly at the feet of his other brother Abel of Denmark. If recognized by the pope, the murder would exclude Abel's sons from the succession and guarantee Christopher's own sons Denmark's crown. This meant that Christopher as a younger son tried to keep the sons of his older brothers from ruling Denmark, which went against prevailing customs.

The king spent most of his reign fighting his many opponents. By allowing Abel's son, Valdemar Abelsøn, to be Duke of Schleswig he prevented an all-out civil war, but became the target of intrigue and treachery. Southern Jutland including Schleswig and Holstein were independent from the king's rule for a time. Christopher also gained a ferocious enemy in the newly named Archbishop of Lund, Jacob Erlandsen, who was closely connected with Abel's family. Erlandsen asserted his rights often at odds with the king. King Christopher insisted that the church pay taxes like any other land owner. Bishop Jacob refused and went so far as to forbid peasants who lived or worked on church properties to give military service to King Christopher. Erlandsen was perhaps the wealthiest man in the kingdom and insisted that the secular government have no control or hold over the church, its property, or ecclesiastical personnel. He simply excommunicated the king to show that he wasn't about to surrender to the king's will.

After an incursion into Halland by Haakon IV of Norway, in 1256, Christopher was reconciled with the kings of Norway and Sweden which had been provoked by Abel's interventions. There were peasant uprisings against King Christopher the same year and again in 1258 as a result of Christopher's new property tax. Archbishop Jacob refused to recognize Christopher's young son, Eric, as Denmark's rightful heir in 1257 and threatened excommunication against any bishop who anointed the prince as king of Denmark. That was the last straw. He ordered Bishop Erlandsen's own brother to arrest the troublesome archbishop. Christopher humiliated the proud and powerful Archbishop Jakob by forcing him to wear secular clothing and a fool's cap with a fox tail attached. The archbishop was paraded through the country to Hagenskov near Assens where he was chained and cast into prison. Erlandsen had ordered at a Vejle church council that if he was imprisoned that the bishops were to declare interdict against the whole country, but none of them did. Bishop of Roskilde Peder Bang fled to Rügen and convinced Chief Jaromar II to invade Zealand.

Christopher tried to have his brother Eric IV canonized, but without Archbishop Jacobs' support it came to naught. When Duke Valdemar died, King Christopher tried to prevent Valdemar's brother, Eric Abelsøn, from taking the duke's place. Valdemar's widow encouraged a few counts of northern Germany to rebel. In the confusion, Christopher fled to Southern Jutland to stay with the Bishop of Ribe.

The King died unexpectedly after taking Holy Communion. According to contemporary sources, King Christopher died after drinking poisoned communion wine from the hands of abbot Arnfast of Ryd Abbey in revenge for his mistreatment of Archbishop Erlendsen and the king's oppression of the church. King Christopher's excommunication had no effect, and he was buried in front of the high altar of Ribe Cathedral immediately after his death on 29 May 1259. The king may have died of natural causes; Christopher's allies, however, called him Krist-Offer ("Christ's sacrifice"). Christopher was succeeded by his son Eric, as Eric V of Denmark.

Legacy
The Danehof became an institution during his rule. It functioned like a national council which had limited advisory and judicial functions.

Christopher married Margaret Sambiria, the daughter of Count Sambor II of Pomerania, in 1248 and had at least three children:
 * King Eric V of Denmark. (1249–1286)
 * Niels (d. 21 December 1259), died young
 * Valdemar, died young
 * Matilda (1250–1299/1300), married to Albert III, Margrave of Brandenburg-Salzwedel
 * Margaret (c. 1257–1306), married to John II, Count of Holstein-Kiel

title: Christopher I of Denmark


text:
Nicolai Hartmann

Paul Nicolai Hartmann (20 February 1882 – 9 October 1950) was a Baltic German philosopher. He is regarded as a key representative of critical realism and as one of the most important twentieth-century metaphysicians.

Biography
Hartmann was born a Baltic German in Riga, which was then the capital of the Governorate of Livonia in the Russian Empire, and which is now in Latvia. He was the son of the engineer Carl August Hartmann and his wife Helene, born Hackmann. He attended from 1897 the German-language high school in Saint Petersburg. In the years 1902–1903 he studied Medicine at the University of Yuryev (now Tartu), and 1903–1905 classical philology and philosophy at the Saint Petersburg Imperial University with his friend Vasily Sesemann. In 1905 he went to the University of Marburg, where he studied with the neo-Kantians Hermann Cohen and Paul Natorp. In Marburg began a lifelong friendship with Heinz Heimsoeth. In 1907 he received his doctorate with the thesis Das Seinsproblem in der griechischen Philosophie vor Plato (The Problem of Being in Greek Philosophy Before Plato). In 1909 he published the book Platos Logik des Seins (The Logic of Being in Plato). The same year he completed his habilitation on Proclus: Des Proklus Diadochus philosophische Anfangsgründe der Mathematik (Proclus Diadochus' Philosophical Elements of Mathematics).

In 1911, Hartmann married Alice Stepanitz, with whom he had a daughter, Dagmar, in 1912. In 1912 he published Die philosophischen Grundfragen der Biologie (The Philosophical Foundations of Biology). From 1914 to 1918 he did military service as an interpreter, letter censor, and intelligence officer. In 1919, i.e., after the war, he received a position as Privatdozent in Marburg. Around this time he met Martin Heidegger. In 1920 he became Associate Professor (außerordentlicher Professor) and in 1921 appeared the work that established him as an independent philosophical thinker, Grundzüge einer Metaphysik der Erkenntnis (Foundation of a Metaphysics of Knowledge). The following year he became Full Professor (ordentlicher Professor) as successor of the Chair held by Natorp. In 1925, he moved to Cologne, where he came into contact with Max Scheler. In 1926 he published his second major work—Ethik—in which he develops a material value ethics akin to that of Scheler. The same year he divorced from his wife.

In 1929 Hartmann married Frida Rosenfeld, with whom he had a son, Olaf (1930), and a daughter, Lise (1932). In 1931 he became Professor of Theoretical Philosophy in Berlin. He held the Chair until 1945. During this time he successively published many pieces of his ontology: Das Problem des geistigen Seins (The Problem of Spiritual Being) (1933), Zur Grundlegung der Ontologie (On the Foundation of Ontology) (1935), Möglichkeit und Wirklichkeit (Possibility and Actuality) (1938) and ''Der Aufbau der realen Welt. Grundriß der allgemeinen Kategorienlehre (The Structure of the Real World. Outline of the General Theory of Categories'') (1940). The unrest of the National Socialist period seems to have left Hartmann relatively undisturbed in his task of developing a new ontology. In the "'-Dossiers über Philosophie-Professoren" (i.e. SD-files concerning philosophy professors) that were set up by the SS Security Service (SD) Nicolai Hartmann was classified from an SS-point of view in the following way: "has always been a nationalist. Loyal to National Socialism, too, without political activity, but a social attitude has to be acknowledged. (cf. donations to the NSV and hosting children during school vacations)".

In 1942, Hartmann edited a volume entitled Systematische Philosophie, in which he contributed the essay Neue Wege der Ontologie (New Ways of Ontology), which summarizes his work in ontology.

Between 1945 and 1950, Hartmann taught in Göttingen. He died of a stroke in 1950. In the year of his death, there appeared his Philosophie der Natur (Philosophy of Nature). His works Teleologisches Denken (Teleological Thinking) (1951) and Ästhetik (Aesthetics) (1953) were published posthumously.

He is regarded as an important representative of critical realism and as one of the major metaphysicians of the twentieth century. Among Hartmann's many students were Boris Pasternak, Hans-Georg Gadamer, Emil Cioran, Jakob Klein, Delfim Santos and Max Wehrli. He is the modern discoverer of emergence — originally called by him categorial novum. His encyclopedic work is basically forgotten today, although famous during his lifetime. His early work in the philosophy of biology has been cited in modern discussions of genomics and cloning, and his views on consciousness and free will are currently in vogue among contributors to the Journal of Consciousness Studies.

Ontology
Nicolai Hartmann equates ontology with Aristotle's science of being qua being. This science involves studying the most general characteristics of entities, usually referred to as categories, and the relations between them. According to Hartmann, the most general categories are:
 * 1) Moments of being (Seinsmomente): existence (Dasein) and essence (Sosein)
 * 2) Modes of being (Seinsweisen): reality and ideality
 * 3) Modalities of being (Seinsmodi): possibility, actuality and necessity

Existence and essence
The existence of an entity constitutes the fact that this entity is there, that it exists. Essence, on the other hand, constitutes what this entity is like, what its characteristics are. Every entity has both of these modes of being. But, as Hartmann points out, there is no absolute difference between existence and essence. For example, the existence of a leaf belongs to the essence of the tree while the existence of the tree belongs to the essence of the forest.

Reality and ideality
Reality and ideality are two disjunctive categories: every entity is either real or ideal. Ideal entities are universal, returnable and always existing while real entities are individual, unique and destructible. Among the ideal entities are mathematical objects and values. Reality is made up of a chain of temporal events. Reality is obtrusive, it is often experienced as a form of resistance in contrast to ideality.

Modalities of being
The modalities of being are divided into the absolute modalities (actuality and non-actuality) and the relative modalities (possibility, impossibility and necessity). The relative modalities are relative in the sense that they depend on the absolute modalities: something is possible, impossible or necessary because something else is actual. Hartmann analyzes modality in the real sphere in terms of necessary conditions. An entity becomes actual if all its necessary conditions obtain. If all these factors obtain, it is necessary that the entity exists. But as long as one of its factors is missing, it can't become actual, it is impossible. This has the consequence that all positive and all the negative modalities fall together: whatever is possible is both actual and necessary, whatever is not necessary is both non-actual and impossible. This is true also in the ideal sphere, where possibility is given by being free from contradictions.

Levels of reality
In Hartmann's ontological theory, the levels of reality are: (1) the inorganic level (German: anorganische Schicht), (2) the organic level (organische Schicht), (3) the psychical/emotional level (seelische Schicht) and (4) the intellectual/cultural level (geistige Schicht). In The Structure of the Real World (Der Aufbau der realen Welt), Hartmann postulates four laws that apply to the levels of reality.

 * 1) The law of recurrence: Lower categories recur in the higher levels as a subaspect of higher categories, but never vice versa.
 * 2) The law of modification: The categorial elements modify in their recurrence in the higher levels (they are shaped by the characteristics of the higher levels).
 * 3) The law of the novum: The higher category is composed of a diversity of lower elements, but it is a specific novum that is not included in the lower levels.
 * 4) The law of distance between levels: Since the different levels do not develop continuously but in leaps, they can be clearly distinguished.

Ethical theory
The central concept of Hartmann's ethical theory is that of a value. Hartmann's 1926 book, Ethik, elaborates a material ethics of value according to which moral knowledge is achieved through phenomenological investigation into our experiences of values. Moral phenomena are understood by Hartmann to be experiences of a realm of being which is distinct from that of material things, namely, the realm of values. The values inhabiting this realm are unchanging, super-temporal, and super-historical, though human consciousness of them shifts in focus over time. Borrowing a style of phrase from Kant, Hartmann characterizes values as conditions of the possibility of goods; in other words, values are what make it possible for situations in the world to be good. Our knowledge of the goodness (or badness) of situations is derived from our emotional experiences of them, experiences which are made possible by an a priori capacity for the appreciation of value. For Hartmann, this means that our awareness of the value of a state of affairs is not arrived at through a process of reasoning, but rather, by way of an experience of feeling, which he calls valuational consciousness. If, then, ethics is the study of what one ought to do, or what states of affairs one ought to bring about, such studies, according to Hartmann, must be carried out by paying close attention to our emotional capacities to discern what is valuable in the world. As such, Hartmann's conception of proper moral philosophy contrasts with rationalist and formalist theories, such as Kant's, according to which ethical knowledge is derived from purely rational principles.

Works in German

 * Books
 * 1909, Des Proklus Diadochus philosophische Anfangsgründe der Mathematik, Töpelmann, Gießen.
 * 1909, Platos Logik des Seins, Töpelmann, Gießen.
 * 1912, Philosophische Grundfragen der Biologie, Vandenhoeck & Ruprecht, Göttingen.
 * 1921, Grundzüge einer Metaphysik der Erkenntnis, Vereinigung wissenschaftlichen. Verleger, Berlin.
 * 1923, Die Philosophie des deutschen Idealismus 1: Fichte, Schelling und die Romantik, de Gruyter, Berlin.
 * 1926, Ethik, de Gruyter, Berlin-Leipzig.
 * 1929, Die Philosophie des deutschen Idealismus 2: Hegel, de Gruyter, Berlin.
 * 1931, Zum Problem der Realitätsgegebenheit, Pan-Verlagsgesellschaft, Berlin.
 * 1933, Das Problem des geistigen Seins. Untersuchungen zur Grundlegung der Geschichtsphilosophie und der Geisteswissenschaften, de Gruyter, Berlin-Leipzig.
 * 1935, Ontologie, (4 Volumes) I: Zur Grundlegung der Ontologie, de Gruyter, Berlin-Leipzig.
 * 1938, II: Möglichkeit und Wirklichkeit, de Gruyter, Berlin.
 * 1940, III: Der Aufbau der realen Welt: Grundriß d. allg. Kategorienlehre , de Gruyter, Berlin.
 * 1942, Systematische Philosophie, Kohlhammer Verlag, Stuttgart & Berlin.
 * 1943, Neue Wege der Ontologie, Kohlhammer Verlag, Stuttgart.
 * 1949, Einführung in die Philosophie, Luise Hanckel Verlag, Hannover.
 * 1950, IV: Philosophie der Natur : Abriss der speziellen Kategorienlehre, de Gruyter, Berlin.
 * 1951, Teleologisches Denken, de Gruyter, Berlin.
 * 1953, Asthetik, de Gruyter, Berlin.
 * 1954, Philosophische Gespräche, Vandenhoeck & Ruprecht, Göttingen.
 * 1955, Der philosophische Gedanke und seine Geschichte, Zeitlichkeit und Substantialität, Sinngebung und Sinnerfüllung, de Gruyter, Berlin.
 * 1955, Kleinere Schriften ; *Bd. 1* Abhandlungen zur systematischen Philosophie, de Gruyter, Berlin.
 * 1957, Kleinere Schriften ; *Bd. 2* Abhandlungen zur Philosophie-Geschichte, de Gruyter, Berlin.
 * 1958, Kleinere Schriften ; *Bd. 3* Vom Neukantianismus zur Ontologie, de Gruyter, Berlin.

 * Articles
 * 1924, Diesseits von Idealismus und Realismus : Ein Beitrag zur Scheidg d. Geschichtl. u. Übergeschichtl. in d. Kantischen Philosophie  in: Sonderdrucke der Kantischen Studien, Pan Verlag R. Heise Berlin, pp. 160–206.
 * 1926, Aristoteles und Hegel, Beitrage zur Philosophie des Deutschen Idealismus, 3 (1923), pp. 1–36.
 * 1927, "Über die Stellung der ästhetischen Werte im Reich der Werte überhaupt", in Proceedings of the Sixth International Congress of Philosophy, Edgar Sheffield Brightman (ed.), New York: Longmans, Green, and Co, pp. 428–436.
 * 1933, Systematische Selbstdarstellung in: Deutsche systematische Philosophie nach ihren Gestaltern, Ebda, Berlin : Junker & Dünnhaupt, pp. 283–340.
 * 1935, Das Problem des Apriorismus in der Platonischen Philosophie in: Sitzungsberichte d. Preuss. Akad. d. Wiss. Phil.-hist. Kl. 1935, 15, de Gruyter, Berlin.
 * 1936, Der philosophische Gedanke und seine Geschichte, in: Abhandlungen d. Preuss. Akad. d. Wissenschaften. Phil.-hist. Kl. 1936, Nr 5, de Gruyter, Berlin.
 * 1937, Der megarische und der Aristotelische Möglichkeitsbegriff : Ein Beitr. zur Geschichte d. ontolog. Modalitätsproblems, in; Sitzungsberichte d. Preuss. Akad. d. Wiss. Phil.-hist. Kl. 1937, 10, de Gruyter, Berlin.
 * 1938, Heinrich Maiers Beitrag zum Problem der Kategorien, in: Sitzungsberichte d. Preuss. Akad. d. Wiss. Phil.-hist. Kl. 1938, de Gruyter, Berlin.
 * 1939, Aristoteles und das Problem des Begriffs, in: Abhandlungen der Preussischen Akademie der Wissenschaften : Philosophisch-historische Klasse ; Jg. 1939, Nr 5, de Gruyter, Berlin.
 * 1941, “Zur Lehre vom Eidos bei Platon und Aristoteles”, in: Abhandlungen d. Preuss. Akad. d. Wiss. Phil.-hist. Kl. Jg. 1941, Nr 8, de Gruyter, Berlin.
 * 1942, Neue Wege der Ontologie, in: Systematische Philosophie, N. Hartmann, editor, Stuttgart.
 * 1943, Die Anfänge des Schichtungsgedankens in der alten Philosophie, in: Abhandlungen der Preußischen Akademie der Wissenschaften : Philosophisch-historische Klasse ; Jg. 1943, Nr 3, de Gruyter, Berlin.
 * 1946, Leibniz als Metaphysiker, de Gruyter, Berlin.

Translations in English

 * Nicolai Hartmann, Ethics, London: George Allen & Unwin 1932. Reprinted with a new introduction by Andreas A. M. Kinneging – New Brunswick, Transaction Publishers, 2002–2004 in three volumes: I. Moral phenomena (2002); II. Moral values (2004); III. Moral freedom (2004).
 * Nicolai Hartmann, "German Philosophy in the Last Ten Years", translated by John Ladd, Mind: A Quarterly Review of Psychology and Philosophy, vol. 58, no. 232, 1949, pp. 413–433.
 * Nicolai Hartmann, New Ways of Ontology, Westport: Greenwood Press, 1952 (Reprinted with a new introduction by P. Cicovacki, Transaction Publishers, 2012).
 * Nicolai Hartmann, "How Is Critical Ontology Possible? Toward the Foundation of the General Theory of the Categories, Part One", translated from "Wie ist kritische Ontologie überhaupt möglich?" (1924) by Keith R. Peterson, Axiomathes, vol. 22, 2012, pp. 315–354.
 * Nicolai Hartmann, Possibility and Actuality. Berlin: Walter de Gruyter, 2013 (Translation by Alex Scott and Stephanie Adair of Möglichkeit und Wirklichkeit, 1938).
 * Nicolai Hartmann, Aesthetics. Berlin: Walter de Gruyter, 2014 (Translation by Eugene Kelly of Ästhetik, 1953).
 * Nicolai Hartmann, "The Megarian and the Aristotelian Concept of Possibility: A Contribution to the History of the Ontological Problem of Modality". Axiomathes, 2017 (Translation by Frederic Tremblay and Keith R. Peterson of "Der Megarische und der Aristotelische Möglichkeitsbegriff: ein Beitrag zur Geschichte des ontologischen Modalitätsproblems", 1937).
 * Nicolai Hartmann, "Max Scheler", translated by Frederic Tremblay, in Nicolai Hartmanns Neue Ontologie und die Philosophische Anthropologie: Menschliches Leben in Natur und Geist, edited by Moritz Kalckreuth, Gregor Schmieg, Friedrich Hausen, Berlin: Walter de Gruyter, 2019, pp. 263–272.
 * Nicolai Hartmann, Ontology: Laying the Foundations, Translation and Introduction by Keith R. Peterson, Berlin: De Gruyter, 2019.

title: Nicolai Hartmann


text:
List of ColecoVision games

This is a list of games for the ColecoVision video game console. In total, the following games are known to exist:
 * U.S. releases
 * 1 U.S. very limited release
 * foreign/Canadian releases
 * TeleGames exclusive releases
 * 22 prototype and unreleased games

See Lists of video games for related lists.

U.S.
The following  games were released on the U.S. market:

U.S. limited release
The following game was a very limited releases inside the U.S.:

Non-US
The following games were exclusively released in non-US markets:

Dina / Telegames
Dina is a clone of both the ColecoVision and the Sega SG-1000 consoles, with one cartridge slot for each platform, and came bundled with the game Meteoric Shower, which was built into the system. It was later sold in the United States by Telegames as the Telegames Personal Arcade.

The following games were in the ColecoVision format:

Unreleased prototypes

 * Dig Dug (Atarisoft)

title: List of ColecoVision games


text:
Gare de l'Est

The Gare de l'Est (English: "Station of the East" or "East station"), officially Paris Est, is one of the seven large mainline railway station termini in Paris, France. It is located in the 10th arrondissement, not far southeast from the Gare du Nord, facing the Boulevard de Strasbourg, part of the north–south axis of Paris created by Georges-Eugène Haussmann.

Opened in 1849, it is currently the fifth-busiest of the six main railway stations in Paris before the Gare d'Austerlitz. The Gare de l'Est is the western terminus of the Paris–Strasbourg railway and Paris–Mulhouse railway which then proceeds to Basel, Switzerland.

History

The Gare de l'Est was opened in 1849 by the Compagnie du Chemin de Fer de Paris à Strasbourg (Paris–Strasbourg Railway Company) under the name "Strasbourg platform" (Embarcadère de Strasbourg); an official inauguration with President Louis Napoléon Bonaparte took place the next year. The platform corresponds today with the hall for main-line trains. Designed by architect François Duquesnay, it was renamed the "Gare de l'Est" in 1854, after the expansion of service to Mulhouse.

Renovations followed in 1885 and 1900, as part of Haussmann's renovation of Paris. In 1931, it was doubled in size, with the new part of the station built symmetrically with the old part. This transformation changed the surrounding neighbourhood significantly. At the top of the west facade of the Gare de l'Est is a statue by the sculptor Philippe Joseph Henri Lemaire, representing the city of Strasbourg, while the east end of the station is crowned by a statue personifying Verdun, by Varenne. These two cities are important destinations serviced by Gare de l'Est. On 4 October 1883, the Gare de l'Est saw the first departure of the Orient Express for Istanbul.

The Gare de l'Est is the terminus of a strategic railway network extending towards the eastern part of France, and it saw large mobilizations of French troops, most notably in 1914, at the beginning of World War I. In the main-line train hall, a monumental painting by Albert Herter, Le Départ des poilus, août 1914 dating from 1926, illustrates the departure of these soldiers for the Western front. The SNCF started LGV Est Européenne services from the Gare de l'Est on 10 June 2007, with TGV and Intercity-Express (ICE) services to Northeastern France, Luxembourg, Southern Germany and Switzerland. Trains are initially planned to run at 320 km/h (198 mph), with the potential to run at 350 km/h (217 mph), cutting travel times by up to 2 hours.

Train services
The following services currently call at Paris-Est:

 * EuroNight Paris Est – Strasbourg – Berlin – Warsaw – Brest – Minsk – Moscow
 * High speed services (TGV inOui ) Paris Est – Reims
 * High speed services (TGV inOui ) Paris Est – Reims – Charleville-Mézières – Sedan
 * High speed services TGV Paris Est – Champagne Adrennes TGV – Chalons-en-Champagne – Bar-le-Duc
 * High speed services TGV Paris Est – (Champagne Ardennes TGV/Meuse TGV) – Nancy
 * High speed services TGV Paris Est – Nancy – Epinal – Remiremont
 * High speed services TGV Paris Est – Nancy – Saint-Dié-des-Vosges
 * High speed services TGV Paris Est – Nancy – Strasbourg
 * High speed services TGV Paris Est – (Meuse TGV) – Metz
 * High speed services TGV Paris Est – Metz – Thionville – Luxembourg
 * High speed services TGV/ICE Paris Est – Saarbrücken – Kaiserslautern – Mannheim – Frankfurt
 * High speed services TGV Paris Est – (Saverne) – Strasbourg
 * High speed services TGV Paris Est – Strasbourg – Colmar
 * High speed services TGV/ICE Paris Est – Strasbourg – Karlsruhe – Stuttgart
 * High speed services TGV/ICE Paris Est – Strasbourg – Karlsruhe – Stuttgart – Ulm – Augsburg – Munich
 * Regional services TER Grand Est (C2) Paris Est – Chateau-Thierry – Épernay – Chalons-en-Champagne – St Dizier
 * Regional services Transilien Paris Est – Meaux – Chateau Thierry
 * Regional services Transilien Paris Est – Meaux – La Ferte-Milon
 * Regional services Transilien Paris Est – Chelles Gournay – Meaux
 * Regional services Transilien Paris Est – Tournan – Coulommiers
 * Regional services Transilien Paris Est – Longueville – Provins

title: Gare de l'Est


text:
List of Intellivision games

This is a list of cartridges and cassettes for the Intellivision game system. Some cartridges were branded as both Mattel Electronics and Sears Tele-Games, and later republished by INTV Corp. as Intellivision Inc. Between 1979 and 1989, a total of 132 titles were released:
 * 118 cartridges plus one compilation cartridge for the Master Component
 * 6 cartridges for the ECS Computer Adapter
 * 7 cassettes and 1 cartridge for the Keyboard Component

The main reference for this is the Game Catalog of IntellivisionLives.com. Some games were also published under different names when they were re-released as Intellivision Lives!.

Table key
All early games published by Mattel Electronics were categorized by "Network". Each network had its own color that was used for the game box. The network concept was abandoned in late 1982.

Master component releases
Cartridges released during the production life of the Intellivision from 1979 to 1990. Intellivoice cartridges are included here. Although designed to be played with speech, the Intellivoice cartridges do run without the Intellivoice peripheral.

Entertainment Computer System releases
With one exception the following cartridges require the ECS Computer Adapter and either the Computer Keyboard or Music Synthesizer peripherals.

Keyboard component releases
Keyboard Component cassettes had limited availability through direct mail or select markets. Only 4000 Keyboard Components were manufactured.

Unreleased
A list of Intellivision games that are playable but not released. Keyboard Component software on cassette tape are also included. Technical demos, store demos, and test cartridges are not included. Air Strike is one example that can be considered unfinished and is included in this list because the found prototype is playable. Hypnotic Lights is excluded because it is mostly a technical demo. Grid Shock is excluded due to lack of game play. Some were not released due to marketing decisions, others were due to Mattel Electronics shutting down in January 1984. Unless otherwise noted the reference source is the list of Unreleased Intellivision Games at IntellivisionLives.com.

In a 2014 interview, APh programmer Tom Loughry explains that in 1982 he and another APh programmer started a third Advanced Dungeons & Dragons game which was abandoned when he left the company. He also worked on a Keyboard Component cassette game Super Football whose completion status is unknown. In a 2015 interview with Russ Haft, manager of the Intellivision programming group at Atari, it is explained that in addition to the four games released versions of Joust, Jungle Hunt, Pole Position, and Missile Command were completed or close to completion. Missile Command would have been dropped because of poor playability. A June 1983 press release from CBS Electronics announces Wizard of War and Gorf to be released in July and Blueprint, Solar Fox, and Omega Race cartridges for August. This suggests Wizard of War and Gorf were completed and programming on the others were at least started. Other announced games such as Imagic Wing War and Moonsweeper have little information about their status.

Homebrew
Games created by Intellivision fans and hobbyists.

Related pages

 * Lists of video games

title: List of Intellivision games


text:
Bowl (disambiguation)

A bowl is a common vessel used to serve food.

Bowl(s) or The Bowl may also refer to:

 * Bowl (smoking), in cannabis culture
 * a dish served in a bowl, such as a Buddha bowl
 * Bowl, part of a letter in typeface anatomy
 * Bowl game, in American football
 * Bowls, an outdoor bowling sport in the UK
 * Bowls (photograph), a 1916 photograph by Paul Strand
 * The Bowl (Cherokee chief) (died 1839), a leader of the Chickamauga Cherokee
 * The Bowl (Douglas), a stadium in Douglas, Isle of Man, UK
 * "The Bowl", a short story by F. Scott Fitzgerald, included in The Short Stories of F. Scott Fitzgerald
 * Beatrice Wind Farm, or Beatrice Offshore Windfarm Ltd., on the northeast coast of Scotland

title: Bowl (disambiguation)


text:
Chiune Sugihara

Chiune Sugihara (杉原 千畝) was a Japanese diplomat who served as vice-consul for the Japanese Empire in Kaunas, Lithuania. During the Second World War, Sugihara helped thousands of Jews flee Europe by issuing transit visas to them so that they could travel through Japanese territory, risking his career and the lives of his family. The fleeing Jews were refugees from German-occupied Western Poland and Soviet-occupied Eastern Poland, as well as residents of Lithuania.

In 1985, the State of Israel honored Sugihara as one of the Righteous Among the Nations for his actions. He is the only Japanese national to have been so honored.

In Lithuania, 2020 was "The Year of Chiune Sugihara". It has been estimated as many as 100,000 people alive today are the descendants of the recipients of Sugihara visas.

Early life and education
Chiune Sugihara was born on 1 January 1900 (Meiji 33), in Mino, Gifu prefecture, to a middle-class father, Yoshimi Sugihara (杉原好水), and an upper-middle class mother, Yatsu Sugihara (杉原やつ). When he was born, his father worked at a tax office in Kozuchi-town and his family lived in a borrowed temple, with the Buddhist temple Kyōsen-ji (教泉寺) where he was born nearby. He was the second son among five boys and one girl. His father and family moved into the tax office within the branch of the Nagoya Tax Administration Office one after another. In 1903 his family moved to Asahi Village in Niu-gun, Fukui Prefecture. In 1904 they moved to Yokkaichi, Mie Prefecture. On 25 October 1905, they moved to Nakatsu Town, Ena-gun, Gifu Prefecture. In 1906 (Meiji 39) on 2 April, Chiune entered Nakatsu Town Municipal Elementary School (now Nakatsugawa City Minami Elementary School in Gifu Prefecture). On 31 March 1907, he transferred to Kuwana Municipal Kuwana Elementary School in Mie Prefecture (currently Kuwana Municipal Nissin Elementary School). In December of that same year, he transferred to Nagoya Municipal Furuwatari Elementary School (now Nagoya Municipal Heiwa Elementary School). In 1912, he graduated with top honors from Furuwatari Elementary School and entered Aichi prefectural 5th secondary school (now Zuiryo high school), a combined junior and senior high school. His father wanted him to become a physician, but Chiune deliberately failed the entrance exam by writing only his name on the exam papers. Instead, he entered Waseda University in 1918 (Taishō 7) and majored in English language. At that time, he entered Yuai Gakusha, the Christian fraternity that had been founded by Baptist pastor Harry Baxter Benninghoff, to improve his English.

In 1919, he passed the Foreign Ministry Scholarship exam. From 1920 to 1922, Sugihara served in the Imperial Japanese Army as a second lieutenant with the 79th Infantry Regiment, stationed in Korea, then part of the Empire of Japan. He resigned his commission in November 1922 and took the Foreign Ministry's language qualifying exams the following year, passing the Russian exam with distinction. The Japanese Foreign Ministry recruited him and assigned him to Harbin, Manchuria, China, where he also studied the Russian and German languages and later became an expert on Russian affairs.

Manchurian Foreign Office
When Sugihara served in the Manchukuo (Manchurian) Foreign Office, he took part in the negotiations with the Soviet Union concerning the Northern Manchurian Railway.

During his time in Harbin, Sugihara married Klaudia Semionovna Apollonova and converted to Christianity (Russian Orthodox Church), using the baptismal name Sergei Pavlovich.

In 1934, Sugihara quit his post as Deputy Foreign Minister in Manchukuo in protest over Japanese mistreatment of the local Chinese.

Sugihara and his wife divorced in 1935, before he returned to Japan, where he married Yukiko (1913–2008, ). After the marriage; they had four sons - Hiroki, Chiaki, Haruki, and Nobuki. As of 2021, Nobuki is the only surviving son and represents the Sugihara family.

Chiune Sugihara also served in the Information Department of the Ministry of Foreign Affairs and as a translator for the Japanese delegation in Helsinki, Finland.

Lithuania

In 1939, Sugihara became a vice-consul of the Japanese Consulate in Kaunas, the temporary capital of Lithuania. His duties included reporting on Soviet and German troop movements, and to find out if Germany planned an attack on the Soviets and, if so, to report the details of this attack to his superiors in Berlin and Tokyo.

Sugihara had cooperated with Polish intelligence as part of a bigger Japanese–Polish cooperative plan.

In Lithuania, Sugihara started using the Sino-Japanese reading "Sempo" for his given name, since it was easier to pronounce than "Chiune".

Jewish refugees
As the Soviet Union occupied sovereign Lithuania in 1940, many Jewish refugees from Poland (Polish Jews) as well as Lithuanian Jews tried to acquire exit visas. Without the visas, it was dangerous to travel, yet it was impossible to find countries willing to issue them. Hundreds of refugees came to the Japanese consulate in Kaunas, trying to get a visa to Japan. At the time, on the brink of the war, Lithuanian Jews made up one third of Lithuania's urban population and half of the residents of every town. In the period between 16 July and 3 August 1940, the Dutch Honorary Consul Jan Zwartendijk provided over 2,200 Jews with official third destination passes to Curaçao, a Dutch colony in the Caribbean that required no entry visa, or to Surinam.

European Jewish refugees began to arrive in Japan in July 1940 and departed by September 1941. An overview during this period is described in the Annual Reports of 1940 and 1941 by the American Jewish Joint Distribution Committee (JDC).

In June 1940, Italy entered into the war and the Mediterranean route was closed. The Committee in Greater Germany, forced to seek new outlets for emigration, arranged for the transportation of Jews from Germany across Europe and Asia (via the Trans-Siberian Railway) to Vladivostok, thence to Japan. From Japan the refugees were to embark for destinations in the Western Hemisphere.

On 31 December 1940, the Soviet Union declared that all persons residing in Lithuania as of 1 September 1940, had the right to apply for Soviet citizenship. While the great bulk of Polish refugees in Lithuania opted for Soviet citizenship, there was a group of 4,000–5,000 persons for whom the promise of citizenship offered little opportunity. These were principally rabbis, yeshiva students, members of the intellectual classes and leaders of various Jewish communal and labor organizations. Most of them immediately applied for exit permits from Lithuania. Although during the early weeks of 1941 exit permits and Japanese transit visas were readily granted, the problem was how to find money for transportation costs for those people whose very existences were jeopardized if they remained in Lithuania. The JDC, in collaboration with a number of other American Jewish groups, contributed toward the funds required for the Trans-Siberian trip to Japan of 1,700 persons.

In July 1940, Jewish refugees from Germany and other countries began arriving in Japan at Tsuruga, Shimonoseki and Kobe. Japanese embassies and consulates except Kaunas issued 3,448 Japanese transit visas from January 1940 to March 1941. Most of the recipients held valid end-visas and immediately departed Japan. Starting in October 1940, Polish refugees from Lithuania began to land on Tsuruga. Their number increased sharply from January 1941 onwards. "By the end of March there were close to 2,000 in the country, mostly in Kobe. More than half of these refugees did not hold valid end-visas and were unable to proceed further than Japan." They were forced to stay for a long time to find immigration countries. The number of Jewish refugees who came to Japan, as seen in Table 1, has been documented as 4,500, 5,000 or 6,000. The 552 persons noted in the second row of the table do not match the number of departing persons edited by Jewcom. The Siberian railway had been closed and no evidence supporting this figure is found in JDC annual reports or MOFA documents. For the 200 persons described in Note 1 of Table 1, there is a document in the Archives of MOFA that the Japanese consulate of Vladivostok transferred about 50 Jewish refugees who had been stranded in Vladivostok to Shanghai with Soviet Union cargo on 26 April 1941.

Sugihara's visas
At the time, the Japanese government required that visas be issued only to those who had gone through appropriate immigration procedures and had enough funds. Most of the refugees did not fulfill these criteria. Sugihara dutifully contacted the Japanese Foreign Ministry three times for instructions. Each time, the Ministry responded that anybody granted a visa should have a visa to a third destination to exit Japan, with no exceptions.

Being aware that applicants were in danger if they stayed behind, Sugihara decided to ignore his orders and, from 18 July to 28 August 1940, issued ten-day visas to Jews for transit through Japan. Given his inferior post and the culture of the Japanese Foreign Service bureaucracy, this was an unusual act of disobedience. He spoke to Soviet officials who agreed to let the Jews travel through the country via the Trans-Siberian Railway at five times the standard ticket price.

Sugihara continued to hand-write visas, reportedly spending 18 to 20 hours a day on them, producing a normal month's worth of visas each day, until 4 September, when he had to leave his post before the consulate was closed. By that time, he had granted thousands of visas to Jews, many of whom were heads of households and thus permitted to take their families with them. It is claimed that before he left, he handed the official consulate stamp to a refugee so that more visas could be forged. His son, Nobuki Sugihara, adamantly insisted in an interview with Ann Curry that his father never gave the stamp to anyone. According to witnesses, he was still writing visas while in transit from his hotel and after boarding the train at Kaunas railway station, throwing visas into the crowd of desperate refugees out of the train's window even as the train pulled out.

In final desperation, blank sheets of paper with only the consulate seal and his signature (that could be later written over into a visa) were hurriedly prepared and flung out from the train. As he prepared to depart, he said, "Please forgive me. I cannot write anymore. I wish you the best." When he bowed deeply to the people before him, someone exclaimed, "Sugihara. We'll never forget you. I'll surely see you again!"

Sugihara himself wondered about official reaction to the thousands of visas he issued. Many years later, he recalled, "No one ever said anything about it. I remember thinking that they probably didn't realize how many I actually issued."

Numbers saved
On the number of refugees passing through Japan who held Japanese transit visas for Curaçao issued by Sugihara, the so-called "Sugihara visa", there are two documents stating numbers of 2,200 and 6,000. The 6,000 persons as stated in Visas for Life is likely hearsay.

K. Watanabe argued that there could be 6,000, arguing that use by three family members per visa is reasonable, that there were newspaper articles reporting the 6,000 figure, and that most of the refugees landing on Tsuruga were now admitted with a Sugihara visa. On 29 September 1983, Fuji Television aired a documentary "One visa that decided their fate - the Japanese who saved 4,500 Jews."

In 1985, when Chiune Sugihara received the Righteous among the Nations award, some Japanese newspapers reported that he saved 6,000 people and others 4,500. The Japan Times, dated 19 January 1985, had the headline "Japanese Man honored for saving 6,000 Jews", and reported "Sugihara defied orders from Tokyo and issued transit visas to nearly 6,000 Jews". US newspapers referred to Sugihara as "a diplomat who defied his government's orders and issued transit visas for 6,000 Jews".

Table 2 shows the number of refugees who had stayed at Kobe in 1941 based on Archives of MOFA. Refugees classified as "No visa" in the table are presumed to have held fakes of Japanese transit visas issued by Sugihara. The Soviets wanted to purge Polish refugees who had been stranded in Soviet territory with Japanese transit visas as soon as possible, and so permitted them to get on the train to Vladivostok with or without a destination visa. The Japanese government was forced to admit them. On 8 April 1941, of the 1,400 Polish Jews staying at Kobe, about 1,300 were "for Curaçao" or "No visa".

The Polish ambassador in Tokyo, Tadeusz Romer, remembered, "They (Polish refugees) only had fictitious Dutch visas for the island of Curaçao and Japanese transit visas." According to the refugee name list surveyed by Fukui Prefecture, of the 306 persons who landed at Tsuruga Port in October 1940, there were 203 Poles. Their destinations were US 89, Palestine 46, Curaçao 24, and others. It is estimated that about 80% of them were on the Sugihara visa list. The documents of the United States Holocaust Memorial Museum and "Refugee and Survivor" do not mention the number of people saved by a "Sugihara visa".

More than half of the refugees who entered with invalid visas, including a "Sugihara visa", obtained valid visas with the help of JDC, HIAS, the Embassy of Poland, and the Japanese government, and embarked for host countries. In August–September 1941, Japanese authorities transferred about 850 refugees stranded in Japan to Shanghai before Japan and the United States began war. According to Emigration Table by Jewcom, the number of Polish refugees leaving Japan for various destinations was Shanghai 860, US 532, Canada 186, Palestine 186, Australia 81, South Africa 59, and others 207, in total 2,111.

The total number of Jews saved by Sugihara is in dispute, with estimates around 6,000; family visas—which allowed several people to travel on one visa—were also issued, which would account for the much higher figure. The Simon Wiesenthal Center has estimated that Chiune Sugihara issued transit visas for about 6,000 Jews and that around 40,000 descendants of the Jewish refugees are alive today because of his actions. Polish intelligence produced some false visas. Sugihara's widow and eldest son estimate that he saved 10,000 Jews from certain death, whereas Boston University professor and author Hillel Levine also estimates that he helped "as many as 10,000 people", but that far fewer people ultimately survived. Some Jews who received Sugihara's visas did not leave Lithuania in time, were captured by the Germans after Germany invaded the Soviet Union on 22 June 1941, and perished in the Holocaust.

The Diplomatic Record Office of the Ministry of Foreign Affairs has opened to the public two documents concerning Sugihara's file: the first aforementioned document is a 5 February 1941 diplomatic note from Chiune Sugihara to Japan's then Foreign Minister Yōsuke Matsuoka in which Sugihara stated he issued 1,500 out of 2,139 transit visas to Jews and Poles; however, since most of the 2,139 people were not Jewish, this would imply that most of the visas were given to Polish Jews instead. Levine then notes that another document from the same foreign office file "indicates an additional 3,448 visas were issued in Kaunas for a total of 5,580 visas" which were likely given to Jews desperate to flee Lithuania for safety in Japan or Japanese occupied-China.

Many refugees used their visas to travel across the Soviet Union to Vladivostok and then by boat to Kobe, Japan, where there was a Jewish community. Romer, the Polish ambassador in Tokyo, organized help for them. From August 1940 to November 1941, he had managed to get transit visas in Japan, asylum visas to Canada, Australia, New Zealand, and Burma, immigration certificates to British Mandatory Palestine, and immigrant visas to the United States and some Latin American countries for more than two thousand Polish-Lithuanian Jewish refugees, who arrived in Kobe, Japan, and the Shanghai Ghetto, China.

The remaining number of Sugihara survivors stayed in Japan until they were deported to Japanese-held Shanghai, where there was already a large Jewish community that had existed as early as the mid-1930s. Some took the route through Korea directly to Shanghai without passing through Japan. A group of thirty people, all possessing a visa of "Jakub Goldberg", were shuttled back and forth on the open sea for several weeks before finally being allowed to pass through Tsuruga. Most of the around 20,000 Jews survived the Holocaust in the Shanghai ghetto until the Japanese surrender in 1945, three to four months following the collapse of the Third Reich itself.

Imprisonment, release
Sugihara was reassigned to Königsberg, East Prussia before serving as a Consul General in Prague, in the German-occupied Protectorate of Bohemia and Moravia, from March 1941 to late 1942 and in the legation in Bucharest, Romania from 1942 to 1944. He was promoted to the rank of third secretary in 1943, and was decorated with the Order of the Sacred Treasure, 5th Class, in 1944. When Soviet troops entered Romania, they imprisoned Sugihara and his family in a POW camp for eighteen months. They were released in 1946 and returned to Japan through the Soviet Union via the Trans-Siberian Railway and Nakhodka port. In 1947, the Japanese foreign office asked him to resign, due to downsizing. Some sources, including his wife Yukiko Sugihara, have said that the Foreign Ministry told Sugihara he was dismissed because of "that incident" in Lithuania.

Later life
Sugihara settled in Fujisawa in Kanagawa prefecture with his wife and three sons. To support his family he took a series of menial jobs, at one point selling light bulbs door to door. He suffered a personal tragedy in 1947 when his youngest son, Haruki, died at the age of seven, shortly after their return to Japan. In 1949 they had one more son, Nobuki, who is the last son alive representing the Chiune Sugihara Family, residing in Belgium. Chiune Sugihara later began to work for an export company as general manager of a U.S. Military Post Exchange. Utilizing his command of the Russian language, Sugihara went on to work and live a low-key existence in the Soviet Union for sixteen years, while his family stayed in Japan. In 1968, Yehoshua Nishri, an economic attaché to the Israeli Embassy in Tokyo and one of the Sugihara beneficiaries, finally located and contacted him. Nishri had been a Polish teen in the 1940s. The next year Sugihara visited Israel and was greeted by the Israeli government. Sugihara beneficiaries began to lobby for his recognition by Yad Vashem. In 1984, Yad Vashem recognised him as Righteous Among the Nations. Sugihara was too ill to travel to Israel, so his wife and youngest son Nobuki accepted the honor on his behalf.

In 1985, 45 years after the Soviet invasion of Lithuania, he was asked his reasons for issuing visas to the Jews. Sugihara explained that the refugees were human beings, and that they simply needed help.

"You want to know about my motivation, don't you? Well. It is the kind of sentiments anyone would have when he actually sees refugees face to face, begging with tears in their eyes. He just cannot help but sympathize with them. Among the refugees were the elderly and women. They were so desperate that they went so far as to kiss my shoes. Yes, I actually witnessed such scenes with my own eyes. Also, I felt at that time, that the Japanese government did not have any uniform opinion in Tokyo. Some Japanese military leaders were just scared because of the pressure from the Nazis; while other officials in the Home Ministry were simply ambivalent.

People in Tokyo were not united. I felt it silly to deal with them. So, I made up my mind not to wait for their reply. I knew that somebody would surely complain about me in the future. But, I myself thought this would be the right thing to do. There is nothing wrong in saving many people's lives... The spirit of humanity, philanthropy... neighborly friendship... with this spirit, I ventured to do what I did, confronting this most difficult situation – and because of this reason, I went ahead with redoubled courage."

When asked by Moshe Zupnik, who received one of the visas from Sugihara in 1940, why he risked his career to save other people, he said simply: "I do it just because I have pity on the people. They want to get out so I let them have the visas."

Chiune Sugihara died at a hospital in Kamakura, on 31 July 1986. Despite the publicity given him in Israel and other nations, he had remained virtually unknown in his home country. Only when a large Jewish delegation from around the world, including the Israeli ambassador to Japan, attended his funeral, did his neighbours find out what he had done. His subsequent considerable posthumous acclaim contrasts with the obscurity in which he lived following the loss of his diplomatic career.

Honor restored
His death spotlighted his humanitarian acts during World War II and created the opportunity to revise his reputation as a diplomat in his own country. In 1991 Muneo Suzuki, Parliamentary Vice-President of Foreign Affairs, apologized to Chiune's family for the long-time unfair treatment by the Ministry of Foreign Affairs. Official honor restoration by Japanese Government was made on 10 October 2000, when Foreign Minister Yōhei Kōno set the award plaque and gave a commendation speech at the ceremony for Sugihara at the Diplomatic Archives of the Ministry of Foreign Affairs of Japan.

Family

 * Yukiko Sugihara (1913–2008) – wife. Poet and author of Visas for 6,000 Lives. She was the eldest daughter of a high school principal in Kagawa Prefecture, and the granddaughter of a Buddhist priest in Iwate Prefecture. She was also well versed in German, and a member of Kanagawa Prefecture Poetry Committee and Selection Committee for Asahi Shimbun's Kadan poetry section. She was the author of Poetry Anthology: White Nights and other works. She also converted to Russian Orthodoxy upon her marriage to Sugihara. Died on 8 October 2008.
 * Hiroki Sugihara (1936–2002) – eldest son. Studied in California upon graduating from Shonan High School in Kanagawa Prefecture in Japan. Translated his mother's book Visas for Life into English.
 * Chiaki Sugihara (1938–2010) – second son. Born in Helsinki. Studied in California.
 * Haruki Sugihara (1940–12 November 1947) – third son. He was born in Kaunas. Died in Japan aged between six and seven of leukemia.
 * Nobuki Sugihara (1948–) – fourth son. Attended Hebrew University in Israel in 1968 at the invitation of the Israeli Foreign Ministry and the Jewish Fund. Represents the Sugihara family as the only surviving son of Chiune. Since his attendance at the award ceremony of the Sugihara Righteous Forest in the outskirt of Jerusalem on behalf of Chiune in 1985, Nobuki has been actively attending Chiune-related events around the world as the family's spokesperson. Nobuki also heads NPO Sugihara, registered in Belgium, in order to promote peace in the Middle East.
 * Grandchildren: Chiune Sugihara had 9 grandchildren (8 still alive) and 9 great-grandchildren.

Legacy and honors
Sugihara Street in Vilnius, Lithuania, Chiune (Sempo) Sugihara Street in Jaffa, Israel, and the asteroid 25893 Sugihara are named after him.

In 1992, the town of Yaotsu opened the Park of Humanity, on a hill overlooking the town. In 2000, the Chiune Sugihara Memorial Hall was opened to the public. Since its establishment, more than 600,000 visitors, Japanese and foreign, visited and studied about Sugihara and his virtue.

A corner for Sugihara Chiune is set up in the Port of Humanity Tsuruga Museum near Tsuruga Port, the place where many Jewish refugees arrived in Japan, in the city of Tsuruga, Fukui, Japan.

The Sugihara House Museum is in Kaunas, Lithuania. The Conservative synagogue Temple Emeth, in Chestnut Hill, Massachusetts, US, built a "Sugihara Memorial Garden" and holds an Annual Sugihara Memorial Concert.

When Sugihara's widow Yukiko traveled to Jerusalem in 1998, she was met by tearful survivors who showed her the yellowing visas that her husband had signed. A park in Jerusalem is named after him. Sugihara appeared on a 1998 Israeli postage stamp. The Japanese government honored him on the centennial of his birth in 2000.

In 2001, a sakura park with 200 trees was planted in Vilnius, Lithuania, to mark the 100th anniversary of Sugihara.

In 2002, a memorial statue of Chiune Sugihara by Ramon G. Velazco titled "Chiune Sugihara Memorial, Hero of the Holocaust" was installed in the Little Tokyo neighborhood of Los Angeles, California, US. The life-size bronze statue depicts Sugihara seated on a bench and holding a hand-written visa. Adjacent to the statue is a granite boulder with dedication plaques and a quotation from the Talmud: "He who saves one life, saves the entire world." Its dedication was attended by consuls from Japan, Israel and Lithuania, Los Angeles city officials and Sugihara's son, Chiaki Sugihara.

In 2007 he was posthumously awarded the Commander's Cross with the Star of the Order of Polonia Restituta, and the Commander's Cross Order of Merit of the Republic of Poland by the President of Poland in 1996. Also, in 1993, he was awarded the Life Saving Cross of Lithuania. He was posthumously awarded the Sakura Award by the Japanese Canadian Cultural Centre (JCCC) in Toronto in November 2014.

In June 2016, a street in Netanya, Israel, was named for Sugihara in the presence of his son Nobuki, as a number of Netanya's current residents are descendants of the Lithuanian Jews who had been given a means of escaping the Third Reich. There is also a street named Rua Cônsul Chiune Sugihara in Londrina, Brazil.

The Lithuanian government declared 2020 "The Year of Chiune Sugihara", promising to erect a monument to him and issue postage stamps in his honor. A monument to Sugihara, featuring origami cranes, was unveiled in Kaunas in October 2020.

Since October 2021, there is a Chiune Sugihara Square in Jerusalem as well as a Garden named for him in the Kiryat Hayovel neighborhood of the city.

Biographies

 * Yukiko Sugihara, Visas for Life, translated by Hiroki Sugihara, San Francisco, Edu-Comm, 1995.
 * Yukiko Sugihara, Visas pour 6000 vies, traduit par Karine Chesneau, Ed. Philippe Picquier, 1995.
 * A Japanese TV station in Japan made a documentary film about Chiune Sugihara. This film was shot in Kaunas, at the place of the former embassy of Japan.
 * Sugihara: Conspiracy of Kindness (2000) from PBS shares details of Sugihara and his family and the fascinating relationship between the Jews and the Japanese in the 1930s and 1940s.
 * A Special Fate: Chiune Sugihara: Hero of the Holocaust (2000), by Alison Leslie Gold, is a book for young readers (grades 5-10). The book draws on interviews with Sugihara's wife and other witnesses and weaves in the stories of two Jewish refugee families. The epilogue describes how Sugihara was finally honored in his own country and in Israel.
 * On 11 October 2005, Yomiuri TV (Osaka) aired a two-hour-long drama entitled Visas for Life about Sugihara, based on his wife's book.
 * Chris Tashima and Chris Donahue made a film about Sugihara in 1997, Visas and Virtue, which won the Academy Award for Live Action Short Film.
 * A 2002 children's picture book, Passage to Freedom: The Sugihara Story, by Ken Mochizuki and illustrated by Dom Lee, is written from the perspective of Sugihara's young sons and in the voice of Hiroki Sugihara (age 5, at the time). The book also includes an afterword written by Hiroki Sugihara.
 * In 2015, Japanese fictional drama film Persona Non Grata (杉原千畝 スギハラチウネ) was produced, Toshiaki Karasawa played Sugihara.
 * In 2015, Japanese fictional drama film Persona Non Grata (杉原千畝 スギハラチウネ) was produced, Toshiaki Karasawa played Sugihara.

Notable people helped by Sugihara

 * Leaders and students of the Mir Yeshiva, Yeshivas Tomchei Temimim (formally of Lubavitch/Lyubavichi, Russia) relocated to Otwock, Poland and elsewhere.
 * Yaakov Banai, commander of the Lehi movement's combat unit and later an Israeli military commander
 * Joseph R. Fiszman, professor emeritus of Political Science at the University of Oregon
 * Robert Lewin, a Polish art dealer and philanthropist
 * Leo Melamed, financier, head of the Chicago Mercantile Exchange (CME), and pioneer of financial futures
 * John G. Stoessinger, professor of diplomacy at the University of San Diego
 * Marcel Weyland, translator
 * Zerach Warhaftig, an Israeli lawyer and politician, and a signatory of Israel's Declaration of Independence
 * George Zames, control theorist
 * Bernard and Rochelle Zell, parents of business magnate Sam Zell

title: Chiune Sugihara