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Already in 1878, 60% of grain export was in the hands of Jews and afterwards it was almost completely controlled by Jews. And thanks to Jewish industrialists, lumber had become the second most important article of Russian export after grain. Woodcutting contracts and the acquisition of forest estates by Jews were not prohibited since 1835. The lumber industry and timber trade were developed by Jews. Also, Jews had established timber export. The timber trade is a major aspect of Jewish commerce, and, at the same time, a major area of concentration of capital.

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In the late 19th century it was then adopted by two Americans, Matilda Joslyn Gage and Charles Leland, the latter of whom promoted a variant of it in his 1899 book, Aradia, or the Gospel of the Witches. The theorys most prominent advocate was the English Egyptologist Margaret Murray, who promoted it in a series of books most notably 1921s The Witch Cult in Western Europe and 1933s The God of the Witches. Almost all of Murrays peers regarded the witch cult theory as incorrect and based on poor scholarship. However, Murray was invited to write the entry on witchcraft for the 1929 edition of the Encyclopdia Britannica, which was reprinted for decades and became so influential that, according to folklorist Jacqueline Simpson, Murrays ideas became so entrenched in popular culture that they will probably never be uprooted. Simpson noted that the only contemporary member of the Folklore Society who took Murrays theory seriously was Gerald Gardner, who used it as the basis for Wicca. Murrays books were the sources of many well known motifs which have often been incorporated into Wicca. The idea that covens should have 13 members was developed by Murray, based on a single witness statement from one of the witch trials, as was her assertion that covens met on the cross quarter days four times per year. Murray was very interested in ascribing naturalistic or religious ceremonial explanations to some of the more fantastic descriptions found in witch trial testimony. For example, many of the confessions included the idea that Satan was personally present at coven meetings. Murray interpreted this as a witch priest wearing horns and animal skins, and a pair of forked boots to represent his authority or rank; most mainstream folklorists, on the other hand, have argued that the entire scenario was always fictitious and does not require a naturalistic explanation, but Gardner enthusiastically adopted many of Murrays explanations into his own tradition. The witch cult theory represented the historical narrative around which Wicca built itself, with the early Wiccans claiming to be the survivors of this ancient pagan religion.

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Their film which includes interviews with area lawmakers, activists, experts and families of victims, along with conversations among themselves about the problem is the groups second, and comes as more people begin to recognize that Indigenous people are faced with high rates of violence. While the student filmmakers said the recognition theyve received along with traveling to Hollywood, bumping elbows with Native American actors in Hollywood and making connections with others in the industry was satisfying, the most rewarding part of the project was knowing that theyve helped raise more awareness of a problem and hopefully have inspired others to action. I hope that they at least try and help with this epidemic and actually learn more about it, Azure said of those who watch the film. And then hopefully they get inspired to try and find they own creative way of dealing with problems. How we dealt with ours was through our film. Across Indian Country, experts and advocates say alarming numbers of Indigenous people go missing or turn up murdered. Officials and lawmakers have listened to those warnings and are increasingly devoting time and money to help come up with solutions. Report for America is an effort by the nonprofit GroundTruth Project to strengthen local reporting in newsrooms across the country. Report for America is an effort by the nonprofit GroundTruth Project to strengthen local reporting in newsrooms across the country. In Wyoming, the increased awareness has resulted in the creation of a task force earlier this year to study the problem and make recommendations. And lawmakers have proposed legislation that would offer some solutions at the state level.

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The scene included a young Charles Lederer; Chaplin later praised the scene, but insisted that it needed to be cut. He then continued filming the scenes with the millionaire until September 29, 1929. In November, Chaplin began working with Cherrill again in some of the Flower Girl's less dramatic scenes. While waiting for her scenes for several months, Cherrill had become bored and openly complained to Chaplin. During the filming of one scene, Cherrill asked Chaplin if she could leave early so that she could go to a hair appointment. Chaplin fired Virginia Cherrill and replaced her with Georgia Hale, Chaplin's co star in The Gold Rush. Although Chaplin liked her screen test, even he realized he had shot far too much already to reshoot all of the flower girl's scenes. Chaplin also briefly considered sixteen year old actress Violet Krauth, but he was talked out of this idea by his collaborators. Chaplin finally re hired Cherrill to finish City Lights. She demanded and got a raise to $75 per week. Approximately seven minutes of test footage of Hale survives and is included on the DVD release; excerpts were first seen in the documentary Unknown Chaplin along with an unused opening sequence.

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