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The Impact of Using Gregorian Calendar Dates in Systems That Adapt Localization: in the Case of Ethiopia
IOSR Journal of Computer Engineering (IOSR-JCE) e-ISSN: 2278-0661,p-ISSN: 2278-8727, Volume 19, Issue 6, Ver. III (Nov - Dec 2017), PP 01-07 www.iosrjournals.org The impact of using Gregorian calendar dates in systems that adapt localization: In the case of Ethiopia Getnet Mossie Zeleke1, Metages Molla Gubena2 1,2Department of Information Technology, College of Technology, Debre Markos University, Ethiopia Abstract: Ethiopian calendar has 13 months in which 12 months have 30 days equal and the 13th month has 5 or 6 days length. Date is one of the inputs for web or desktop applications. Java Development Kit(JDK) and Joda- Time Date Time package have been used for date manipulation in java based applications developed for local use in Ethiopia. Besides, Gregorian calendar date time pickers have also been used in web applications. This leads the application developers not to fully adapt localization. To fill this gap we developed JavaScript Date Picker and date manipulator java package in Ethiopian calendar basis. The first product consists of Amharic week day and month names which enable users to pick Ethiopian date as an input in web applications. The second product is used to manipulate Ethiopian date in java desktop and web applications. In the package different methods are defined to perform date related activities such as date calculations, extraction of date element in a given date, presentation of date in different date formats like መስከረም 12, 2010 etc. Unlike other date time java packages, dealing with Ethiopian dates using our date package does not require date conversion. -
ON the RECONSTRUCTED MACEDONIAN and EGYPTIAN LUNAR CALENDARS Aus: Zeitschrift Für Papyrologie Und Epigraphik 119 (1997) 157-166
ALEXANDER JONES ON THE RECONSTRUCTED MACEDONIAN AND EGYPTIAN LUNAR CALENDARS aus: Zeitschrift für Papyrologie und Epigraphik 119 (1997) 157-166 © Dr. Rudolf Habelt GmbH, Bonn 2 Name 157 ON THE RECONSTRUCTED MACEDONIAN AND EGYPTIAN LUNAR CALENDARS Documentary sources from Hellenistic Egypt attest to the use of three calendrical systems: the Egyptian civil calendar, which employed years that invariably comprised 365 days (12 months of exactly 30 days plus 5 “epagomenal” days), an Egyptian cult calendar that employed some sort of lunar months, and a Macedonian calendar in which the months were again lunar.1 The regulation of the Egyptian civil calendar is thoroughly understood, to the extent that we can convert all complete dates in this calendar to their exact equivalents in the modern historian’s Julian calendar and vice versa. It has for some time been generally believed that we similarly know the principles of regulation of the two lunar calendars. First R. A. Parker reconstructed a calendrical scheme for the Egyptian lunar calendar that tied its months in a recurring 25-year cycle with the months of the civil calendar.2 Thereafter A. E. Samuel applied the same 25-year lunation cycle to the Macedonian calendar.3 Small modifications have subsequently been proposed to Samuel’s hypothesis concerning the time-lag between the beginnings of the Egyptian and Macedonian lunar months. The present article sets out to show that the documentary foundation for these reconstructed calendars is much less solid than is usually supposed. In the case of the Macedonian calendar, it turns out that the evidence adduced for the reconstructed scheme tells strongly against it. -
Ethiopian Calendar from Wikipedia, the Free Encyclopedia
Ethiopian calendar From Wikipedia, the free encyclopedia The Ethiopian calendar (Amharic: የኢትዮጵያ ዘመን አቆጣጠር?; yä'Ityoṗṗya zämän aḳoṭaṭär) is the principal calendar used in Ethiopia and also serves as the liturgical year for Christians in Eritrea and Ethiopia belonging to the Orthodox Tewahedo Churches, Eastern Catholic Churches and Coptic Orthodox Church of Alexandria. It is a solar calendar which in turn derives from the Egyptian Calendar, but like the Julian Calendar, it adds a leap day every four years without exception, and begins the year on August 29th or August 30th in the Julian Calendar. A gap of 7–8 years between the Ethiopian and Gregorian Calendars results from an alternate calculation in determining the date of the Annunciation. Like the Coptic calendar, the Ethiopic calendar has 12 months of 30 days plus 5 or 6 epagomenal days, which comprise a thirteenth month. The Ethiopian months begin on the same days as those of the Coptic calendar, but their names are in Ge'ez. The 6th epagomenal day is added every 4 years, without exception, on August 29 of the Julian calendar, 6 months before the corresponding Julian leap day. Thus the first day of the Ethiopian year, 1 Mäskäräm, for years between 1900 and 2099 (inclusive), is usually September 11 (Gregorian). It, however, falls on September 12 in years before the Gregorian leap year. In the Gregorian Calendar Year 2015; the Ethiopian Calendar Year 2008 began on the 12th September (rather than the 11th of September) on account of this additional epagomenal day occurring every 4 years. Contents 1 New Year's Day 2 Eras 2.1 Era of Martyrs 2.2 Anno Mundi according to Panodoros 2.3 Anno Mundi according to Anianos 3 Leap year cycle 4 Months 5 References 6 Sources 7 External links New Year's Day Enkutatash is the word for the Ethiopian New Year in Amharic, the official language of Ethiopia, while it is called Ri'se Awde Amet ("Head Anniversary") in Ge'ez, the term preferred by the Ethiopian Orthodox Tewahedo Church. -
Calendrical Calculations: the Millennium Edition Edward M
Errata and Notes for Calendrical Calculations: The Millennium Edition Edward M. Reingold and Nachum Dershowitz Cambridge University Press, 2001 4:45pm, December 7, 2006 Do I contradict myself ? Very well then I contradict myself. (I am large, I contain multitudes.) —Walt Whitman: Song of Myself All those complaints that they mutter about. are on account of many places I have corrected. The Creator knows that in most cases I was misled by following. others whom I will spare the embarrassment of mention. But even were I at fault, I do not claim that I reached my ultimate perfection from the outset, nor that I never erred. Just the opposite, I always retract anything the contrary of which becomes clear to me, whether in my writings or my nature. —Maimonides: Letter to his student Joseph ben Yehuda (circa 1190), Iggerot HaRambam, I. Shilat, Maaliyot, Maaleh Adumim, 1987, volume 1, page 295 [in Judeo-Arabic] If you find errors not given below or can suggest improvements to the book, please send us the details (email to [email protected] or hard copy to Edward M. Reingold, Department of Computer Science, Illinois Institute of Technology, 10 West 31st Street, Suite 236, Chicago, IL 60616-3729 U.S.A.). If you have occasion to refer to errors below in corresponding with the authors, please refer to the item by page and line numbers in the book, not by item number. Unless otherwise indicated, line counts used in describing the errata are positive counting down from the first line of text on the page, excluding the header, and negative counting up from the last line of text on the page including footnote lines. -
Culture Box Aims to Provide Resources for Approaching Mexico in a Multidisciplinary Way, Featuring Items That Tell Stories of Mexico’S Past and Present
MEXICO INTRODUCTION: Mexico is the large country that shares a common border with the United States about 2,000 miles long. Ancient ruins such as Teotihuacan (Aztec) and Chichen Itza (Mayan) are scattered throughout the country. This culture box aims to provide resources for approaching Mexico in a multidisciplinary way, featuring items that tell stories of Mexico’s past and present. WHAT THIS BOX INCLUDES: 1. Copper Plate 2. Mexican Peso, Woven Coin Purse 3. Miniature Tamale 4. Miniature Indigenous Women 5. Game – Loteria (2) 6. Muñeca Maria 7. Spanish Vocabulary Cards 8. La Virgen de Guadalupe 9. Oaxacan Crafted Turtle 10. Clay Pendants 11. Aztec Calendar 12. Tablitas Mágicas 13. Maracas 14. Spin Drum Culture Box: Mexico COPPER PLATE DESCRIPTION This copper plate features the Aztec calendar. This sort of plate is sold in gift shops and can be used as decoration. The Aztec calendar is the system that was used by Pre-Columbian people of Central Mexico, and is still used by Nahuatl speaking people today. There are two types of Aztec calendars: the sacred calendar with 260 days (tonalpohualli in Nahuatl); and the agricultural calendar with 365 days (xiuhpohualli in Nahuatl). The tonalpohualli is regarded as the sacred calendar because it divides the days and rituals between the Aztec gods. According to the Aztecs, the universe is very delicate and equilibrium is in constant danger of being disrupted, and the calendar tells how time is divided between the gods. Culture Box: Mexico MEXICAN PESO, COIN PURSE DESCRIPTION The Mexican Peso is one of the oldest currencies in North America. -
Selling Mexico: Race, Gender, and American Influence in Cancún, 1970-2000
© Copyright by Tracy A. Butler May, 2016 SELLING MEXICO: RACE, GENDER, AND AMERICAN INFLUENCE IN CANCÚN, 1970-2000 _______________ A Dissertation Presented to The Faculty of the Department of History University of Houston _______________ In Partial Fulfillment Of the Requirements for the Degree of Doctor of Philosophy _______________ By Tracy A. Butler May, 2016 ii SELLING MEXICO: RACE, GENDER, AND AMERICAN INFLUENCE IN CANCÚN, 1970-2000 _________________________ Tracy A. Butler APPROVED: _________________________ Thomas F. O’Brien Ph.D. Committee Chair _________________________ John Mason Hart, Ph.D. _________________________ Susan Kellogg, Ph.D. _________________________ Jason Ruiz, Ph.D. American Studies, University of Notre Dame _________________________ Steven G. Craig, Ph.D. Interim Dean, College of Liberal Arts and Social Sciences Department of Economics iii SELLING MEXICO: RACE, GENDER, AND AMERICAN INFLUENCE IN CANCÚN, 1970-2000 _______________ An Abstract of a Dissertation Presented to The Faculty of the Department of History University of Houston _______________ In Partial Fulfillment Of the Requirements for the Degree of Doctor of Philosophy _______________ By Tracy A. Butler May, 2016 iv ABSTRACT Selling Mexico highlights the importance of Cancún, Mexico‘s top international tourism resort, in modern Mexican history. It promotes a deeper understanding of Mexico‘s social, economic, and cultural history in the late twentieth century. In particular, this study focuses on the rise of mass middle-class tourism American tourism to Mexico between 1970 and 2000. It closely examines Cancún‘s central role in buttressing Mexico to its status as a regional tourism pioneer in the latter half of the twentieth century. More broadly, it also illuminates Mexico‘s leadership in tourism among countries in the Global South. -
Chapter 5 – Date
Chapter 5 – Date Luckily, most of the problems involving time have mostly been solved and packed away in software and hardware where we, and our customers overseas, do not have to deal with it. Thanks to standardization, if a vender in Peking wants to call a customer in Rome, he checks the Internet for the local time. As far as international business goes, it’s generally 24/7 anyway. Calendars on the other hand, are another matter. You may know what time it is in Khövsgöl, Mongolia, but are you sure what day it is, if it is a holiday, or even what year it is? The purpose of this chapter is to make you aware of just how many active calendars there are out there in current use and of the short comings of our Gregorian system as we try to apply it to the rest of the world. There just isn’t room to review them all so think of this as a kind of around the world in 80 days. There are so many different living calendars, and since the Internet is becoming our greatest library yet, a great many ancient ones that must be accounted for as well. We must consider them all in our collations. As I write this in 2010 by the Gregorian calendar, it is 2960 in Northwest Africa, 1727 in Ethopia, and 4710 by the Chinese calendar. A calendar is a symbol of identity. They fix important festivals and dates and help us share a common pacing in our lives. They are the most common framework a civilization or group of people can have. -
The Mayan Long Count Calendar Thomas Chanier
The Mayan Long Count Calendar Thomas Chanier To cite this version: Thomas Chanier. The Mayan Long Count Calendar. 2015. hal-00750006v12 HAL Id: hal-00750006 https://hal.archives-ouvertes.fr/hal-00750006v12 Preprint submitted on 16 Dec 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The Mayan Long Count Calendar Thomas Chanier∗1 1 Universit´ede Bretagne Occidentale, 6 avenue Victor le Gorgeu, F-29285 Brest Cedex, France The Mayan Codices, bark-paper books from the Late Postclassic period (1300 to 1521 CE) contain many astronomical tables correlated to ritual cycles, evidence of the achievement of Mayan naked- eye astronomy and mathematics in connection to religion. In this study, a calendar supernumber is calculated by computing the least common multiple of 8 canonical astronomical periods. The three major calendar cycles, the Calendar Round, the Kawil and the Long Count Calendar are shown to derive from this supernumber. The 360-day Tun, the 365-day civil year Haab' and the 3276-day Kawil-direction-color cycle are determined from the prime factorization of the 8 canonical astronomical input parameters. The 260-day religious year Tzolk'in and the Long Count Periods (the 360-day Tun, the 7200-day Katun and the 144000-day Baktun) result from arithmetical calculations on the calendar supernumber. -
{TEXTBOOK} the Mayan and Other Ancient Calendars Pdf Free Download
THE MAYAN AND OTHER ANCIENT CALENDARS PDF, EPUB, EBOOK Geoff Stray | 64 pages | 16 Oct 2007 | Wooden Books | 9781904263609 | English | Powys, United Kingdom The Mayan Calendar | Calendars Four days per month were dedicated to Ahura Mazda and seven were named after the six Amesha Spentas. Three were dedicated to the female divinities, Daena yazata of religion and personified conscious , Ashi yazata of fortune and Arshtat justice. The Parthians Arsacid dynasty adopted the same calendar system with minor modifications, and dated their era from BC, the date they succeeded the Seleucids. Their names for the months and days are Parthian equivalents of the Avestan ones used previously, differing slightly from the Middle Persian names used by the Sassanians. When in April of AD the Parthian dynasty fell and was replaced by the Sasanid, the new king, Ardashir I , abolished the official Babylonian calendar and replaced it with the Zoroastrian. This involved a correction to the places of the gahanbar , which had slipped back in the seasons since they were fixed. These were placed eight months later, as were the epagemonai , the 'Gatha' or 'Gah' days after the ancient Zoroastrian hymns of the same name. Other countries, such as the Armenians and Choresmians, did not accept the change. Toghril Beg , the founder of the Seljuq dynasty , had made Esfahan the capital of his domains and his grandson Malik-Shah was the ruler of that city from Other leading astronomers were also brought to the Observatory in Esfahan and for 18 years Khayyam led the scientists and produced work of outstanding quality. During this time Khayyam led work on compiling astronomical tables and he also contributed to calendar reform in Cowell quotes the Calcutta Review No When the Malik Shah determined to reform the calendar, Omar was one of the eight learned men employed to do it, the result was the Jalali era so called from Jalal-ud-din, one of the king's names - 'a computation of time,' says Gibbon, 'which surpasses the Julian, and approaches the accuracy of the Gregorian style. -
Download the Aztec Calendar Handbook, Randall C. Jimðfiâ
The Aztec Calendar Handbook, Randall C. Jiménez, Richard B. Gräeber, Aztec Calendar Handbook, 2001, 0966116313, 9780966116311, 97 pages. New Book Bridges Ancient Wisdom with Modern Technology! The ancient wisdom ascribed is found behind the creation of a 500-year-old artifact, the Aztec Calendar. To the Natives it was Teoilhuicatl Apaluaztli Ollin Tonal Machiotl meaning the Great and Venerable Mechanism of the Universe. Dr. Randall C. Jimenez, a former San Jose State University educator, and Richard B. Graeber, an engineering documentation specialist, have collaborated to create the first Technical Manual for the Aztec Calendar ever produced. [Note: The Aztec name was given to the Mechican Indians (ch as in chevron; sometimes spelled Mexican) by the writer W. H. Prescott in the early 19th century.] The Aztec Calendar Handbook, involving thousands of man-hours of effort to create, takes a blueprint style approach to a Historical Reference primer. Illustrated with over 150 technical drawings showing enlargement details, cut-away views, and computer-generated art, this new guidebook has been called the "ultimate" Aztec Calendar reference treatise. Distilled from over 240 sources and quoting direct eyewitnesses from the 1500's, it further includes a glossary of over 230 native words. This attractive book is made with parchment paper and has a leather-grained cover, making it resemble an ancient manuscript.The research for writing the Aztec Calendar Handbook was assisted by custom software to convert Native date designators into our modern calendar dating system. In this way, a researcher is able to convert and track the dates of events from surviving native history books, known as codices. -
Notes on the Calendar and the Almanac
1914.] Notes on Calendar and Almanac. 11 NOTES ON THE CALENDAR AND THE ALMANAC. BY GEORGE EMERY LITTLEFIELD. In answering the question, why do the officers of pub- he libraries and bibliophiles so highly esteem and strive to make collections of old calendars and almanacs, it may be said that the calendar was coeval with and had a great influence upon civilization. Indeed, the slow but gradual formation of what we know as a calendar is an excellent illustration of the progress of civilization. At first it was a very crude scheme for recording the passing of time, deduced from irregular observations of the rising and setting of a few fixed stars, by a people who had but recently emerged from barbarism. The resultant table was of very little value and required constant revision and correction. It was only by long and patient study and observation, by gaining knowledge from repeated failures, that finally was produced the accurate and scientific register, which today bears the name of calendar. Furthermore, the material and shape of the tablet upon which the calendar was engraved or printed, was a constant .temptation to artists to decorate it with pen- cil or brush, which caused it to become a valuable me- dium for inculcating in the minds of the people, ideas of the sublime and beautiful, and never more so than at the present time. As regards the almanac, it also is of ancient memory, as we have positive evidence of its existence more than twelve hundred years before the Christian era. To its compilation scientists, philosophers, theologians, poets 12 American Antiquarian Sodety. -
Algol As Horus in the Cairo Calendar 233 Radius Than Algol A
Open Astron. 2018; 27: 232–264 Research Article Sebastian Porceddu*, Lauri Jetsu, Tapio Markkanen, Joonas Lyytinen, Perttu Kajatkari, Jyri Lehtinen, and Jaana Toivari-Viitala Algol as Horus in the Cairo Calendar: the possible means and the motives of the observations https://doi.org/10.1515/astro-2018-0033 Received Feb 15, 2018; accepted May 04, 2018 Abstract: An ancient Egyptian Calendar of Lucky and Unlucky Days, the Cairo Calendar (CC), assigns luck with the period of 2.850 days. Previous astronomical, astrophysical and statistical analyses of CC support the idea that this was the period of the eclipsing binary Algol three millennia ago. However, next to nothing is known about who recorded Algol’s period into CC and especially how. Here, we show that the ancient Egyptian scribes had the possible means and the motives for such astronomical observations. Their principles of describing celestial phenomena as activity of gods reveal why Algol received the title of Horus Keywords: Algol, Horus, ancient Egyptian Astronomy, variable stars, the Cairo Calendar, hemerologies 1 Introduction dated to 1271-1163 B.C. (Bakir 1966, p2-5), (Van Walsem 1982, p233) and (Helck et al. 1975–1992, p156), and pub- lished by Abd el-Mohsen Bakir. As in all our three pre- The ancient Egyptian texts known as the Calendars of vious studies (Porceddu et al. 2008; Jetsu et al. 2013; Lucky and Unlucky Days, or hemerologies, are literary Jetsu and Porceddu 2015), we use only the best preserved works that assign prognoses to each day of the Egyptian continuous calendar which is found on pages recto III- year (Wells 2001a, p117-118), (Leitz 1994, p1-2) (Bacs XXX and verso I-IX of papyrus Cairo 86637.