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[China Index] [Chinese Zodiac] DLTK's Crafts for Kids China Coloring Pages and Posters (including Chinese New Year) You can use the color posters to make decorated. Many Chinese classic texts refer to the longma "dragon horse". The most famous longma occurrences are connected with the mythical Hetu 河圖 "Yellow River chart. Explore JanaMarie Thompson's board "Chinese New Year Preschool Theme" on Pinterest. | See more ideas about Chinese new year activities, The chinese and Chinese art.Sock (crew length), toddler size, stripes in contrasting color, 1 pair. Safety eye 5/8″ [1. Bead, 3/1. 6″ [5mm], black. 609? Best Dragon free vector download for commercial use in ai, eps, cdr, svg vector illustration graphic art design format.chinese dragon, dragonfly, dragon. ![]() How to Make an Origami Dragon. Origami has been a Japanese tradition for centuries and is a modern art form. There are many different methods used to fold dragons and. Lets begin with this long, but helpful tutorial on drawing a dragon for kids. We will start with the dragon that is in the thumbnail. Start by making a round shape. Felt, red, 1″ x 1 1/2″6. Felt, yellow, 4″ x 4″7. Poly- fill stuffing material. Embroidery floss, yellow. Sewing threads (matching colors)1. Sock dragon templates. Tools: 1. Sewing machine (optional, you can hand- sew without machine)2. Sewing needle (prefer long, about 2″) and pins. Pen. 4. Erasable fabric marker. Scissors. 6. Blunt point tweezers. Seam Allowance: approx. Note: Since the sock is stretched after stuffed, thick sock with close- knit yields better quality than thin sock.**************************Update May 2. In conjunction with the grand opening of Craft Passion Shop, we are giving 2. Great chance to get some beautiful socks to make the sock animal. Apply coupon code at check out. Gather all the tools and materials needed for sewing sock dragon. Download and print out the sock dragon templates for the arm, foot, wing and spikes. You might need to resize the templates so that they fit into your socks size. Turn all socks wrong side out. Align 1 adult sock & 2 toddler socks on the side, 1 adult sock on the foot, make sure they are symmetrical on both layers. Lightly iron if necessary. Place the solid color adult sock on a toddler stripe sock as shown in the picture. Mark the seam line on the adult sock as indicated in yellow dash line. Mark the seam line on the toddler sock as shown in white dash line in the picture. This is the belly of the dragon. Trace arm and foot template on the sock. Mark 1″ down from the corner on the toe part, this is the snout of the dragon. Sew the arms and feet, remember to leave about 1″ opening for turning right side out and stuffing after sewn. Cut all parts with at least 1/8″ seam allowance. Cut the snout on the marking line. Trace the spikes (5 big, 2 medium and 2 small) and wings on the toddler socks. Sew spikes and wings with opening allowance for right side out and stuffing. Cut all parts with at least 1/8″ seam allowance. The belly piece and the body piece of the sock dragon. Pin the top and bottom of the belly piece to the dragon body. Align the sides and pin. Sew the belly piece to the body. Then sew the tail part and leave about 1 1/2″ opening for turning right side out. Turn all parts right side out. Use a pair of blunt tip tweezers to turn the spikes. Place the tweezers on the tip of the spike. Pull and flip the sock right side out without moving the tweezers. The spike with a neat and nice tip. Repeat the same to 9 of them. All parts after being turned right side out. Stuff all parts firmly. Slip stitch the opening of the tail. Pull thread to shut the opening. Sew to close the openings of the feet, arms, wings and spikes. Arrange the spikes in the order of 5 large, follow by 2 medium, then 2 small. The last small spike is going to attach on the tip of the tail. The body of the dragon after stuffing. Mark the brow lines on the head with erasable fabric marker. Outer lines are about 1/2″ down from the seam corner of the sock’s toe part, horizontal. Inner lines are vertically down (follow the sock knit- grain) from the inner seam corner of the sock’s toe. Sew ladder stitches between this 2 lines. Pull thread to form the thick brow of the dragon. It is the same method as sewing the brows of the sock owl. Mark the snout position on the face. Pin the snout to the marking, top, bottom, left and right. Start from center bottom, sew the snout to the face with slip stitch. Stuff the snout 1″ just before finish. Continue to sew to complete the snout. Knot the thread but don’t cut. It is the same method as sewing the mouth for the sock monkey. Insert the needle into the snout and come out from the corner of the sock toe seam. Sew a bead there and make a few stitches. Insert the needle back to the snout and come out at the bottom again. Insert it back and this time to the corner of another toe seam. Pull the thread to sunken the first bead. Repeat the bead sewing here. Needle back to the bottom, pull to sunken the second bead. Knot, hide knot and thread. Sew eyes to the face. Pull the thread to sink the eyes a little. The look of the sock dragon after brows, snout, nostril and eyes done. Align the spikes at the center back of the dragon with the last smallest spike on the tip of the tail. Space out a little towards the tail if you have enough space. Sew around each spike to the dragon, sew them close to each other. Make a few stitch between spikes so that they can align better. If you space out the spikes towards the tail end, sew and pull them closely, this will make the tip of the tail tilt up a little (compare the tail tip of picture b.). Sew the yellow foot print to the bottom of the foot. Position the feet to the dragon, it can be in sitting position or standing position, as long as the dragon can stay firm and won’t topple off. Pin. b.) Sew around the feet to attach them to the dragon body. Position arms to the dragon, pin and sew around just like sewing the feet. After finish sewing the arms, make a few stitch between the arms and across the body, pull to set the arms into the body. It makes the dragon more hug inviting. Hand sew the wings with tidy running stitch to resemble a bat wing. Sew to attach them on the back of the dragon, about 1″ to 1 1/4″ from the spikes. Cut the red felt to make a snake tongue. Sew it on the snout. Embroidery branch stitch on the snout to make a smiley mouth. 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I am satisfied- -I see, dance, laugh, sing. As the hugging and loving bed- fellow sleeps at my side through the night. Leaving me baskets cover'd with white towels swelling the house with. Shall I postpone my acceptation and realization and scream at my eyes. That they turn from gazing after and down the road. And forthwith cipher and show me to a cent. Exactly the value of one and exactly the value of two, and which is ahead? Trippers and askers surround me. People I meet, the effect upon me of my early life or the ward and. I live in, or the nation. The latest dates, discoveries, inventions, societies, authors old and new. My dinner, dress, associates, looks, compliments, dues. The real or fancied indifference of some man or woman I love. The sickness of one of my folks or of myself, or ill- doing or loss. Battles, the horrors of fratricidal war, the fever of doubtful news. These come to me days and nights and go from me again. But they are not the Me myself. Apart from the pulling and hauling stands what I am. Stands amused, complacent, compassionating, idle, unitary. Looks down, is erect, or bends an arm on an impalpable certain rest. Looking with side- curved head curious what will come next. Both in and out of the game and watching and wondering at it. Backward I see in my own days where I sweated through fog with. I have no mockings or arguments, I witness and wait. I believe in you my soul, the other I am must not abase itself to you. And you must not be abased to the other. Loafe with me on the grass, loose the stop from your throat. Not words, not music or rhyme I want, not custom or lecture, not. Only the lull I like, the hum of your valved voice. I mind how once we lay such a transparent summer morning. How you settled your head athwart my hips and gently turn'd over upon me. And parted the shirt from my bosom- bone, and plunged your tongue. And reach'd till you felt my beard, and reach'd till you held my feet. Swiftly arose and spread around me the peace and knowledge that pass. And I know that the hand of God is the promise of my own. And I know that the spirit of God is the brother of my own. And that all the men ever born are also my brothers, and the women. And that a kelson of the creation is love. And limitless are leaves stiff or drooping in the fields. And brown ants in the little wells beneath them. And mossy scabs of the worm fence, heap'd stones, elder, mullein and. A child said What is the grass? How could I answer the child? I do not know what it is any more than he. I guess it must be the flag of my disposition, out of hopeful green. Or I guess it is the handkerchief of the Lord. A scented gift and remembrancer designedly dropt. Bearing the owner's name someway in the corners, that we may see. Whose? Or I guess the grass is itself a child, the produced babe of the vegetation. Or I guess it is a uniform hieroglyphic. And it means, Sprouting alike in broad zones and narrow zones. Growing among black folks as among white. Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I. And now it seems to me the beautiful uncut hair of graves. Tenderly will I use you curling grass. It may be you transpire from the breasts of young men. It may be if I had known them I would have loved them. It may be you are from old people, or from offspring taken soon out. And here you are the mothers' laps. This grass is very dark to be from the white heads of old mothers. Darker than the colorless beards of old men. Dark to come from under the faint red roofs of mouths. O I perceive after all so many uttering tongues. And I perceive they do not come from the roofs of mouths for nothing. I wish I could translate the hints about the dead young men and women. And the hints about old men and mothers, and the offspring taken. What do you think has become of the young and old men? And what do you think has become of the women and children? They are alive and well somewhere. The smallest sprout shows there is really no death. And if ever there was it led forward life, and does not wait at the. And ceas'd the moment life appear'd. All goes onward and outward, nothing collapses. And to die is different from what any one supposed, and luckier. Has any one supposed it lucky to be born? I hasten to inform him or her it is just as lucky to die, and I know it. I pass death with the dying and birth with the new- wash'd babe, and. And peruse manifold objects, no two alike and every one good. The earth good and the stars good, and their adjuncts all good. I am not an earth nor an adjunct of an earth. I am the mate and companion of people, all just as immortal and. They do not know how immortal, but I know.). We provide excellent essay writing service 24/7. Enjoy proficient essay writing and custom writing services provided by professional academic writers. 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DownloadShield - best torrent search and download manager, Trusted and Highspeed Torrents download. ![]() Statistical Techniques | Statistical Mechanics. Strong interaction. In particle physics, the strong interaction is the mechanism responsible for the strong nuclear force (also called the strong force or nuclear strong force), and is one of the four known fundamental interactions, with the others being electromagnetism, the weak interaction and gravitation. At the range of 1. The strong nuclear force holds most ordinary matter together because it confines quarks into hadron particles such as proton and neutron. In addition, the strong force binds neutrons and protons to create atomic nuclei. Most of the mass of a common proton or neutron is the result of the strong force field energy; the individual quarks provide only about 1% of the mass of a proton. The strong interaction is observable at two ranges: on a larger scale (about 1 to 3 femtometers (fm)), it is the force that binds protons and neutrons (nucleons) together to form the nucleus of an atom. On the smaller scale (less than about 0. In the latter context, it is often known as the color force. The strong force inherently has such a high strength that hadrons bound by the strong force can produce new massive particles. Thus, if hadrons are struck by high- energy particles, they give rise to new hadrons instead of emitting freely moving radiation (gluons). This property of the strong force is called color confinement, and it prevents the free "emission" of the strong force: instead, in practice, jets of massive particles are produced. The strong force is described by quantum chromodynamics (QCD), a part of the standard model of particle physics. Mathematically, QCD is a non- Abelian gauge theory based on a local (gauge) symmetry group called SU(3). Quarks and gluons are the only fundamental particles that carry non- vanishing color charge, and hence they participate in strong interactions only with each other. The strong force is the expression of the gluon interaction with other quark and gluon particles. All quarks and gluons in QCD interact with each other through the strong force. The strength of interaction is parametrized by the strong coupling constant. This strength is modified by the gauge color charge of the particle, a group theoretical property. Nuclear binding energy is the energy that would be required to disassemble the nucleus of an atom into its component parts. These component parts are neutrons and protons, which are collectively called nucleons. The binding energy of nuclei is due to the attractive forces that hold these nucleons together, and it is usually a positive number, since most nuclei would require the expenditure of energy to separate them into individual protons and neutrons. The mass of an atomic nucleus is usually less than the sum of the individual masses of the constituent protons and neutrons (according to Einstein's equation E=mc. The term nuclear binding energy may also refer to the energy balance in processes in which the nucleus splits into fragments composed of more than one nucleon. If new binding energy is available when light nuclei fuse, or when heavy nuclei split, either process can result in release of this binding energy. This energy may be made available as nuclear energy and can be used to produce electricity as in (nuclear power) or in a nuclear weapon. When a large nucleus splits into pieces, excess energy is emitted as photons (gamma rays) and as the kinetic energy of a number of different ejected particles (nuclear fission products). Mass defect (not to be confused with mass excess in nuclear physics) is the difference between the mass of a composite particle and the sum of the masses of its parts. The "mass defect" can be explained using Albert Einstein's formula E = m c. By this formula, adding energy also increases mass (both weight and inertia), whereas removing energy decreases mass. If a combination of particles contains extra energy—for instance, in a molecule of the explosive TNT—weighing it reveals some extra mass, compared to its end products after an explosion. The weighing must be done after the products have been stopped and cooled, however, as the extra mass must escape from the system as heat before its loss can be noticed, in theory.) On the other hand, if one must inject energy to separate a system of particles into its components, then the initial mass is less than that of the components after they are separated. In the latter case, the energy injected is "stored" as potential energy, which shows as the increased mass of the components that store it. 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It was historically a taboo in the United States of America and outlawed in South Africa. It was formally declared legal in the United States in 1. Supreme Court of the United States ruled in the case Loving v. Virginia that race- based restrictions on the set of individuals whom an individual is eligible to marry violate the Equal Protection Clause of the United States Constitution. Meaning and usage[edit]In English, an "interracial marriage" refers to the institution of marriage, including childlessmarriages. Formerly, the term was used more widely as a euphemism for interracial sexual unions that produced mixed- race offspring out of wedlock, since both miscegenation and illegitimacy were historically taboo in Western culture, particularly in the context of Victorian morality. Case in point, the emergence of large populations of Afro- Arabs in the Arab World and mulattoes in the New World historically came about in the context of the Arab and Transatlantic slave trades, respectively, which resulted in impregnation of black women. These women were largely sex slaves (rather than wives) of non- black men (cf. US euphemism children of the plantation). Legality[edit]Many jurisdictions have had regulations banning or restricting not just interracial marriage but also interracial sexual relations, including Germany during the Nazi period, South Africa under apartheid, and many states in the United States prior to a 1. Supreme Court decision. Americas[edit]United States[edit]. U. S States, by the date of repeal of anti- miscegenation laws. No laws passed Repealed before 1. Repealed between 1. Overturned on 1. 2 June 1. Interracial marriage in the United States has been fully legal in all U. S. states since the 1. Upload as much as you need! 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This share does not take into account the “interethnic” marriages between Hispanics and non- Hispanics).[4] And, most Americans say they approve of racial or ethnic intermarriage – not just in the abstract, but in their own families. More than six- in- ten say it would be fine with them if a family member told them they were going to marry someone from any of three major race/ethnic groups other than their own and over 7. Some racial groups are more likely to intermarry than others. Of the 3. 6 million adults who got married in 2. Native Americans, 2. Asians, 1. 9% of blacks and 7% of whites have a spouse whose race was different from their own. The overall numbers mask significant gender gaps within some racial groups. Among blacks, men are much more likely than women to marry someone of a different race. Fully a quarter of black men who got married in 2. Only 1. 2% of black women married outside of their race. For Asians, the gender pattern goes in the opposite direction: Asian women are much more likely than Asian men to marry someone of a different race. Among newlyweds in 2. Asian women married someone who was not Asian, while 1. Asian men married outside of their race. However, Asian women are more likely to marry Asian men than any other men of different ethnic background. Native Americans have the highest interracial marriage rate among all single- race groups. Women are slightly more likely to “marry out” than men in this group: 6. Native American female newlyweds married outside their race, compared with 5. Native American male newlyweds.[4]Although the anti- miscegenation laws have been revoked, the social stigma related to Black interracial marriages still exists in today's society although to a much lesser degree. Research by Tucker and Mitchell- Kerman from 1. Blacks intermarry far less than any other non- White group[6] and in 2. Blacks married interracially, a rate far lower than the rates for Hispanics and Asians.[3] Black interracial marriages in particular engender problems associated with racist attitudes and perceived relational inappropriateness.[7] There is also a sharp gender imbalance to Black interracial marriages: In 2. From the mid 1. 9th to 2. Mexicans intermarried with each other in the Lower Rio Grande Valley in South Texas (mostly in Cameron County and Hidalga County). In Cameron County, 3. Hidalgo County the number was 7. These two counties had the highest rates of interracial marriages involving at least one black spouse in the United States. The vast majority of these marriages involved black men marrying ethnic Mexican women or first generation Tejanas (Texas- born women of Mexican descent). Since ethnic Mexicans were considered white by Texas officials and the U. S. government, such marriages were a violation of the state's anti- miscegenation laws. Yet, there is no evidence that anyone in South Texas was prosecuted for violating this law. The rates of this unusual interracial marriage dynamic can be traced back to when black men moved into the Lower Rio Grande Valley after the Civil War ended. They married into ethnic Mexican families and joined other black people who found sanctuary on the U. S./Mexico border.[9]The Chinese that migrated were almost entirely of Cantonese origin. Hundreds of thousands of Chinese men in the U. S, mostly of Cantonese origin from Taishan migrated to the United States. Anti- miscegenation laws in many states prohibited Chinese men from marrying white women.[1. After the Emancipation Proclamation, many intermarriages in some states were not recorded and historically, Chinese American men married African American women in high proportions to their total marriage numbers due to few Chinese American women being in the United States. After the Emancipation Proclamation, many Chinese Americans immigrated to the Southern states, particularly Arkansas, to work on plantations. For example, in 1. US Census of Louisiana alone counted 5. Chinese to be with black and 4. Between 2. 0 and 3. Chinese who lived in Mississippi married black women before 1. In a genetic study of 1. African American males found one belong to haplogroup O2a ( or 0. It was discovered by historian Henry Louis Gates, Jr in the African American Lives documentary miniseries that NASA astronaut Mae Jemison has a significant (above 1. East Asian admixture. Gates speculated that the intermarriage/relations between migrant Chinese workers during the 1. African- American slaves or ex- slaves may have contributed to her ethnic genetic make- up. In the mid 1. 85. Chinese were living in New York City and 1. Irish women. In 1. New York Times (6 August) reported that 3. Irish American) were married to Chinese men in New York, with many more cohabited. In 1. 90. 0, based on Liang research, of the 1. Chinese communities in the United States, he estimated that one out of every twenty Chinese men (Cantonese) was married to white women.[1. In the 1. 96. 0s census showed 3. Chinese men married to white women and 2. Chinese women married to white men. It also showed 3. Chinese men married to Black women and vice versa 1. The majority of the Hawaiian Chinese were Cantonese migrants from Guangdong with minority of Hakka descent also from Guangdong. If all people with Chinese ancestry in Hawaii (including the Chinese- Hawaiians) are included, they form about 1/3 of Hawaii's entire population. Many thousands of them married women of Hawaiian, Hawaiian/European and European origin. A large percentage of the Chinese men married Hawaiian and Hawaiian/European women, while a minority married white women in Hawaii who were of Portuguese descent. Virginia Department of Health. Adults: Vaccines are not just for kids. 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