CAPITAL COOKING RANGE - CAPITAL COOKING

CAPITAL COOKING RANGE - SUPERSTORE COOKING CLASSES

Capital Cooking Range


capital cooking range
    cooking range
  • A kitchen stove, cooking stove, cookstove or cooker is a kitchen appliance designed for the purpose of cooking food. Kitchen stoves rely on the application of direct heat for the cooking process and may also contain an oven, used for baking.
    capital
  • Of or relating to wealth
  • assets available for use in the production of further assets
  • first-rate; "a capital fellow"; "a capital idea"
  • (of an offense or charge) Liable to the death penalty
  • Of greatest political importance
  • wealth in the form of money or property owned by a person or business and human resources of economic value

Sitka Alaska Tribe Seal
Sitka Alaska Tribe Seal
LOCATION: Sitka is located on the west coast of Baranof Island, fronting the Pacific Ocean on Sitka Sound, in southeast Alaska. It is 95 miles southwest of Juneau and 185 miles northwest of Ketchikan. CLIMATE: The climate of Sitka is maritime, with relatively warm winters, cool summers, and heavy precipitation. January temperatures range from 23°F to 35°F; summer temperatures vary from 48°F to 61°F. Average annual precipitation is 94 inches. CULTURE AND HISTORY: Now primarily a non-native community, Sitka is also home to Tlingit and Haida Indians, Eskimos, and Aleuts. Russian and native influences, arts, and artifacts remain a part of the local culture. Sitka was originally inhabited by a major tribe of Tlingit Indians, who called the village Shee Atika. The site was named New Archangel in 1799, as the capital of Russian America. During the mid-1800s, Sitka was the major port on the North Pacific coast, with ships coming from many nations. Furs destined for European and Asian markets were the main export, but fish, lumber, and ice were also exported to Hawaii, Mexico, and California. After the purchase of Alaska by the United States in 1867, Sitka remained the capital of the territory until 1906, when the seat of government was moved to Juneau. A Presbyterian missionary, Sheldon Jackson, started a school in the village, and in 1878 one of the first canneries in Alaska was built in Sitka. In the early 1900s, gold mines also contributed to its growth. During World War II, the town was fortified, and the U.S. Navy built an air base on Japonski Island, across the harbor. After the war, the Bureau of Indian Affairs converted some of the buildings to be used as a boarding school for Alaska native children. The U.S. Coast Guard now maintains the air station and other facilities on the island. A large pulp mill began operations in 1957. ATHABASCAN INDIANS (ATHABASKAN) - There are eleven Athabascan-speaking groups in Alaska: the Tanaina (Dena’ina), Ingalik (Deg Het’an), Holikachuk, Koyukon, Tanana, Kutchin (Gwich’in), Han, Upper Tanana, Tanacross, Ahtna, and Upper Kuskokwim. They occupy vast areas of the interior of the state, stretching from Cook Inlet in the south to above the Arctic Circle in the north, and from the Canadian border in the east almost to the Bering Sea in the west. The Eyak Indians of Prince William Sound, now extinct as a people, were similar in culture to the Alaskan Athabascan groups, although the Eyak language was only very distantly related to the Athabascan languages. While there are cultural differences among the different groups, their languages are closely related, and all share a subsistence-based way of life. In addition, all but those people living along the lower Yukon River are matrilineal; descent is determined through the mother, and tribal members belong to the clan of their mother, which in turn belongs to one of two divisions of Athabascan society called moieties. Tribal ceremonies such as the potlatch and stick dance, both associated with funerals, continue to be an important part of Athabascan life. There are approximately 13,700 Athabascan people living in Alaska today. SOUTHEAST ALASKAN INDIANS - The Indians of the Alaska "panhandle" live in an archipelago of heavily forested islands and the coastal area of the mainland, with deep fjords interspersed with glaciers. The Tlingit Indians are the most numerous of the southeast peoples, with a population of approximately 20,000; there are about 1,800 Haida Indian people; and there are about 2,400 Tsimshian Indians. All three peoples belong to the Northwest Coast culture area, characterized by the use of clan houses with elaborately carved crests and house posts with carvings of important clan animals ("totem poles") and the institution of the potlatch, complex public ceremonies in which vast amounts of goods were given away or destroyed. The Tsimshian of Metlakatla, while from a similar cultural background, were a Christian settlement founded by immigrants from Canada in the mid-19th century. Today all three groups depend on fishing and logging for their economic survival; some of the traditional ways of life are still practiced. TLINGIT - In the eighteenth century the Tlingit occupied nearly all of what is today southeastern Alaska, portions of northern British Columbia, and part of the Yukon Territory of Canada. Beginning in the mid-eighteenth century, some Haida migrated into southeastern Alaska and their descendants remain neighbors to the Tlingit. The Tlingit language is unique but shows some grammatical relationship to Athabaskan languages. Traditionally, the Tlingit were a matrilineal society and according to the earliest explorers, women were frequently in charge of trading expeditions. Today, most members still recognize the principle of matrilineal succession. They had developed some highly sophisticated art forms, particularly in the areas of woodcarving and the weaving o
UNHCR News Story: Caring for the most vulnerable of the vulnerable: orphans in Brazzaville
UNHCR News Story: Caring for the most vulnerable of the vulnerable: orphans in Brazzaville
Children in the orphanages are expected to cook and clean. UNHCR/D.Biciu Caring for the most vulnerable of the vulnerable: orphans in Brazzaville BRAZZAVILLE, Republic of Congo, September 12 (UNHCR) – In his traumatic young life, Alphonse has been forced to flee his country, lost his mother and been accused of witchcraft. But while the 12-year-old refugee faces a tough future, he is now surrounded by people who care. The youngster now lives at the Centre of Insertion and Reinsertion of Vulnerable Children (CIREV), one of at least five UNHCR-supported orphanages in the Republic of Congo capital that take in parentless refugee children – among the most vulnerable of the vulnerable. Alphonse's parents hailed from Rwanda, but he was born in exile. About 10 years ago, he moved with his mother and stepfather to Impfondo in northern Republic of Congo. When his mother died soon after their arrival, Alphonse was abandoned at the UNHCR office in the riverside town. He was sent to live with a foster family, but they too rejected him, accusing the boy of sorcery – a common accusation when foster parents start finding it difficult to feed an extra mouth. But it also meant that Alphonse was ostracised, until UNHCR intervened and referred him to CIREV. Orphanages like the government-run CIREV can't promise a bright future for their charges, including street children, but they provide food, shelter, education, solidarity and protection. And, of course, the children can identify with each other and make friends, Congolese and refugees alike. "Unfortunately, the psychological assistance is almost non-existent here," CIREV Director Barthelemy Peya said, highlighting the lack of infrastructure and professional resources in the orphanages, where many of the children, especially refugees, need counselling for deep-rooted trauma. "All we can do is to keep them with us, as long as possible," he added. Most of the orphanages in Brazzaville are run by Christian churches, including the Notre Dame de Nazareth Centre, which is home to 52 children ranging in age from a few months old to 17. They include 12 registered refugees. "Most of the kids are brought here by social workers, the local parishes and the police," explained Sister Marie Therese, who runs the centre. "Our main challenge is not only to feed them properly, but also to build real human beings." The children are educated and are expected to cook and clean. Eleven-year-old Yvette, also from Rwanda, has been at the Notre Dame centre for the past two years with her two brothers and her sister. She loves maths and French and has a healthy competitive streak; when UNHCR visited she was complaining about coming second in her French class. The Yamba Ngai Centre, also run by nuns, includes six refugee siblings from Burundi aged four to 13 years old among its 42 children. It should only hold half that number but, as Sister Marie Lourdes explained: "We cannot leave the kids on the streets, it would be even worse for them," she said, adding: "We are in front of the wall and to get past, we often have to break it." Unaccompanied refugee children, including orphans, are people of major concern to UNHCR and the agency provides mainly food assistance for them in five orphanages in Brazzaville and regularly monitors their well-being as well as the welfare of those living with foster families. In total, UNHCR helps 214 refugee orphans or unaccompanied minors, living in special centres or with foster families around the country, Esther Benizri, a UNHCR protection officer, said that the agency was effectively helping all children in the centres. "It's difficult to help only the refugee children and to ignore the others," she said, adding that the main aim was to maintain good standards. "We conduct evaluations, to establish the best interest of every child and to help find durable solutions for their future." That essentially means either voluntary repatriation or local integration. By Daniela Livia Biciu in Brazzaville, Republic of Congo

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