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releasemyad1 · 9 months ago
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Discover Endless Opportunities with Economic Times Classifieds!
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newspaper-advertisement · 11 days ago
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Unlock Unmatched Visibility with Advertisements in The Economic Times
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newspaper-advertisements · 7 months ago
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Unlock the Power of Economic Times Classifieds: Reach Your Target Audience!
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perseverantdt · 2 years ago
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How ChatGPT was Trained
Moving to the actual training, we can look at OpenAI's paper about how they trained GPT-3, which can be found here. Since InstructGPT, and ChatGPT by extension, is based on GPT-3, we can find some insights on how they were trained by seeing how GPT-3 was trained. It is important to note, though, that ChatGPT uses GPT-3.5 rather than GPT-3. While GPT-3.5 is considered a subclass of GPT-3, OpenAI does not classify GPT-3.5 in GPT-3, and there's likely a reason for this. Unfortunately, I could not find this reason. If anyone knows this, let me know.
Continuing the train of training architecture, GPT-3 is "trained with the same model and architecture as GPT-2". In the paper which details out GPT-2 is trained, which can be found here, GPT-2 was trained using a web scrape made by OpenAI which focuses on data quality. Called WebText, this web scrape "only scraped web pages which have been curated/filtered by humans". Interestingly, OpenAI used Reddit as a starting point for WebText, as "filtering a full web scrape would be exceptionally expensive".
OpenAI writes in the GPT-2 paper the training model used for that series. However, this is where my lack of expertise shows. I'm having a hard time understanding the details of this training model, and I am not going to read 4 additional papers to fully understand the intricacies of how GPT-2 was trained. For those who want to look deeper into that, this is what OpenAI says about how GPT-2 was trained.
We use a Transformer (Vaswani et al., 2017) based architecture for our LMs. The model largely follows the details of the OpenAI GPT model (Radford et al., 2018) with a few modifications. Layer normalization (Ba et al., 2016) was moved to the input of each sub-block, similar to a pre-activation residual network (He et al., 2016) and an additional layer normalization was added after the final self-attention block. A modified initialization which accounts for the accumulation on the residual path with model depth is used. We scale the weights of residual layers at initialization by a factor of 1/√N where N is the number of residual layers. The vocabulary is expanded to 50,257 [tokens]. We also increase the context size from 512 to 1024 tokens and a larger batch size of 512 is used.
Source: Language Models are Unsupervised Multitask Learners (openai.com)
If anyone knows exactly what this means, feel free to chime in.
Going back to the GPT-3 paper, OpenAI outlines the datasets used to train GPT-3. These include:
A Common Crawl dataset, filtered using a classifier based on WebText, Wikipedia, and their web books
WebText2, an expanded version of WebText
Two internet-based books corpora
English-language Wikipedia
Given that ChatGPT does not know anything beyond September 2021, I can confidently say that OpenAI used a filtered version of CC-MAIN-2021-39 as the CC dataset for training GPT-3. CC-MAIN-2021-39 is the dataset that Common Crawl released for their September 2021 crawl. The original dataset contains 97 versions of Archive of Our Own's website and more than 12 thousand entries under the /works endpoint. This endpoint contains every story in Ao3. That count is not an exhaustive count. I'm sure that 12921 entries only accounts for the first block of data that they retrieved with my query. It wouldn't be an overreach to say that every single chapter that was posted before September 2021 is most definitely in CC-MAIN-2021-39.
And it's not like this was a new thing. Common Crawl has been crawling the web since 2008, with CC-MAIN-2008-2009 being their very first dataset. I don't remember exactly when AO3 included the option for writers to hide their works from web crawlers, but if you posted a chapter before that option was released, it's very likely that Common Crawl has it in CC-MAIN-2023-14, their latest dataset for March/April 2023. If a search engine can find your work, Common Crawl certainly can.
Conclusions and Speculations
Knowing all that, we can say that OpenAI uses/will use prompts to fine-tune text completion models that they are developing. With how fine-tuning works, it wouldn't be a stretch to say that ChatGPT is included in this list of models that they're fine-tuning. Plus, as someone who is actively using ChatGPT, I can see that it is constantly improving over time. I have a prompt that I sent to ChatGPT a month ago which it consistently lost context on the next message. However, that same prompt now remains in context in the next message as of today. This is a clear indicator that some level of fine-tuning occurs behind the scenes. However, having prompts used for fine-tuning does not mean that those same prompts will be used as basis for its responses. It has to be trained on those prompts. Fine-tuning will only improve the quality of its responses. It won't learn anything new through that.
As proof, ask ChatGPT, without using any form of browsing plugins nor providing it with any context, about any of the following. These are topics which either should have received quite a lot of prompts on ChatGPT by now or are famous enough to be in multiple websites, all of which have most definitely been crawled by Common Crawl. And yet, by virtue of its training dataset having a cutoff date of September 2021, I can guarantee that it will not be able to tell you anything about them. If it does, it is most likely a hallucination. Try it again and see if ChatGPT returns the exact same thing.
.NET 7: This is a version of .NET that was released in November 2022. Its first preview version was released February 17th 2022.
discord.py 2.2.3: This is the latest version of discord.py as of me writing this. The latest version before September 2021 is 1.7.3, released on June 13, 2021.
Stranger Things Season 4: The first set of seven episodes was released on May 27, 2022. The second set of two episodes was released on July 1, 2022.
Harry's House by Harry Styles: This is the third studio album of Harry Styles, announced on March 23, 2022. It was released on May 20, 2022.
As to whether they use prompts to train their models, there's not much for us to definitively say yes or no. There's arguments for and against that notion. On one hand, their prompt dataset is a treasure trove of writing samples. It contains all kinds of writing styles, contexts, and other information valuable when training text completion. On the other hand, it is also filled with prompts with improper grammar, typographical errors, potential misinformation, and various other garbage. It could be filtered out, and they've said that they do filter training data. How they do that is very much a blackbox, but with how they filtered Common Crawl for GPT-3, I'm inclined to believe that they at least have that covered. They could easily do the same with their prompt dataset.
After seeing one-too-many posts about how sending prompts (stories, specifically) to ChatGPT allows it to use that prompt to base its response on, I decided to look into what really happens when someone prompts ChatGPT with something. I looked into the various policies that OpenAI adheres to, as well as the various blog posts they've made on their website. Even without knowing what goes on in the blackbox that is ChatGPT, we can still figure out quite a lot about what OpenAI does with user prompts.
It's extremely nuanced, and I would like to invite everyone to read this in full, just to know what happens to their prompts. I won't try to convince you that you should or shouldn't use ChatGPT. This isn't the purpose of this post. This is just meant to be an informative text about the stuff that most people wouldn't know about.
Disclaimer: I do not claim to be an expert in large language models, nor in machine learning in general. Moreover, parts of these may be inaccurate as I do not have access to OpenAI's internal systems. All of these are inferences based on their policies, papers, and the assumption that nothing extremely shady happens behind closed doors.
TL;DR: Prompts you send to ChatGPT gets used to fine-tune their text completion models. Because of how fine-tuning works, it's not a stretch to say that this includes ChatGPT. However, ChatGPT cannot learn from your prompts, as it is not being trained on those. If you provide it with writing through a prompt, it won't be able to replicate that writing style permanently. On the other hand, it is possible that text completion models in training are being trained from your prompts. This is not explicitly stated, but it is plausible that they use a filtered version of their prompt dataset to train their text completion models.
Training LLMs With Prompts?
What Happens to Prompts
Let's take a quick look at ChatGPT and the company behind them, OpenAI. Reading into their Terms of Service, they outright state that whatever data you send them gets used to train their large language models (LLMs). In their words:
We do not use Content that you provide to or receive from our API (“API Content”) to develop or improve our Services. We may use Content from Services other than our API (“Non-API Content”) to help develop and improve our Services. ... If you do not want your Non-API Content used to improve Services, you can opt out by filling out this form. Please note that in some cases this may limit the ability of our Services to better address your specific use case.
Source: Terms of use (openai.com)
Now, what exactly is it that they consider as API and Non-API Content? This is actually pretty straightforward. If you head over to OpenAI's API Playground, you can have a look at what they consider API content. If you're using the API Playground for your completions, that is considered API content. Whenever you use their API, OpenAI bills your account depending on your usage. This is likely the reason why API content is an opt-in when it comes to data collection. On the other hand, prompts and responses from ChatGPT, is considered non-API content. OpenAI does not bill you for using these services. Although ChatGPT Plus is a paid subscription service that gives access to more functionalities, the use of ChatGPT is completely free. As such, your prompts to ChatGPT get used to train their LLMs, even if you paid for ChatGPT Plus.
OpenAI's Privacy Policy states exactly which kind of information they collect from you. Reading into them, there's nothing noteworthy about them. I'm not going to say that them collecting "your name, contact information, account credentials, payment card information, and transaction history" is some sort of danger. These are the usual kinds of data that any company with some form of online payment will collect. As stated in their privacy policy, these are data that you provide when "you create an account to use our Services or communicate with us". When pertaining to prompts, they explicitly state that they "may collect Personal Information that is included in the input, file uploads, or feedback that you provide to our Services". As such, it is important that when you use ChatGPT (or any text completion AIs for that matter), you do not include any identifying information in your prompts.
OpenAI's API data usage policy states that they retain API data (that is, user prompts) for 30 days "for abuse and misuse monitoring purposes." We can assume that this is their policy for data that does not get used for model training. As for data that gets used for model training, OpenAI does not explicitly state how long they store them. The only thing they say about such data is that they "only keep this information for as long as we need it to serve its intended purpose". This is written in their blog post about how ChatGPT and their other text completion models are developed. Given that such data needs to be stored long-term to be usable for model training, I think we can safely assume that these kinds of data are stored essentially forever. If such data is no longer necessary or useful for training, then they might remove it from their systems. Whether they do so isn't something I can confirm or deny.
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onlineadvertisements · 3 years ago
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hallmark-movie-fanatics · 3 years ago
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Hallmark Reveals April Movie Lineup (Exclusive/ETOnline)
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HALLMARK CHANNEL'S "SPRING INTO LOVE" All premieres are at 8 p.m. ET/PT.
Just One Kiss
Starring: Krysta Rodriguez, Santino Fontana, Illeana Douglas, Aida Turturro Premieres: Saturday, April 2 Through a series of chance encounters, sparks fly between college literature professor Mia (Rodriguez) and Tony (Fontana), a headliner at a Manhattan supper club. Unbeknownst to them, Mia’s mother, Marlene (Douglas), and Tony’s mother, Sofia (Turturro), are working some maternal matchmaking magic.
A Royal Runaway Romance
Starring: Philippa Northeast, Brant Daugherty Premieres: Saturday, April 9 Princess Amelia of Bundbury (Northeast) travels across America to explore a budding romance with an artist, only to fall in love with her bodyguard, Grady (Daugherty).
Love, Classified
Starring: Melora Hardin, Arienne Mandi, Katherine McNamara, Max Lloyd-Jones Premieres: Saturday, April 16 Romance novelist Emilia (Hardin) is a whirlwind who blows back into the lives of her adult children, Taylor (McNamara) and Zach (Lloyd-Jones), under the pretense of a book signing arranged by her hometown’s local book shop. As Emilia tries to reconnect, Taylor and Zach explore new and past relationships through an app that boasts old-fashioned human connection by way of the classified ad. Zach is given a chance to heal old wounds while Taylor matches with a woman that changes the way she’s always thought about love.
A Tail of Love
Starring: Brittany Bristow, Chris McNally Premieres: Saturday, April 23 Bella (Bristow) learns her dog rescue’s future is in question when they lose funding from their main sponsor, a dog food company that’s being sold. The late owner’s son, JR (McNally), is a soldier who is home on leave to handle the sale. During a visit to the rescue, JR quickly bonds with Indie, a retired military dog they just took in, and begins spending more time there. When Bella learns the rescue’s property is also being sold, she turns to JR for help with finding the missing document proving her grandparents purchased the land many years before.
HALLMARK MOVIES & MYSTERIES' APRIL MOVIES All premieres are at 9 p.m. ET/PT.
Always Amore
Starring: Autumn Reeser, Tyler Hynes, Patty McCormack Executive producer: Giada De Laurentiis Premieres: Sunday, April 3 Elizabeth (Reeser), with the support of her mother-in-law, Nonna (McCormack), is doing everything she can to keep her late husband’s once-acclaimed -- but now struggling -- Italian restaurant afloat. With business going downhill, she is forced to work with a professional restaurant consultant, Ben (Hynes), to see if they can turn things around. At first, Elizabeth resists the changes Ben believes will save the restaurant, but as they get closer, Elizabeth realizes  that not all change is bad. She rediscovers her passion for baking and might even open her heart to new love.
Curious Caterer: Dying for Chocolate
Starring: Nikki DeLoach, Andrew Walker Premieres: Sunday, April 10 Goldy (DeLoach) is a spirited single mom who’s thrust into the role of town sleuth to help solve a friend’s mysterious death. With the clock ticking to find the culprit, Goldy strikes up an unlikely partnership with Detective Tom Schultz (Walker), who leans into Goldy’s local knowledge. As their relationship shows signs of becoming something more, the suspect list rises. Will Goldy narrow in on the killer before the killer narrows in on her?
Clink on the link for the full article.
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releasemyad1 · 10 months ago
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Maximize Your Reach with Economic Times Classifieds: Expand Your Business Horizons!
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newspaper-advertisement · 1 month ago
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Reach Readers Nationwide with Unmatched Impact by Advertising in The Economic Times
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freegamingtheme · 4 years ago
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Free gaming theme
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onlineadvertisements · 3 years ago
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hallmark-movie-fanatics · 3 years ago
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MELORA HARDIN, ARIENNE MANDI, KATHERINE MCNAMARA AND MAX LLOYD-JONES FIND MODERN ROMANCE THE OLD-FASHIONED WAY IN ‘LOVE, CLASSIFIED,’ A NEW, ORIGINAL MOVIE PREMIERING APRIL 16, ON HALLMARK CHANNEL
Part of the Network’s “Spring into Love” Programming Event
STUDIO CITY, CA – March 18, 2022 – Melora Hardin (“The Office”), Arienne Mandi (“The L Word: Generation Q”), Katherine McNamara (“Shadowhunters”) and Max Lloyd-Jones (“The Book of Boba Fett”) star in “Love, Classified” a new, original movie premiering Saturday, April 16 (8 p.m. ET/PT), on Hallmark Channel, as part of the network’s “Spring into Love” programming event.
Romance novelist Emilia (Hardin) is a whirlwind who blows back into the lives of her adult children, Taylor (McNamara) and Zach (Lloyd-Jones), under the pretense of a book signing arranged by her hometown’s local book shop. As Emilia tries to reconnect, Taylor and Zach explore new and past relationships through an app that boasts old-fashioned human connection by way of the classified ad. Zach is given a chance to heal old wounds while Taylor matches with Franki (Mandi), a woman that changes the way she’s always thought about love.
“Love, Classified” is from Crown Media Productions, LLC. Neal Dodson is the executive producer. Producer is Charles Cooper. Stacey N. Harding directed from a script by Lynn Sternberger .
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ketoactivateavis-blog · 4 years ago
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lazulimaya · 6 years ago
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French Canadian Witchcraft: Bibliography and Abstracts
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(this is a list of sources I’ve read for my own French Canadian Witchcraft tradition. It includes Montagnais Innu indigenous knowledge (though I try to not overstep, as my ancestors were only present in this culture from 1600 to 1876, but I honour them through knowing about their cosmology and outlooks), and French Canadian history and social analyses. The Voyageur texts by Podruchny were especially fascinating and easy to access. Other sources like articles can be tricky if you don’t have access to them through a university, but if anyone wants them, let me know, I can send them through email.
Armitage, Peter. “Religious Ideology Among the Innu of Quebec and Labrador”. Religiologiques 6 (1982): 64-110. 
A complex analysis of Montagnais religious culture and traditions through the lenses of ethnohistory. He explains traditions like the Animal Masters, hunting rites, the Shaking Tent ceremony, and the gendered roles of Innu society in the spheres of religion and culture. He also explains Innu mythology and cosmology, and the realms and rules that exist in those contexts. It is a very thorough text to read for comprehension on Innu religious beliefs and ceremonies.
Abbott, Frank. “The Devil Made Me Do It.”: Popular Spirituality in a Rural Québec Parish, 1736-1901” Journal of the Canadian Historical Association 27 no.1 (2016): 1-30. 
Cet article porte sur les récits populaires autour du diable dans la paroisse rurale de Saint-Joseph-de-Beauce, a 70 km au sud de la ville de Québec. Cette étude, une microhistoire de l’interaction des croyances populaires et du discours clérical dans la paroisse sur la longue période, permet de pénétrer dans leurs détails les rapports entre paroissiens et curés qui autrement demeureraient ignorés, mal compris ou même impénétrables au niveau diocésiain. En outre, les récits populaires sur Satan dans le comté de Beauce dévoilent comment le catholicisme interagissait avec le système de croyances populaires au Québec. D’une part, la peur des gens du diable renforça le message clérical sur la nécessité de satisfaire les besoins spirituels sur ceux de l’appétence corporelle. Mais les paroissiens produisirent également leurs propres versions de la  construction cléricale du diable, tout en s’écartant parfois sensiblement de ce modèle. Aprréhender les conceptions populaires du diable jette un nouvel éclairage sur la manière dont les récits et les contes populaires ont interpénétré la doctrine catholique, et comment les fidèles ont répondu à l’enseignement de l’Église catholique dispensé du haut de la chair ou du confessionnal (ou pourquoi ils ont failli à le faire.)
Clément, Daniel. “L’Homme-Caribou: l’analyse ethnoscientifique du mythe”, The Canadian Journal of Native Studies 11 no. 1 (1991): 49-93. 
Le mythe montagnais l’Homme-Caribou est analysé de façon ethnoscientifique en tenant compte des connaissances autochtones pour expliquer les éléments étranges du récit. Loin de souscrire au postulat de relations structurales entre les phonèmes du récit qui expliqueraient les mythèmes, l’ethnoscience propose plutôt d’en retrouver les origines. Cette recherche des étymons du récit se poursuit sur deux plans. Les aspects humains et zoologiques du récit sont ainsi dégagés, permettant d’entrevoir une image forte de la société montagnaise, a savoir celle d’un mariage entre l’homme et son gibier. 
Clément, Daniel. Le Bestiaire Innu: Les Quadrupèdes. Mondes Autochtones, 2012. 
This book is insanely amazing! It details in European scientific and biological context, but most importantly and for the major part has ethnological information about the important animals within Innu culture. It details their habits, diets, and mythologies associated with each animal, and what the Innu thought of them. I use it often for adding context to my animal magic and meditation. Summary: Les Innus, anciennement connus sous le nom de Montagnais, sont des chasseurs, trappeurs, pêcheurs et cueilleurs qui habitent la forêt boréale du nord-est du Canada. Par tradition, les animaux ont toujours occupé dans leur culture une place prépondérante. Les connaissances qu'en ont les autochtones sont donc vastes et variées. Ce volume consacré au Bestiaire Innu fait état du savoir innu concernant les 20 mammifères les plus connus, de l'ours noir et du caribou jusqu'aux diverses espèces de souris, en passant par le castor, le loup, le lièvre, le chien et bien d'autres. Des dizaines d'hommes et de femmes ont été interviewés sur les animaux depuis plus de vingt-cinq ans. A ces sources orales s'ajoutent des données provenant d'ethnologues, d'historiens, de missionnaires, de naturalistes, de biologistes et même d'aventuriers ayant parcouru à travers le temps le Nord québécois.
Gaudet, Rose-Delima. “La place de l’Église catholique aux Îles-de-la-Madeleine” Sessions d’études: Société canadienne d’histoire de l’Église catholique 46 (1979): 99-106. 
Le sujet proposé sera traité d’après des recherches exécutées aux archives du Musée de la Mer et publiées par nous dans un fascicule intitulé Odyssée missionnaire. Ce n’est qu’une ébauche, mais qui ouvre des horizons sur les activités missionnaires dans les Îles qui—encore récemment— n’avaient pas leur place sur la carte géographique du Canada. 
Harmon, Susan Janet. “Mi’kmaw Shamans and Acadian Sorcerers: A Study in Cultural Transmissions, Transferences and Transformations” Supervised by Dr. Jacques Ferland, Doctoral Thesis: University of Maine, (December 2014): 1-221. 
Concerned with the preservation of Acadian traditional culture, Acadian folklorists of the later twentieth century undertook the task of interviewing the elder population. One folklorist, Sister Catherine Jolicoeur, collected and classified 20,000 Acadian legends from New Brunswick. Jolicoeur’s collection includes over 400 variants of legends concerning the Mi’kmaq, and more than 350 of these variants associate the Mi’kmaq with sorcery. Acadian informants tell teh story of Mi’kmaw sorcery that follows a similar pattern, whereby the magically empowered Mi’kmaq arrive at Acadian homes in search of charity or to sell their hand-made baskets and other wares. Many of these encounters occurred between Mi’kmaw women, called taoueilles, who were believed to be the more virulent form of sorcerer. It was advisable to never dissapoint their Mi’kmaw visitors; for they would surely cast a malevolent spell in reprisal. Scholars point out that the Acadians imported from France an association of strangers with sorcery, therefore explaining the origins of their belief in Mi’kmaw sorcery. However, French documentary evidence reveals that accused witches in early modern France were more often well known neighbours rather than strangers. An analysis of both Acadian and Mi’kmaw oral tradition and documentary evidence leads to the conclusion that the legend is the product of cultural transference, moreover the legend and its transference served the purpose of social regulation. The Acadians brought with the a European witchcraft tradition, which transitioned and transformed as a result of exposure to a Mi’kmaw cosmology. Conversely, the Mi’kmaq adopted European witchcraft beliefs into their shamanic traditions, whereby a puwowin, or shaman, adopted certain European atributes. Prior to contact, both the Acadian and Mi’kmaw cultures stressed the importance of interdependence, whereby social transgressions concerning notions of reciprocity invoked the power of a retaliatory act of sorcery or shamanic reprisal. The resulting fear of offense served the purpose of controlling social behaviour and became the central theme in stories of Native sorcery within both communities during the post contact years. 
Labelle, Ronald. “Native Witchcraft Beliefs in Acadian, Maritime and Newfoundland Folklore” Ethnologies 30, no. 2 (2008): 137-152. 
Les légendes et les croyances traditionnelles acadiennes ont été recueillies et étudiées par différents chercheurs, la première étant Catherine Jolicoeur, qui amassa approximativement 400 récits traitant de la population autochtone des Maritimes, alors qu’elle menait ses enquêtes de terrain dans les zones acadiennes du Nouveau-Brunswick. Cet article s’intéresse à la question de la croyance en la sorcellerie amérindienne, non seulement dans le folklore acadien mais également chez les anglophones des Maritimes et de Terre-Neuve, afin de mettre en valeur les ressemblances ou les différences entre leurs systèmes traditionnels de croyance ainsi que leurs attitudes envers les groups amérindiens. On établit une comparaison entre les positions des groupes catholiques et protestants, et on porte une attention particulière aux questions liées au sexe et a l’identité des “sorcières”, en s’appuyant sur des sources allant du dix-septième au vingtième siècle. L’article démontre que durant toutes les périodes de l’histoire, depuis les premiers contacts entre les Européens et les populations autochtones des provinces maritimes, ces dernières ont étés perçues par les Européens comme étant potentiellement dangereuses et elles ont étés soupçonnées de posséder des pouvoirs surnaturels et malveillants. 
Lowen, Beltane. French Canadian Witchcraft: the History and Traditions of an Authentic North American Folk Magic Tradition. Sabien Press, 2003. 91 pages.  
Only available through the Library and Archives Canada. This book is written by a Wiccan context (meaning it gets its inspiration from Gardenerian traditions and Wiccan principles), attempting to argue that French Canadians as an ethnic people have their own magical tradition. He parallels French Canadian cultural elements like the Devil with the Wiccan Horned God, and the various Saints like Saint Anne and Mary as goddesses in their own right. He details the cultural history of witchcraft in New France, and how monsters such as the werewolf and fairies play roles in environmental magic. His construction of a French Canadian witchcraft tradition takes elements from Wicca (with its Celtic festivals), Christianity (like Saint worship), and folk traditions (such as clothing and crafts). It almost resembles hearth witchcraft, but with a historical and cultural context. 
Niemeyer, Mark. “Henry Wadsworth Longfellow’s Evangeline: A Tale of Acadie and the Ambiguous Afterlife of the History of the Acadians. Canadian Review of American Studies 48, no. 2 (2018): 122-145. 
Longfellow’s Evangeline was hailed as a great and distinctively American work when it appeared in 1847, and the poem’s use of North American history was a key element in its favourable reception. This use of history, however, is ambiguous and complex. This epic continues, first of all, in a long tradition of romanticized retellings of the heart-rending story of the Acadians. but the work also engages in a dual-level dialogue with both the mid-eighteenth century history of the Acadians, who are pitied, without inciting indignation, and the contemporary history of mid-nineteenth century America, whose expansionism it both implicitly celebrates and criticizes. 
Pearl, Jonathan L. “Witchcraft in New France in the Seventeenth Century: The Social Aspect” Historical Reflections/ Réflexions Historiques 4 no. 2 (Winter/Hiver 1977): 41-55. 
Surprisingly, New France was almost untouched by the sort of witchcraft accusations and trials which were endemic in New England and Europe throughout the seventeenth century. There were a few cases in which witchcraft, or spells, seem to have been a factor, but they were not formal witchcraft accusations or trials, and one does not detect the same sense of terror as in the European situation. After a brief examination of a few well-known cases in Quebec, this paper will examine several aspects of the culture and society of New France which related to beliefs and practices of witchcraft. We will, through a comparison of these areas with the society and culture of France, attempt to determine the differences which resulted in an almost total lack of witchcraft persecution in New France. 
Podruchny, Carolyn. “Werewolves and Windigos: Narratives of Cannibal Monsters in French-Canadian Voyageur Oral Tradition”, Ethnohistory 51 no. 4 (Fall 2004): 677-700. 
This fascinating article delves into the cultural ties between French Canadian trappers and indigenous trappers on their respective monsters: the werewolf and the windigo. It illustrates the traits of these two monsters, the social contexts of identifying both of them through their peoples’ perceptions, and exploring how the daily lives of trappers in the wilderness allowed the two beliefs and monsters to flourish. It also deals with the practical symbiosis of the two monsters, as the two cultures intertwined within the context of the fur trade. 
Podruchny, Carolyn. Making the Voyageur World: Travelers and Traders in the North American Fur Trade. Toronto: University of Toronto Press, 2006. 
Carolyn Podruchny explores the little-known world of the common voyageur in New France through thorough analysis of rare archival material, and interprets the daily lives of the voyageurs and how it informed their unique and eclectic cosmology, marrying French Canadian beliefs and superstitions with Indigenous beliefs and cosmology. 
Sandwell, B.K. “The French Canadians”, The Annals of the American Academy of Political and Social Science 253: Features of Present-Day Canada (September 1947): 169-175.
This article explores the unique identity and characteristics of French Canadians and their history. It’s simple and introductory, but concise. 
Smallman, Shawn. “Spirit Beings, Mental Illness, and Murder: Fur Traders and the Windigo in Canada’s Boreal Forest, 1774 to 1935.” Ethnohistory 57 no.4 (Fall 2010): 572-596. 
This article builds on the extensive literature regarding the Algonquian belief in the windigo, a cannibal spirit, by examining how traders of the Hudson’s Bay Company viewed this phenomenon from the eighteenth to the early twentieth century. As native people brought windigos to posts for care or sought help from HBC employees to protect their families, traders responded to this disorder based on their company’s economic interests and their adherence to Enlightenment thought as well as on indigenous expectations of reciprocity. The fur trade and the windigo disorder were linked historically, so that the passing of the one marked the fading of the other, as the economic and cultural ties that shaped relationships between Algonquians and outsiders underwent a profound change in the early twentieth century. An imperial context ultimately determined how most Canadian institutions responded to the windigo, as colonial authorities created narratives around this disorder designed to increase their control over Cree and Ojibwa communities. 
Wintemberg, W. J. “French Canadian Folk-Tales”, The Journal of American Folklore 17 no. 67 Published by American Folklore Society (Oct.-Dec. 1904): 265-267.
The following tales were kindly communicated to me by Mr. John C. Day of Toronto. These tales were related by Mr. Day’s mother, a French Canadian. 
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phosphorousmoon · 5 years ago
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gwendolynlerman · 6 years ago
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Spanish grammar
Nouns
Gender
Nouns describe people, places, things and concrete or abstract concepts. In Spanish, nouns are classified by gender as masculine or feminine. The gender of a noun can generally be identified by the noun ending, however, there are some exceptions.
Masculine Nouns
The general rule is that nouns ending in -o are masculine. However, there are more possible endings.
-aje: el viaje (trip), el traje (suit)
-ambre: el hambre (hunger), el calambre (cramp)
-an, -en, -in, -on, un (with or without an accent): el pan (bread), el andén (platform), el espadín (sprat), el jamón (ham), el atún (tuna)
-ar, -er, -or: el colmenar (apiary), el ordenador (computer), el taller (workshop)
-ate, -ete, ote: el escaparate (showcase), el herrete (aglet), el camarote (cabin)
-che: el coche (car), el porche (porch) [exception: la noche (night)]
compass directions: el norte (north), el oeste (west)
compound words formed with a verb: el paraguas (parar + agua) (umbrella)
days of the week : el lunes (Monday), el domingo (Sunday)
-e, -é: el café (coffee), el tomate (tomato) [exceptions: la gente (people), la clase (classroom), la nube (cloud)]
-és: el arnés (harness)
-l: el papel (paper), el nivel (level) [exceptions: la piel (skin), la cárcel (jail)]
-ma: el programa (program), el poema (poem) [exceptions: la crema (cream), la cama (bed)]
-miento: el pimiento (pepper), el surfrimiento (suffering)
months: enero (January), diciembre (December)
-n: el tren (train) [exception: la imagen (image)]
names of bodies of water and mountains: el Atlántico (Atlantic Ocean), el Teide (Teide mountain)
numerals : el uno (one), el cien (hundred)
-o: el trabajo (work), el libro (book) [exceptions: la foto (photo), la mano (hand)]
-pa: el mapa (map), el arpa [exception: la capa (cape)]
-ta: el cometa (comet), el planeta (planet) [exceptions: la carta (card/letter), la pata (paw)]
-x: el tórax (thorax)
Feminine Nouns
The general rule is that nouns ending in -a are feminine. However, there are some different noun endings that are also feminine.
-a : la ventana (window), la comida (food/meal) [exceptions: el sofá (couch), el día (day)]
-ad, -ed, -id, ud: la facultad (faculty), la pared (wall), la vid (grapewine), la salud (health)
-ción, -sión, -zón: la información (information), la presión (pressure), la razón (reason)
city names ending with -a: Barcelona, Málaga (Malaga)
-ez, -eza: la vez (time), la tristeza (sadness)
-ia, -ie: la historia (history/story), la serie (series/TV show)
-is: la tesis (thesis), la crisis (crisis) [exception: el arcoíris (rainbow)]
letters of the alphabet: la a, la hache (h)
many countries: España (Spain), Italia (Italy)
-ncia: la provincia (province), la paciencia (patience)
the name of islands: Mallorca (Majorca), Ibiza
-umbre: la costumbre (habit/custom), la cumbre (summit)
-z: la cruz (cross), la nariz (nose) [exception: el lápiz (pencil)]
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releasemyad1 · 11 months ago
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