Burn down your cities and leave our farms, and your cities will spring up again as if by magic.
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Customs posts could spring up again, as could some form of immigration controls to prevent migrants from using Northern Ireland as a backdoor route to the rest of Britain.
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408 Yet Iran still has 30,000 active Qanat systems today.Old ways of water management spring up again in arid regions. M.J. Strauss. International Herald Tribune.
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Siyaghi, Dr. Seyd Mohammad Dabir. Sazeman e Miras e Farhangi. Qazvin. 2002. #M.J. Strauss. Old ways of water management spring up again in arid regions.
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Cranks may spring up again outside London - 3 January 2002 - CatererSearch Kay Canter died in April 2007 at age 85."Death of a 'Crank'" Daphne Swann died on 28 February 2020 at age 95. The current owners have now agreed a sandwich distribution deal with Holland and Barrett in selected stores in London, and a frozen ready meal deal with Waitrose.
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After independence in 1960, brothels and prostitution that had been prohibited in the middle 1940s began to spring up again. The welfare and social services department created to rehabilitate child prostitutes started scaling down on its investigations of child prostitutes. By the early 1980s, street prostitution became a common sight on Allen Avenue, Ikeja and in some areas of Oshodi and later Kuramo Beach. In 1987, the Women's Center in Nigeria wrote a press release about the harassment, assault and rape of prostitute by law enforcement members.
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Revival began to spring up again, and Edwards preached his most famous sermon "Sinners in the Hands of an Angry God", in Enfield, Connecticut in 1741. Though this sermon has been widely reprinted as an example of "fire and brimstone" preaching in the colonial revivals, this is not in keeping with Edward's actual preaching style. Edwards did not shout or speak loudly, but talked in a quiet, emotive voice. He moved his audience slowly from point to point, towards an inexorable conclusion: they were lost without the grace of God.
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Despite this, local people, under threat of arrest used to build crosses at the site of the Rainiai massacre; the crosses were periodically demolished by the Soviet authorities, only to spring up again. The political organization Sąjūdis began to discuss the massacre more openly in 1988, during the glasnost policy of Soviet premier Mikhail Gorbachev. After Lithuania regained its independence, a chapel designed by Algirdas Žebrauskas was built in the Telšiai cemetery. Funded by donations, it was built in 1991, and became one of the first memorials to be erected for the people who were killed by the Soviet authorities during the Soviet occupation of Lithuania (1940–1941 and 1944–1991).
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The version noted by Cecil SharpCecil J. Sharp (Ed) (1975) One Hundred English Folksongs (For Medium Voice), Dover, ends with "When will we meet again? / When the autumn leaves that fall from the trees / Are green and spring up again." Many verses in this ballad have parallels in other ballads: Bonny Bee Hom, Sweet William's Ghost and some variants of The Twa Brothers.Francis James Child, The English and Scottish Popular Ballads, v 2, p 234, Dover Publications, New York 1965 The motif that excessive grief can disturb the dead is found also in German and Scandinavian ballads, as well as Greek and Roman traditions.
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Features typical of well-developed karst terrain A karst spring in the Jura mountains near Ouhans in eastern France at the source of the river Loue Farming in karst areas must take into account the lack of surface water. The soils may be fertile enough, and rainfall may be adequate, but rainwater quickly moves through the crevices into the ground, sometimes leaving the surface soil parched between rains. A karst fenster (karst window) occurs when an underground stream emerges onto the surface between layers of rock, cascades some distance, and then disappears back down, often into a sinkhole. Rivers in karst areas may disappear underground a number of times and spring up again in different places, usually under a different name (like Ljubljanica, the river of seven names).
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It was not until the 1960s that Progressive Judaism started to grow once again in the Netherlands. Much of its success was related to the hard work of Rabbi Jacob Soetendorp, rabbi for the Liberal community in Amsterdam since 1954. Because of his hard work, new communities started to spring up again within the Jewish Netherlands – sometimes much to the disagreement of the Orthodox Jewish community in the Netherlands, combined in the Nederlands Israëlitisch Kerkgenootschap, which, until this day, does not fully recognize the Nederlands Verbond voor Progressief Jodendom. The 1990s and the first years of the 21st century saw a new impulse to Progressive Judaism in the Netherlands with the establishment of three new communities: one in Utrecht in 1993; one in Heerenveen (Beth Hatsafon) in 2000; and one in Almere (Beth B'nei Jonah) in 2003.
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