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Strata is a name O'Reilly Media uses to use for conferences related to Big Data.The first Strata conference was named "Strata Conference 2011" and held February 1 - 3, 2011 in Santa Clara, California.The first Strata conference to use "+ Hadoop" in the title was "Strata Conference + Hadoop World", October 23 - 25, 2012 in New York City.The last time Strata was used without the "+ Hadoop" in the title was "Strata Conference", February 11 - 13, 2014 in Santa Clara California.The first "Strata + Hadoop World" conference was held October 15 - 17, 2014 in New York City. The Strata name has not been used in any other context than "Strata + Hadoop World" since this conference.There were seven Strata + Hadoop World conferences between October 2014 and March 2016. They've been held twice in New York City and once each in London, Singapore, Barcelona, and San Jose, California.Conferences Archive - O'Reilly Media

In 1968, a man named Carlos Castaneda pulled off a remarkable ethnological hoax. While enrolled in the anthropology program at the University of California in Los Angeles, he submitted as his masters thesis an account of his apprenticeship under an old Yaqui Indian named don Juan Matus, who allegedly lived in the Sonoran desert north of Mexico.The thesis was subsequently published by the University of California Press under the title The Teachings of Don Juan: a Yaqui Way of Knowledge, and became a bestseller. In the book, Castaneda claimed that the mysterious don Juan introduced him to psychoactive drugs over a period of five years in order to teach him a new way of seeing.The book was premised on the notion that there exists another reality, or a non-ordinary reality, that is only accessible to those who have learned to see it. Don Juan, the inheritor of a tradition of shaman sorcery and knowledge that possibly predated civilization, was allegedly in full command of this ability, and was a man of wisdom, precision, and power: a venerable guru in the truest sense.With the University of California backing it, the work caused a stir, both in anthropological circles and in the general reading public.Castaneda had presented what appeared to be a genuine account of a hitherto unknown school of knowledge.The work satisfied a popular sentiment of the 1960s that sought spiritual wisdom and insight from non-Western sources. It also interested a new generation of drug users intent on altered consciousness and intellectual enlightenment through psychotropic stimulation.Yet anthropologists and ethnologists had never seen anything like this.Even those studying the Yaquis had not encountered any kind of practices similar to the teachings of don Juan. Consider, for instance, the following excerpt from Jane Holden’s A Yaqui Life (1971):After the publication of the fascinating book by Carlos Castaneda about the highly complex drug culture practiced by the Yaqui don Juan, I was again in Texas and asked Rosalio [a Yaqui] if he knew anything about this sort of thing, or if he knew of any Yaqui who controlled drugs in the manner of don Juan. He was totally unfamiliar with this aspect of drug culture.Castaneda followed The Teachings of Don Juan with A Separate Reality in 1971, and Journey to Ixtlan in 1972, for which he was granted a Ph.D from the University of California.In Journey to Ixtlan, Castaneda reassessed his relationship with don Juan and claimed that the drug experiences had been mostly irrelevant. Don Juan had merely used the drugs as a distraction to keep Castaneda coming back, while subtly manipulating him to teach him the true path to knowledge and power. In Journey to Ixtlan, don Juan has all the characteristics of a Japanese Zen master, with a mischievous sense of humour, an infectious laugh, and an endless stream of Koan-like anecdotes.Castaneda’s first three works all made the New York Times bestseller list, and were reviewed by leading academic journals. They garnered attention from American writers as diverse as Joyce Carol Oates and Peter Matthiessen.In the mid-1970s, Castaneda’s popularity among the younger generation reached saturation point, and a significant number of Californian hippies were traveling south towards Mexico in search of don Juan, with amusing results:The Yaquis themselves are now approached by outsiders in search of don Juan. A Pascua Nueva Yaqui leader related that no few Volkswagen buses, usually with California license plates, find their way to Pascua Nueva. The inhabitants of the VW buses are described as “long-haired hippies,” for the word hippie has deeply penetrated Yaqui consciousness with strong negative connotations. The Pascua Nueva leader explained with some delight his tactics for dealing with these unwelcome intrusions. When inquiries begin, he says he has never heard of don Juan. Slowly he shifts to admitting cautiously that there is a don Juan but he must be protected. Finally he weakens and tells the inquirers where don Juan lives. There actually is an old man named don Juan who lives in Pascua Nueva, one said to have considerable ingenuity in spinning tales. Everyone is vastly amused and the hippies are usually good for a little money, cigarettes, beer, and other things before they realize they have been had. (Kelley, Yaqui Women, 1978)The impact of Castaneda’s works was significant enough for Time magazine to do a cover story on him in 1973, which involved a rare interview with Castaneda and a thorough investigation of his background.The article asserted that at the time of writing, The Teachings of Don Juan was selling 16,000 copies a week. Some significant findings were presented, including the revelation that most of the circulating information about Castaneda’s background was incorrect. Castaneda was ten years older than he claimed to be. He was not Brazilian, but Peruvian. And various other statements by Castaneda about his origins and his family situation turned out to be false. The article suggested that the anthropological importance of Castaneda's works rested on the credibility of don Juan's existence, but stopped short of calling the works fiction. In fact, the Time article was generally defensive of Castaneda, and maintained a conservative and respectful attitude towards Castaneda's claims. Not eager to disappoint don Juan's many fans, the authors of the article seemed enthusiastic about maintaining the mystique of the author and his informant, and supporting the validity of Castaneda's achievement.In 1976, Castaneda's works were finally debunked in Richard de Mille's book Castaneda's Journey. De Mille proved beyond doubt that Castaneda's works were fiction. He established chronological, narratological, thematic, and linguistic inconsistencies between the works, and identified the sources that Castaneda drew upon, or even plagiarized in his fictional accounts. Yet de Mille was not entirely against Castaneda, and on the contrary he admired Castaneda for what he had done. He treated the whole Castaneda/don Juan controversy as a sociological phenomenon, fully worthy of scientific investigation. The most interesting chapter of de Mille's book was "What happened at UCLA?", where he inquired into how the University of California conferred a PhD on Castaneda for a work that was so obviously fiction.Castaneda died in 1998, after living an extremely private and enigmatic life, and publishing a total of 12 books about his relationship with don Juan. He never admitted to the hoax, and his books have sold more than 28 million copies in 17 languages. While his Ph.D was never revoked, some anthropologists considered the conferral of a Ph.D “a disturbing and unforgivable breach of ethics”.The success of Castaneda’s works, as well as his bizarre life-long performance, are symptomatic of a persistent trend in Western and Eastern societies that asserts the existence of bodies of wisdom or spiritual knowledge that can be acquired and then passed on. This myth of the guru has roots in the ancient Indian concept of nirvana, or enlightenment, and rests on the popular assumptions that spiritual enlightenment (wisdom) cannot be acquired easily or quickly, but that it can be taught. One interesting contradiction in the cult of the guru is that while the master is often presented as a distinctive individual and a nonconformist, the pupils are expected to conform to the guru's path. This tendency where, for example, the Buddha figured it out by himself but the disciples must follow in the Buddha’s path, was examined at length in Herman Hesse's novel Siddhartha (1922).The popular concepts of wisdom and spiritual knowledge are fascinating, but they often seem to be accepted too readily without sufficient skepticism and critical examination.

I tried my best not to repeat the photographs.Military Elephant Battery in Peshawar - c1900​​​An Indian ayah (Nanny) with a European Baby - 1876​​​Afridi Tribesmen are Shown at Work in a Native Rifle Factory in Independent Tribal Territory in Kohat Pass India (Now in Pakistan) - 1935​​​Kamaladevi Chattopadhyay, First Indian Woman Representative to Geneva Conference of Educators - 1929​​​A warrior is ready for a tournament in Jaipur - 1929​​​Varanasi Ghats and Temples, 1870s​​​A boy awaits the arrival of the Viceroy and Lady Irwin with flowers - Srinagar 1929​​​Marxist Revolutionary Che Guevera in India - 1959​​​Netaji Subhash Chandra Bose, Celular Jail(Kala Pani), Andaman and Nicobar Islands, 1944​​​Maharaja of Indore Tukojirao Holkar III (Right) and his Brother (Left) starting for the Shaniana in the Palace Grounds at Barwaha, Just before the Wedding Ceremony with Nancy Anne Miller - 1928​​​Pramila Esther Abraham - First Miss India 1947​​​​Sarat Chandra and Surendranath Roy(Great Bengali novelists) - 1927​​​Abdul Ghaffar Khan, know as the Frontier Gandhi - 1946​​​Mahatma Gandhi standing outside 10 Downing Street - London United Kingdom - 1930​​​Lord Curzon and Lady Curzon arriving at the Delhi Durbar, 1903.​​​Dr. Bidhan Chandra Roy, Mahatma Gandhi's Physician, during Gandhijis 3-week long hunger strike - Pune, 1943​​​​Tughlaqabad Fort, Delhi, 1870​​​Prince of Wales ( holding rifle) after hunting with a dead tiger, 1875-76​​Photograph showing soldiers of the 2nd Bombay Grenadiers of the Indian Army in Hampton Court Camp on the occasion of the Coronation of King Edward VII, August 1902, by Sir Benjamin Stone​​​​Suniti Devi, Maharani of Cooch Behar in 1902​​​​Shri Sir Nripendra Narayan, Maharaja of Cooch Behar in 1902​​​​Lord and Lady Curzon on Tiger Hunt in 1903​​​​​​​Indian YMCA conference, 1900s​​​Lal Bahadur Shashtri(Left) and Morarji Desai(Center), 1964​​​​​Taj Mahal Hotel - Bombay (Mumbai) c1900​​​Swami Vivekananda, ALAMEDA, CALIFORNIA, APRIL 1900​​​Maharaja of Baroda Sir Sayajirao III Gaekwad - 1910​​​Princess Durru Shehvar, Wife of Azam Jah eldest son of the seventh and last Nizam of Hyderabad, Mir Osman Ali Khan - Hyderabad 1946​​​The Silver Throne in the Durbar Hall, Mysore Palace - Karnataka, 1895​​Maharajah Sayaji Rao Gaekwar (He ruled Vododara from 1875-1939) ,1875​​​​