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Angels in art

Angels have appeared in works of art since early Christian art, and they have been a popular subject for Byzantine and European paintings and sculpture.

Normally given wings in art, angels are usually intended, in both Christian and Islamic art, to be beautiful, though several depictions go for more awe-inspiring or frightening attributes, notably in the depiction of the living creatures (which have bestial characteristics), ophanim (which are wheels) and cherubim (which have mosaic features); As a matter of theology, they are spiritual beings who do not eat or excrete and are genderless. Many historical depictions of angels may appear to the modern eye to be gendered as either male or female by their dress or actions, but until the 19th century, even the most female looking will normally lack breasts, and the figures should normally be considered as genderless. In 19th-century art, especially funerary art, this traditional convention is sometimes abandoned. The lack of gender was to enable these winged creatures to be relatable to both genders.

In the Early Church
Specific ideas regarding how to portray angels began to develop in the early Church. Since angels are defined as pure spirits, the lack of a defined form has allowed artists wide latitude for creativity. Daniel 8:15 describes Gabriel as appearing in the "likeness of man" and in Daniel 9:21 he is referred to as "the man Gabriel." Such anthropomorphic descriptions of an angel are consistent with previous descriptions of angels, as in Genesis 19:5. They were usually depicted in the form of young men.

The earliest known Christian image of an angel, in the Cubicolo dell'Annunziazione in the Catacomb of Priscilla, which is dated to the middle of the third century, is a depiction of the Annunciation in which Gabriel is portrayed without wings. Representations of angels on sarcophagi and on objects such as lamps and reliquaries of that period also show them without wings, as for example the angel in the Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus.

In a third-century fresco of the Hebrew children in the furnace, in the cemetery of St. Priscilla, a dove takes the place of the angel, while a fourth-century representation of the same subject, in the coemeterium maius, substitutes the Hand of God for the heavenly messenger.

The earliest known representation of angels with wings is on what is called the Prince's Sarcophagus, discovered at Sarigüzel, near Istanbul, in the 1930s, and attributed to the time of Theodosius I (379-395). Flying winged angels, very often in pairs flanking a central figure or subject, are derivations in visual terms from pairs of winged Victories in classical art.

In this same period, Saint John Chrysostom explained the significance of angels' wings: "They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."

From then on Christian art generally represented angels with wings, as in the cycle of mosaics in the Basilica di Santa Maria Maggiore (432–440). Multi-winged angels, often with only their face and wings showing, drawn from the higher grades of angels, especially cherubim and seraphim, are derived from Persian art, and are usually shown only in heavenly contexts, as opposed to performing tasks on Earth. They often appear in the pendentives of domes or semi-domes of churches.

Byzantine art

Angels appear in Byzantine art in mosaics and icons. Artists found some of their inspiration from winged Greek figures such as "Victory". They also drew from imperial iconography. Court eunuchs could rise to positions of authority in the Empire. They performed ceremonial functions and served as trusted messengers. Amelia R. Brown points out that legislation under Justinian indicates that many of them came from the Caucasus, having light eyes, hair, and skin, as well as the "comely features and fine bodies" desired by slave traders. Those "castrated in childhood developed a distinctive skeletal structure, lacked full masculine musculature, body hair and beards,...." As officials, they would wear a white tunic decorated with gold. Brown suggests that "Byzantine artists drew, consciously or not, on this iconography of the court eunuch".

Daniel 10: 5–6 describes an angel as clothed in linen and girt with gold. Angels, especially the archangel Michael, who were depicted as military-style agents of God, came to be shown wearing Late Antique military uniform. This could be either the normal military dress, with a tunic to about the knees, armour breastplate and pteruges, but also often the specific dress of the bodyguard of the Byzantine Emperor, with a long tunic and the loros, a long gold and jewelled pallium restricted to the Imperial family and their closest guards, and in icons to archangels. The basic military dress it is still worn in pictures into the Baroque period and beyond in the West, and up to the present day in Eastern Orthodox icons. Other angels came to be conventionally depicted in long robes.

Medieval art
Medieval depictions of angels borrow from the Byzantine. In the French Hours of Anne of Brittany, Gabriel wears a dalmatic. In the later Middle Ages they often wear the vestments of a deacon, a cope over a dalmatic, especially Gabriel in Annunciation scenes - for example The Annunciation by Jan van Eyck. This indicated that, for all their powers, they could not perform the Eucharist, and were in this respect outranked by every priest, reinforcing the prestige of the clergy. In Early Christian art white robes were almost invariably adopted, sometimes bound with the "golden girdle" of Revelation. During the mediæval period senior angels were often clad in every brilliant colour, while junior ranks wore white. Early Renaissance painters such as Jan van Eyck and Fra Angelico painted angels with multi-colored wings. Depictions of angels came to combine medieval notions of beauty with feminine ideals of grace and beauty, as in da Panicale's 1435 Baptism of Christ.

Renaissance art
The classical erotes or putto re-appeared in art during the Italian Renaissance in both religious and mythological art, and is often known in English as a cherub, the singular of cherubim, actually one of the higher ranks in the Christian angelic hierarchy. They normally appear in groups and are generally given wings in religious art, and are sometimes represented as just a winged head. They generally are just in attendance, except that they may be amusing Christ or John the Baptist as infants in scenes of the Holy Family.

The classic example of Renaissance art showing Erotes is the depiction of Eros and Cupid. In the Greek mythology, Eros and his Roman counterpart Cupid, are winged and have arrows they use to manipulate people to fall in love.

Victorian art
In the late 19th century artists' model Jane Burden Morris came to embody an ideal of beauty for Pre-Raphaelite painters. With the use of her long dark hair and features made somewhat more androgynous, they created a prototype Victorian angel which would appear in paintings and stained glass windows. Roger Homan notes that Edward Burne-Jones and others used her image often and in different ways, creating a new type of angel.

Islamic art
Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles. Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings. Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran. Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.

Angels in manuscripts
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence. While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals. Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad’s Ascension (Mir‘ajnama) and the Siyer-i Nebi.

Angels in heaven and hell
The Qur’an makes multiple references to angels. These angels take on both active and passive roles in Quranic stories. In the story of the creation of Adam, God announces to the angels that he intends to create man. The angels act as witnesses to this announcement and subsequent creation of Adam. Although there are many versions of the story, Islamic sources relate that God used the creation of Adam as a punishment or test for the angels. Therefore, the role of angels is often described as in opposition to man.

Another angel-like creature mentioned in the Qu’ran (4:97, 32:11) is the zabāniya. A zabāniya is a black angel of hell that brings souls of sinners down to hell to punish them and can be seen in illustrations of The Timurid Book of the Prophet Muhammad’s Ascension (c. 1436 A.D.). There are nineteen zabāniya, led by Mālik, an angel considered to be the master of fire or the gatekeeper of hell. Mālik's and zabāniya's categorizations as angels are debated as some believe they are better described as spirits or demons. Actually, portrayal of Zabaniyya shares many traits characteristical for demons in Islamic arts. As seen in The Timurid Book of the Prophet Muhammad’s Ascension, Muhammad is greeted by Mālik and later witnesses the torture of sinners carried out by the zabāniya.

Similar, the fallen angel Iblis is shown during his moment of refusal to prostrate himself before the newly created Adam, leading to his banishment to the bottom of hell. He is depict as black skinned monstrous creature with horns and flaming eyes, in contrast to the presentation of the noble angels. Only his wings remain as a sign of his former angelic status, however with burned edges.

Angels associated with Muhammad
Although depictions of Muhammad are often forbidden, the few that exist often include images of angels. Specifically, the Archangel Gabriel is frequently shown alongside Muhammad. For example, in The Timurid Book of the Prophet Muhammad’s Ascension, the Archangel Gabriel appears to Muhammad in Mecca to announce his ascension. Kneeling before Muhammad, Gabriel is shown with colorful wings and a crown. Later in The Timurid Book, Muhammad is shown with Gabriel meeting a group of angels in heaven. In the Jami' al-tawarikh, a Persian history from the 14th century, Muhammad is depicted beside al-Buraq, whose tail is transformed into an angel, while two other angels approach. A 16th-century Ottoman manuscript of Siyer-i Nebi, a Turkish epic about the life of Muhammad, also includes many depictions of Muhammad alongside angels.

Jewish art
Mainstream Rabbinic Judaism discourages focus from being placed on angels due to fears about idolatry and a desire to curtail any inclinations to polytheism. As such, many Jews do not make or display art of angels. However, such art does exist, and has been consistently made throughout Rabbinic history, such as in the Dura Europos synagogue, where wingless humanoid angels dressed like Persians appear, as well as winged humanoids. Overall, if angel art is popular in a time and place, there will be Jewish art that depicts angels as well. Contemporary resistance and ignorance regarding angels in Judaism, and specifically in Jewish art, may partially stem from the current strong association between angels and Christianity. Sanoi, Sansoni, and Samanglif (also spelled Senoy, Sansenoy and Semangelof) are three angels that protect newborns. Depictions of them as small, non-human creatures occur on amulets and have had a small resurgence in popularity in recent years. They are associated with the Alphabet of Ben Sira, where they attempt to retrieve Lilith after she flees from Adam. When they cannot, they make her promise not to harm newborns if they are protecting them. The use of their names in amulets for children predates the story, and that was likely intended to explain an existing custom.

Cherubim in their classic Jewish description are typically creatures with features of a human, lion, bird, and cattle in some combination. The variety of imagery here was common in the Ancient Near East, and draws on that of the lamassu. The name cherub may come from that connection. It also draws on the imagery of the sphinx. The descriptions of cherubim overall vary. Similarly, the imagery used for seraphim derives from the uraeus, which appeared in ancient carvings from Judah. It particularly occurred on seals, where it was invoked as a protective symbol.

While winged humanoid angels are strongly associated with Christianity, some academics argue that rather than Judaism occasionally adopting this imagery from Christianity, Christianity adopted it from Judaism. In text, humanoid beings with wings and no other unusual features appear as early as the writing of Zechariah 5:5-11. The most common wings are feathered, but occasionally winged humanoid angels in Jewish art have been depicted with butterfly wings. Winged angels are sometimes also depicted with halos.

Angels sometimes are depicted as birds without human features.

Humanoid angels appear in Ethiopian Jewish art traditions, which are traditionally non-Rabbinic.

Many well known pop culture depictions of angels in the West come from the work of Jewish writers.

title: Angels in art


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Arctic fox

The Arctic fox (Vulpes lagopus), also known as the white fox, polar fox, or snow fox, is a small species of fox native to the Arctic regions of the Northern Hemisphere and common throughout the Arctic tundra biome. It is well adapted to living in cold environments, and is best known for its thick, warm fur that is also used as camouflage. It has a large and very fluffy tail. In the wild, most individuals do not live past their first year but some exceptional ones survive up to 11 years. Its body length ranges from 46 to 68 cm, with a generally rounded body shape to minimize the escape of body heat.

The Arctic fox preys on many small creatures such as lemmings, voles, ringed seal pups, fish, waterfowl, and seabirds. It also eats carrion, berries, seaweed, and insects and other small invertebrates. Arctic foxes form monogamous pairs during the breeding season and they stay together to raise their young in complex underground dens. Occasionally, other family members may assist in raising their young. Natural predators of the Arctic fox are golden eagles, Arctic wolves, polar bears, wolverines, red foxes, and grizzly bears.

Behavior
Arctic foxes must endure a temperature difference of up to 90-100 C-change between the external environment and their internal core temperature. To prevent heat loss, the Arctic fox curls up tightly tucking its legs and head under its body and behind its furry tail. This position gives the fox the smallest surface area to volume ratio and protects the least insulated areas. Arctic foxes also stay warm by getting out of the wind and residing in their dens. Although the Arctic foxes are active year-round and do not hibernate, they attempt to preserve fat by reducing their locomotor activity. They build up their fat reserves in the autumn, sometimes increasing their body weight by more than 50%. This provides greater insulation during the winter and a source of energy when food is scarce.

Reproduction
In the spring, the Arctic fox's attention switches to reproduction and a home for their potential offspring. They live in large dens in frost-free, slightly raised ground. These are complex systems of tunnels covering as much as 1000 m2 and are often in eskers, long ridges of sedimentary material deposited in formerly glaciated regions. These dens may be in existence for many decades and are used by many generations of foxes.

Arctic foxes tend to select dens that are easily accessible with many entrances, and that are clear from snow and ice making it easier to burrow in. The Arctic fox builds and chooses dens that face southward towards the sun, which makes the den warmer. Arctic foxes prefer large, maze-like dens for predator evasion and a quick escape especially when red foxes are in the area. Natal dens are typically found in rugged terrain, which may provide more protection for the pups. But, the parents will also relocate litters to nearby dens to avoid predators. When red foxes are not in the region, Arctic foxes will use dens that the red fox previously occupied. Shelter quality is more important to the Arctic fox than the proximity of spring prey to a den.

The main prey of the Arctic fox in the tundra are lemmings, which is why the white fox is often called the "lemming fox". The white fox's reproduction rates reflect the lemming population density, which cyclically fluctuates every 3–5 years. When lemmings are abundant, the white fox can give birth to 18 pups, but they often do not reproduce when food is scarce. The "coastal fox" or blue fox lives in an environment where food availability is relatively consistent, and they will have up to 5 pups every year.

Breeding usually takes place in April and May, and the gestation period is about 52 days. Litters may contain as many as 25 (the largest litter size in the order Carnivora). The young emerge from the den when 3 to 4 weeks old and are weaned by 9 weeks of age.

Arctic foxes are primarily monogamous and both parents will care for the offspring. When predators and prey are abundant, Arctic foxes are more likely to be promiscuous (exhibited in both males and females) and display more complex social structures. Larger packs of foxes consisting of breeding or non-breeding males or females can guard a single territory more proficiently to increase pup survival. When resources are scarce, competition increases and the number of foxes in a territory decreases. On the coasts of Svalbard, the frequency of complex social structures is larger than inland foxes that remain monogamous due to food availability. In Scandinavia, there are more complex social structures compared to other populations due to the presence of the red fox. Also, conservationists are supplying the declining population with supplemental food. One unique case, however, is Iceland where monogamy is the most prevalent. The older offspring (1-year-olds) often remain within their parent's territory even though predators are absent and there are fewer resources, which may indicate kin selection in the fox.

Diet
Arctic foxes generally eat any small animal they can find, including lemmings, voles, other rodents, hares, birds, eggs, fish, and carrion. They scavenge on carcasses left by larger predators such as wolves and polar bears, and in times of scarcity also eat their feces. In areas where they are present, lemmings are their most common prey, and a family of foxes can eat dozens of lemmings each day. In some locations in northern Canada, a high seasonal abundance of migrating birds that breed in the area may provide an important food source. On the coast of Iceland and other islands, their diet consists predominantly of birds. During April and May, the Arctic fox also preys on ringed seal pups when the young animals are confined to a snow den and are relatively helpless. They also consume berries and seaweed, so they may be considered omnivores. This fox is a significant bird-egg predator, consuming eggs of all except the largest tundra bird species.

Arctic foxes survive harsh winters and food scarcity by either hoarding food or storing body fat subcutaneously and viscerally. At the beginning of winter, one Arctic fox has approximately 14740 kJ of energy storage from fat alone. Using the lowest BMR value measured in Arctic foxes, an average sized fox of 3.5 kg would need 471 kJ/day during the winter to survive. In Canada, Arctic foxes acquire from snow goose eggs at a rate of 2.7–7.3 eggs/h and store 80–97% of them. Scats provide evidence that they eat the eggs during the winter after caching. Isotope analysis shows that eggs can still be eaten after a year, and the metabolizable energy of a stored goose egg only decreases by 11% after 60 days; a fresh egg has about 816 kJ. Eggs stored in the summer are accessed the following spring prior to reproduction.

Adaptations
The Arctic fox lives in some of the most frigid extremes on the planet, but they do not start to shiver until the temperature drops to -70 °C. Among its adaptations for survival in the cold is its dense, multilayered pelage, which provides excellent insulation. Additionally, the Arctic fox is the only canid whose foot pads are covered in fur. There are two genetically distinct coat color morphs: white and blue. The white morph has seasonal camouflage, white in winter and brown along the back with light grey around the abdomen in summer. The blue morph is often a dark blue, brown, or grey color year-round. Although the blue allele is dominant over the white allele, 99% of the Arctic fox population is the white morph. Two similar mutations to MC1R cause the blue color and the lack of seasonal color change. The fur of the Arctic fox provides the best insulation of any mammal.

The Arctic fox has a low surface area to volume ratio, as evidenced by its generally compact body shape, short muzzle and legs, and short, thick ears. Since less of its surface area is exposed to the Arctic cold, less heat escapes from its body.

Sensory modalities
The Arctic fox has a functional hearing range between 125 Hz–16 kHz with a sensitivity that is ≤ 60 dB in air, and an average peak sensitivity of 24 dB at 4 kHz. Overall, the Arctic foxes hearing is less sensitive than the dog and the kit fox. The Arctic fox and the kit fox have a low upper-frequency limit compared to the domestic dog and other carnivores. The Arctic fox can easily hear lemmings burrowing under 4-5 inches of snow. When it has located its prey, it pounces and punches through the snow to catch its prey.

The Arctic fox also has a keen sense of smell. They can smell carcasses that are often left by polar bears anywhere from 10 to 40 km. It is possible that they use their sense of smell to also track down polar bears. Additionally, Arctic foxes can smell and find frozen lemmings under 46 – of snow, and can detect a subnivean seal lair under 150 cm of snow.

Physiology
The Arctic fox contains advantageous genes to overcome extreme cold and starvation periods. Transcriptome sequencing has identified two genes that are under positive selection: Glycolipid transfer protein domain containing 1 (GLTPD1) and V-akt murine thymoma viral oncogene homolog 2 (AKT2). GLTPD1 is involved in the fatty acid metabolism, while AKT2 pertains to the glucose metabolism and insulin signaling.

The average mass specific BMR and total BMR are 37% and 27% lower in the winter than the summer. The Arctic fox decreases its BMR via metabolic depression in the winter to conserve fat storage and minimize energy requirements. According to the most recent data, the lower critical temperature of the Arctic fox is at −7 C in the winter and 5 C in the summer. It was commonly believed that the Arctic fox had a lower critical temperature below −40 C. However, some scientists have concluded that this statistic is not accurate since it was never tested using the proper equipment.

About 22% of the total body surface area of the Arctic fox dissipates heat readily compared to red foxes at 33%. The regions that have the greatest heat loss are the nose, ears, legs, and feet, which is useful in the summer for thermal heat regulation. Also, the Arctic fox has a beneficial mechanism in their nose for evaporative cooling like dogs, which keeps the brain cool during the summer and exercise. The thermal conductivity of Arctic fox fur in the summer and winter is the same; however, the thermal conductance of the Arctic fox in the winter is lower than the summer since fur thickness increases by 140%. In the summer, the thermal conductance of the Arctic foxes body is 114% higher than the winter, but their body core temperature is constant year-round.

One way that Arctic foxes regulate their body temperature is by utilizing a countercurrent heat exchange in the blood of their legs. Arctic foxes can constantly keep their feet above the tissue freezing point (−1 C) when standing on cold substrates without losing mobility or feeling pain. They do this by increasing vasodilation and blood flow to a capillary rete in the pad surface, which is in direct contact with the snow rather than the entire foot. They selectively vasoconstrict blood vessels in the center of the foot pad, which conserves energy and minimizes heat loss. Arctic foxes maintain the temperature in their paws independently from the core temperature. If the core temperature drops, the pad of the foot will remain constantly above the tissue freezing point.

Size
The average head-and-body length of the male is 55 cm, with a range of 46 to 68 cm, while the female averages 52 cm with a range of 41 to 55 cm. In some regions, no difference in size is seen between males and females. The tail is about 30 cm long in both sexes. The height at the shoulder is 25 to 30 cm. On average males weigh 3.5 kg, with a range of 3.2 to 9.4 kg, while females average 2.9 kg, with a range of 1.4 to 3.2 kg.

Taxonomy
Vulpes lagopus is a 'true fox' belonging to the genus Vulpes of the fox tribe Vulpini, which consists of 12 extant species. It is classified under the subfamily Caninae of the canid family Canidae. Although it has previously been assigned to its own monotypic genus Alopex, recent genetic evidence now places it in the genus Vulpes along with the majority of other foxes.

It was originally described by Carl Linnaeus in the 10th edition of Systema Naturae in 1758 as Canis lagopus. The type specimen was recovered from Lapland, Sweden. The generic name vulpes is Latin for "fox". The specific name lagopus is derived from Ancient Greek λαγώς (lagōs, "hare") and πούς (pous, "foot"), referring to the hair on its feet similar to those found in cold-climate species of hares.

Looking at the most recent phylogeny, the Arctic fox and the red fox (Vulpes vulpes) diverged approximately 3.17MYA. Additionally, the Arctic fox diverged from its sister group, the kit fox (Vulpes macrotis), at about 0.9MYA.

Origins
The origins of the Arctic fox have been described by the "out of Tibet" hypothesis. On the Tibetan Plateau, fossils of the extinct ancestral Arctic fox (Vulpes qiuzhudingi) from the early Pliocene (5.08–3.6 MYA) were found along with many other precursors of modern mammals that evolved during the Pliocene (5.3–2.6 MYA). It is believed that this ancient fox is the ancestor of the modern Arctic fox. Globally, the Pliocene was about 2–3 °C warmer than today, and the Arctic during the summer in the mid-Pliocene was 8 °C warmer. By using stable carbon and oxygen isotope analysis of fossils, researchers claim that the Tibetan Plateau experienced tundra-like conditions during the Pliocene and harbored cold-adapted mammals that later spread to North America and Eurasia during the Pleistocene Epoch (2.6 million-11,700 years ago).

Subspecies
Besides the nominate subspecies, the common Arctic fox, V. l. lagopus, four other subspecies of this fox have been described:
 * Bering Islands Arctic fox, V. l. beringensis
 * Greenland Arctic fox, V. l. foragoapusis
 * Iceland Arctic fox, V. l. fuliginosus
 * Pribilof Islands Arctic fox, V. l. pribilofensis

Distribution and habitat
The Arctic fox has a circumpolar distribution and occurs in Arctic tundra habitats in northern Europe, northern Asia, and North America. Its range includes Greenland, Iceland, Fennoscandia, Svalbard, Jan Mayen (where it was hunted to extinction) and other islands in the Barents Sea, northern Russia, islands in the Bering Sea, Alaska, and Canada as far south as Hudson Bay. In the late 19th century, it was introduced into the Aleutian Islands southwest of Alaska. However, the population on the Aleutian Islands is currently being eradicated in conservation efforts to preserve the local bird population. It mostly inhabits tundra and pack ice, but is also present in Canadian boreal forests (northeastern Alberta, northern Saskatchewan, northern Manitoba, Northern Ontario, Northern Quebec, and Newfoundland and Labrador) and the Kenai Peninsula in Alaska. They are found at elevations up to 3000 m above sea level and have been seen on sea ice close to the North Pole.

The Arctic fox is the only land mammal native to Iceland. It came to the isolated North Atlantic island at the end of the last ice age, walking over the frozen sea. The Arctic Fox Center in Súðavík contains an exhibition on the Arctic fox and conducts studies on the influence of tourism on the population. Its range during the last ice age was much more extensive than it is now, and fossil remains of the Arctic fox have been found over much of northern Europe and Siberia.

The color of the fox's coat also determines where they are most likely to be found. The white morph mainly lives inland and blends in with the snowy tundra, while the blue morph occupies the coasts because its dark color blends in with the cliffs and rocks.

Migrations and travel
During the winter, 95.5% of Arctic foxes utilize commuting trips, which remain within the fox's home range. Commuting trips in Arctic foxes last less than 3 days and occur between 0–2.9 times a month. Nomadism is found in 3.4% of the foxes, and loop migrations (where the fox travels to a new range, then returns to its home range) are the least common at 1.1%. Arctic foxes in Canada that undergo nomadism and migrations voyage from the Canadian archipelago to Greenland and northwestern Canada. The duration and distance traveled between males and females is not significantly different.

Arctic foxes closer to goose colonies (located at the coasts) are less likely to migrate. Meanwhile, foxes experiencing low-density lemming populations are more likely to make sea ice trips. Residency is common in the Arctic fox population so that they can maintain their territories. Migratory foxes have a mortality rate >3 times higher than resident foxes. Nomadic behavior becomes more common as the foxes age.

In July 2019, the Norwegian Polar Institute reported the story of a yearling female which was fitted with a GPS tracking device and then released by their researchers on the east coast of Spitsbergen in the Svalbard group of islands. The young fox crossed the polar ice from the islands to Greenland in 21 days, a distance of 1,512 km. She then moved on to Ellesmere Island in northern Canada, covering a total recorded distance of 3,506 km in 76 days, before her GPS tracker stopped working. She averaged just over 46 km a day, and managed as much as 155 km in a single day.

Conservation status
The Arctic fox has been assessed as least concern on the IUCN Red List since 2004. However, the Scandinavian mainland population is acutely endangered, despite being legally protected from hunting and persecution for several decades. The estimate of the adult population in all of Norway, Sweden, and Finland is fewer than 200 individuals. Of these, especially in Finland, the Arctic fox is even classified as critically endangered, because even though the animal was declared a protected species in Finland in 1940, the population has not recovered despite that. As a result, the populations of Arctic fox have been carefully studied and inventoried in places such as the Vindelfjällens Nature Reserve (Sweden), which has the Arctic fox as its symbol.

The abundance of the Arctic fox tends to fluctuate in a cycle along with the population of lemmings and voles (a 3- to 4-year cycle). The populations are especially vulnerable during the years when the prey population crashes, and uncontrolled trapping has almost eradicated two subpopulations.

The pelts of Arctic foxes with a slate-blue coloration were especially valuable. They were transported to various previously fox-free Aleutian Islands during the 1920s. The program was successful in terms of increasing the population of blue foxes, but their predation of Aleutian Canada geese conflicted with the goal of preserving that species.

The Arctic fox is losing ground to the larger red fox. This has been attributed to climate change—the camouflage value of its lighter coat decreases with less snow cover. Red foxes dominate where their ranges begin to overlap by killing Arctic foxes and their kits. An alternative explanation of the red fox's gains involves the gray wolf. Historically, it has kept red fox numbers down, but as the wolf has been hunted to near extinction in much of its former range, the red fox population has grown larger, and it has taken over the niche of top predator. In areas of northern Europe, programs are in place that allow the hunting of red foxes in the Arctic fox's previous range.

As with many other game species, the best sources of historical and large-scale population data are hunting bag records and questionnaires. Several potential sources of error occur in such data collections. In addition, numbers vary widely between years due to the large population fluctuations. However, the total population of the Arctic fox must be in the order of several hundred thousand animals.

The world population of Arctic foxes is thus not endangered, but two Arctic fox subpopulations are. One is on Medny Island (Commander Islands, Russia), which was reduced by some 85–90%, to around 90 animals, as a result of mange caused by an ear tick introduced by dogs in the 1970s. The population is currently under treatment with antiparasitic drugs, but the result is still uncertain.

The other threatened population is the one in Fennoscandia (Norway, Sweden, Finland, and Kola Peninsula). This population decreased drastically around the start of the 20th century as a result of extreme fur prices, which caused severe hunting also during population lows. The population has remained at a low density for more than 90 years, with additional reductions during the last decade. The total population estimate for 1997 is around 60 adults in Sweden, 11 adults in Finland, and 50 in Norway. From Kola, there are indications of a similar situation, suggesting a population of around 20 adults. The Fennoscandian population thus numbers around 140 breeding adults. Even after local lemming peaks, the Arctic fox population tends to collapse back to levels dangerously close to nonviability.

The Arctic fox is classed as a "prohibited new organism" under New Zealand's Hazardous Substances and New Organisms Act 1996, preventing it from being imported into the country.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Arctic fox


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Anglo-Saxon (disambiguation)

Anglo-Saxons were Germanic tribes that settled in England, mainly in the sixth century.

Anglo-Saxon or Anglo-Saxons may also refer to:

Historical

 * History of Anglo-Saxon England
 * Archaeology of Anglo-Saxon England
 * Anglo-Saxon architecture
 * Anglo-Saxon art
 * Anglo-Saxon brooches
 * Burial in Anglo-Saxon England
 * Anglo-Saxon burial mounds
 * Anglo-Saxon charters
 * Christianity in Anglo-Saxon England
 * Anglo-Saxon Chronicle
 * Coinage in Anglo-Saxon England
 * List of Anglo-Saxon deities
 * Anglo-Saxon dress
 * Anglo-Saxon royal genealogies
 * Anglo-Saxon glass
 * Government in Anglo-Saxon England
 * Anglo-Saxon law
 * Anglo-Saxon London
 * Anglo-Saxon lyre
 * Magic in Anglo-Saxon England
 * Anglo-Saxon metrical charms
 * Anglo-Saxon mission
 * Old English, the earliest historical form of the English language
 * Anglo-Saxon paganism
 * Prosopography of Anglo-Saxon England
 * Anglo-Saxon riddles
 * Anglo-Saxon runes
 * Anglo-Saxon runic rings
 * List of Anglo-Saxon saints
 * Anglo-Saxon settlement of Britain
 * Anglo-Saxon turriform churches
 * Anglo-Saxon warfare
 * Weapons and armour in Anglo-Saxon England
 * Witchcraft in Anglo-Saxon England
 * Women in Anglo-Saxon society

Modern

 * Anglo-Saxon model, modern macroeconomic term
 * Anglo-Saxon world, modern societies based on or influenced by English customs
 * Anglo-Saxon (anthropology) or Nordic race, outdated racial concept
 * SS Anglo Saxon, one of several ships
 * White Anglo-Saxon Protestant, sociological term in the U.S.
 * Anglo-Saxons (slur), a derogatory term for English-speaking countries used in Russian propaganda
 * Anglo-Saxonism in the 19th century

title: Anglo-Saxon (disambiguation)


text:
Folklore of the United States

American folklore encompasses the folklore that has evolved in the present-day United States mostly since the European colonization of the Americas. It also contains folklore that dates back to the Pre-Columbian era.

Folklore consists of legends, music, oral history, proverbs, jokes, popular beliefs, fairy tales, stories, tall tales, and customs that are the traditions of a culture, subculture, or group. It is also the set of practices through which those expressive genres are shared.

Native American folklore
Native American cultures are rich in myths and legends that explain natural phenomena and the relationship between humans and the spirit world. According to Barre Toelken, feathers, beadwork, dance steps and music, the events in a story, the shape of a dwelling, or items of traditional food can be viewed as icons of cultural meaning.

Native American cultures are numerous and diverse. Though some neighboring cultures hold similar beliefs, others can be quite different from one another. The most common myths are the creation myths, which tell a story to explain how the earth was formed and where humans and other beings came from. Others may include explanations about the Sun, Moon, constellations, specific animals, seasons, and weather. This is one of the ways that many tribes have kept, and continue to keep, their cultures alive; these stories are told as a way of preserving and transmitting the nation, tribe, or band's particular beliefs, history, customs, spirituality, and traditional way of life. According to Barre Toelken, "Stories not only entertain but also embody Native behavioral and ethical values."

Although individual tribes have their own sacred beliefs and myths, many stories have much in common. Myths about floods are almost universal amongst Plains tribes, stories of a flooded earth being restored. There are many "hero stories" immortalising the adventures of heroes with supernatural powers, who right wrongs and defeat evils. Animal tales are common, some explaining how features of certain animals occurred, some using animal characters for narration, and others using animals symbolically. There are also myths where supernatural beings appear in the form of animals, with the bear, elk, eagle, owl, and snake frequently referred to.

Founding myths
The founding of the United States is often surrounded by national myths, legends, and tall tales. Many stories have developed since the founding long ago to become a part of America's folklore and cultural awareness, and non-Native American folklore especially includes any narrative which has contributed to the shaping of American culture and belief systems. These narratives have varying levels of historical accuracy; the veracity of the stories is not a determining factor.

Christopher Columbus
Christopher Columbus, as a hero and symbol to the then-immigrants, is an important figure in the body of American myth. His status, not unlike most American icons, is representative not of his own accomplishments, but the self-perception of the society which chose him as a hero. Having effected a separation from England and its cultural icons, the United States was left without history—or heroes on which to base a shared sense of their social selves. Washington Irving was instrumental in popularizing Columbus. His version of Columbus' life, published in 1829, was more a romance than a biography. The book was very popular, and contributed to an image of the discoverer as a solitary individual who challenged the unknown sea, as triumphant Americans contemplated the dangers and promise of their own wilderness frontier. As a consequence of his vision and audacity, there was now a land free from kings, a vast continent for new beginnings. In the years following the Revolution the poetic device "Columbia" was used as a symbol of both Columbus and America. King's College of New York changed its name in 1792 to Columbia, and the new capital in Washington was subtitled District of Columbia.

Jamestown
In May 1607, the Susan Constant, the Discovery, and the Godspeed sailed through Chesapeake Bay and thirty miles up the James River settlers built Jamestown, Virginia, England's first permanent colony. Too late in the season to plant crops, many were not accustomed to manual labor. Within a few months, some settlers died of famine and disease. Only thirty-eight made it through their first year in the New World. Captain John Smith, a pirate turned gentleman, turned the settlers into foragers and successful traders with the Native Americans, who taught the English how to plant corn and other crops. Smith led expeditions to explore the regions surrounding Jamestown, and it was during one of these that the chief of the Powhatan Native Americans captured Smith. According to an account Smith published in 1624, he was going to be put to death until the chief's daughter, Pocahontas, saved him. From this, the legend of Pocahontas sprang forth, becoming part of American folklore, children's books, and movies.

Pilgrims
Plymouth Rock is the traditional site of disembarkation of William Bradford and the Mayflower Pilgrims who founded Plymouth Colony in 1620, and an important symbol in American history. There are no contemporary references to the Pilgrims' landing on a rock at Plymouth. The first written reference to the Pilgrims landing on a rock is found 121 years after they landed. The Rock, or one traditionally identified as it, has long been memorialized on the shore of Plymouth Harbor in Plymouth, Massachusetts. The holiday of Thanksgiving is said to have begun with the Pilgrims in 1621. They had come to America to escape religious persecution, but then nearly starved to death. Some friendly Native Americans, including Squanto, helped the Pilgrims survive through the first winter. The perseverance of the Pilgrims is celebrated during the annual Thanksgiving festival.

George Washington
George Washington (February 22, 1732 – December 14, 1799), the country's first president, is the most preeminent of American historical and folkloric figures, as he holds the place of "Pater Patriae". Apocryphal stories about Washington's childhood include a claim that he skipped a silver dollar across the Rappahannock River at Ferry Farm. Another tale claims that as a young child, Washington chopped down his father's cherry tree. His angry father confronted the young Washington, who proclaimed "I cannot tell a lie" and admitted to the transgression, thus illuminating his honesty. Parson Mason Locke Weems mentions the first citation of this legend in his 1806 book, The Life of George Washington: With Curious Anecdotes, Equally Honorable to Himself and Exemplary to His Young Countrymen. This anecdote cannot be independently verified. Samuel Clemens, also known as Mark Twain, is also known to have spread the story while lecturing, personalizing it by adding "I have a higher and greater standard of principle. Washington could not lie. I can lie but I won't."

Patrick Henry
Patrick Henry (May 29, 1736 – June 6, 1799) was an attorney, planter and politician who became known as an orator during the movement for independence in Virginia in the 1770s. Patrick Henry is best known for the speech he made in the House of Burgesses on March 23, 1775, in Saint John's Church in Richmond, Virginia. With the House undecided on whether to mobilize for military action against the encroaching British military force, Henry argued in favor of mobilization. Forty-two years later, Henry's first biographer, William Wirt, working from oral histories, tried to reconstruct what Henry said. According to Wirt, Henry ended his speech with words that have since become immortalized: "I know not what course others may take; but as for me, Give me Liberty, or give me Death!" The crowd, by Wirt's account, jumped up and shouted "To Arms! To Arms!". For 160 years Wirt's account was taken at face value. In the 1970s, historians began to question the authenticity of Wirt's reconstruction.

Betsy Ross
Betsy Ross (January 1, 1752 – January 30, 1836) is widely credited with making the first American flag. There is, however, no credible historical evidence that the story is true. Research conducted by the National Museum of American History notes that the story of Betsy Ross making the first American flag for General George Washington entered into American consciousness about the time of the 1876 centennial celebrations. In the 2008 book The Star-Spangled Banner: The Making of an American Icon, Smithsonian experts point out that accounts of the event appealed to Americans eager for stories about the revolution and its heroes and heroines. Betsy Ross was promoted as a patriotic role model for young girls and a symbol of women's contributions to American history.

Other Revolutionary War heroes who became figures of American folklore include: Benedict Arnold, Benjamin Franklin, Nathan Hale, John Hancock, John Paul Jones and Francis Marion.

Tall tales
The tall tale is a fundamental element of American folk literature. The tall tale's origins are seen in the bragging contests that often occurred when men of the American frontier gathered. A tall tale is a story with unbelievable elements, relayed as if it were true and factual. Some such stories are exaggerations of actual events; others are completely fictional tales set in a familiar setting, such as the American Old West, or the beginning of the Industrial Revolution. They are usually humorous or good-natured. The line between myth and tall tale is distinguished primarily by age; many myths exaggerate the exploits of their heroes, but in tall tales, the exaggeration looms large, to the extent of becoming the whole of the story.

Based on historical figures

 * John Chapman (September 26, 1774 – March 18, 1845), widely known as Johnny Appleseed, was an American pioneer nurseryman who introduced apple trees to large parts of Pennsylvania, Ohio, Indiana, and Illinois. He became an American legend while still alive, largely because of his kind and generous ways, and the symbolic importance he attributed to apples. Johnny Appleseed is remembered in American popular culture by his traveling song or Swedenborgian hymn ("The Lord is good to me...").
 * Daniel Boone (November 2, 1734 [O.S. October 22] – September 26, 1820) was an American pioneer, explorer, and frontiersman whose frontier exploits made him one of the first folk heroes of the United States.
 * Davy Crockett (August 17, 1786 – March 6, 1836) was a 19th-century American folk hero, frontiersman, soldier and politician. He is commonly referred to in popular culture by the epithet, "King of the Wild Frontier". He represented Tennessee in the U.S. House of Representatives, served in the Texas Revolution, and died at the Battle of the Alamo.
 * Mike Fink (c. 1770/1780 – c. 1823) called "king of the keelboaters", was a semi-legendary brawler and river boatman who exemplified the tough and hard-drinking men who ran keelboats up and down the Ohio and Mississippi Rivers.
 * Martha Jane Canary (May 1, 1852 – August 1, 1903), better known as Calamity Jane, was an American frontierswoman, and professional scout best known for her claim of being an acquaintance of Wild Bill Hickok. She is said to have also exhibited kindness and compassion, especially to the sick and needy. It was from her that Bret Harte took his famous character of Cherokee Sal in The Luck of Roaring Camp.
 * Jigger Johnson (1871–1935), was a lumberjack and log driver from northern New England who is known for his numerous off-the-job exploits, such as catching bobcats alive with his bare hands, and drunken brawls.
 * John Henry was an African-American railroad worker who is said to have worked as a "steel-driving man"—a man tasked with hammering a steel drill into rock to make holes for explosives to blast the rock away in constructing a railroad tunnel. According to legend, John Henry's prowess as a steel-driver was measured in a race against a steam-powered hammer, which he won, only to die in victory with his hammer in his hand and his heart giving out from stress. The "Ballad of John Henry" is a musical rendition of his story.
 * Molly Pitcher was a nickname given to a woman said to have fought in the American Battle of Monmouth, who is generally believed to have been Mary Hays. Since various Molly Pitcher tales grew in the telling, many historians regard Molly Pitcher as folklore rather than history, or suggest that Molly Pitcher may be a composite image inspired by the actions of a number of real women. The name itself may have originated as a nickname given to women who carried water to men on the battlefield during the war.

Other historical figures include Titanic survivor Molly Brown, Wild West showman Buffalo Bill Cody, and sharpshooter Annie Oakley.

Fictional characters

 * Paul Bunyan is a lumberjack figure in North American folklore and tradition. One of the most famous and popular North American folklore heroes, he is usually described as a giant as well as a lumberjack of unusual skill, and is often accompanied in stories by his animal companion, Babe the Blue Ox. The character originated in folktales circulated among lumberjacks in the Northeastern United States and eastern Canada, first appearing in print in a story published by Northern Michigan journalist James MacGillivray in 1906.
 * Cordwood Pete is said to be the younger brother of legendary lumberjack Paul Bunyan.
 * The Lone Ranger is a fictional hero of the west who fought raiders and robbers in the Texas area. The sole survivor of a group of six rangers, he set out to bring the criminals who killed his brother to justice. The Lone Ranger is said to have been based on Bass Reeves by Historian Art Burton but that is in dispute.
 * Johnny Kaw is a mythical Kansas settler whose exploits created elements of the Kansas landscape and helped establish wheat and sunflowers as major crops. The character dates to the 1955 centennial of Kansas and has been explored in numerous books.
 * John the Conqueror also known as High John the Conqueror, and many other folk variants, is a folk hero from African-American folklore. John the Conqueror was an African prince who was sold as a slave in the Americas. Despite his enslavement, his spirit was never broken and he survived in folklore as a sort of a trickster figure, because of the tricks he played to evade his masters. Joel Chandler Harris's 'Br'er Rabbit' of the Uncle Remus stories is said to be patterned after High John the Conqueror.
 * Pecos Bill is an American cowboy, apocryphally immortalized in numerous tall tales of the Old West during American westward expansion into the Southwest of Texas, New Mexico, Southern California, and Arizona
 * Captain Stormalong was an American folk hero and the subject of numerous nautical-themed tall tales originating in Massachusetts. Stormalong was said to be a sailor and a giant, some 30 feet tall; he was the master of a huge clipper ship known in various sources as either the Courser or the Tuscarora, a ship so tall that it had hinged masts to avoid catching on the moon.

Legendary and folkloric creatures

 * Bigfoot, also known as "Sasquatch", is the name given to an ape-like creature that some believe inhabit mostly forests in the Pacific Northwest region of, and throughout the entirety of, North America. Bigfoot is usually described as a large, hairy, bipedal humanoid, although descriptions vary depending on location. The height range is about 6 to 10 feet tall with black, dark brown, or dark reddish hair. One of the most famous accounts of Bigfoot is the Patterson-Gimlin film, where a supposedly female Bigfoot marches across the screen with giant strides, turns to face the camera, then marches off up a steep hill and into the forest. There are more than 100 sightings reported yearly. Among these reporters are veterans, campers, hikers, explorers, hunters, and more. There are several websites, podcasts and organizations related to Bigfoot.
 * Champ is the name given to a reputed lake monster living in Lake Champlain, a natural freshwater lake in North America. The lake crosses the Canada–United States border, located partially in the Canadian province of Quebec and partially in the U.S. states of Vermont and New York. There is no scientific evidence for Champ's existence, though there have been over 300 reported sightings.
 * Punxsutawney Phil is a semi-mythical groundhog central to the most well-known Groundhog Day ceremony, a Pennsylvania Dutch superstition that claims to predict the arrival of spring. According to tradition, the same groundhog has made predictions ever since the 1800s.
 * The Jersey Devil is a legendary creature said to inhabit the New Jersey Pine Barrens of Southern New Jersey in the United States. The creature is often described as a flying biped with hooves, but there are many different variations. The most common description is that of a kangaroo-like creature with the face of a horse, the head of a dog, leathery bat-like wings, horns, small arms with clawed hands, red eyes, cloven hooves and a forked tail. It has been reported to move quickly, as to avoid human contact, and often is described as emitting a "blood-curdling scream". The legend goes as such: a woman named Mother Leeds gave birth to her 13th child on a dark, stormy night. Mother Leed is said to be a witch and her 13th child was born the Devil. It soon grew wings and hooves, killed the midwife, and took off into the night.Nj devil notgreyscale.png
 * The White Lady is a type of female ghost reportedly seen in rural areas and associated with some local legend of tragedy. Common to many of them is the theme of losing or being betrayed by a husband or fiancé. They are often associated with an individual family line or said to be a harbinger of death, similar to a banshee.
 * Mothman is a mythical creature from Point Pleasant, West Virginia described as a large humanoid with glowing red eyes on its face and large bird-like wings with fur covering its body. Mothman has been blamed for the collapse of the Silver Bridge.
 * The Hodag is a mythical beast that is said to inhabit the forests of Northern Wisconsin, particularly around the city of Rhinelander. The Hodag has a reptilian body with the horns of a bull and is said to have a penchant for mischief.
 * Old Black Eyes is a spectral hound said to frequent an area known as the Baker Rocks, located near the top of the Black Mountains of North Carolina. Old Black Eyes is said to be the spirit of Jim Baker, who lived at the rocks and was regarded as a witch with supernatural powers by the local mountain people. According to legend, Jim Baker performed some sort of ritual at an old Indian cemetery, near the Black Mountains, where he proceeded to sell his soul to the Devil. The Devil proceeded to turn Baker's pupils "unnaturally black" as a sign of their deal and hell's claim on his soul. Upon his death, Baker was said to take the spirit of a "devil dog", identifiable by the large black pupils of its eyes, that people feared to approach, believing it was surrounded in black magic. It was said the only way to get rid of Old Black Eyes was to draw its picture, pin it to a tree, and then shoot it with a gun.
 * In North American folklore, Fearsome critters were tall tale animals jokingly said to inhabit the wilderness in or around logging camps, especially in the Great Lakes region. Today, the term may also be applied to similar fabulous beasts.

Other folkloric creatures include the Chupacabra, Jackalope, the Nain Rouge of Detroit, Michigan, the Hide-behind, Wendigo of Minnesota and Chessie, a legendary sea monster said to live in Chesapeake Bay.

Literature
Santa Claus, also known as Saint Nicholas, Father Christmas, or simply "Santa", is a figure with legendary, mythical, historical and folkloric origins. The modern figure of Santa Claus was derived from the Dutch figure, Sinterklaas, which may, in turn, have its origins in the hagiographical tales concerning the Christian Saint Nicholas. "A Visit from St. Nicholas", also known as "The Night Before Christmas" is a poem first published anonymously in 1823 and generally attributed to Clement Clarke Moore. The poem, which has been called "arguably the best-known verses ever written by an American", is largely responsible for the conception of Santa Claus from the mid-nineteenth century to today, including his physical appearance, the night of his visit, his mode of transportation, the number and names of his reindeer, as well as the tradition that he brings toys to children. The poem has influenced ideas about St. Nicholas and Santa Claus from the United States to the rest of the English-speaking world and beyond. Is There a Santa Claus? was the title of an editorial appearing in the September 21, 1897, edition of The (New York) Sun. The editorial, which included the famous reply "Yes, Virginia, there is a Santa Claus", has become a part of popular Christmas folklore in the United States and Canada.

The Headless Horseman is a fictional character from the short story "The Legend of Sleepy Hollow" by American author Washington Irving. The story, from Irving's collection of short stories, entitled The Sketch Book of Geoffrey Crayon, has worked itself into known American folklore/legend through literature and film.

"Rip Van Winkle" is a short story by the American author Washington Irving, first published in 1819. It follows a Dutch-American villager in colonial America named Rip Van Winkle who meets mysterious Dutchmen, imbibes their liquor and falls asleep in the Catskill Mountains. He awakes 20 years later to a very changed world, having missed the American Revolution.

Inspired by a conversation on nostalgia with his American expatriate brother-in-law, Irving wrote the story while temporarily living in Birmingham, England. It was published in his collection, The Sketch Book of Geoffrey Crayon, Gent. While the story is set in New York's Catskill Mountains near where Irving later took up residence, he admitted, "When I wrote the story, I had never been on the Catskills."

Folk music
Native Americans were the earliest inhabitants of the land that is today known as the United States and played its first music. Beginning in the 17th century, immigrants from the United Kingdom, Ireland, Spain, Germany and France began arriving in large numbers, bringing with them new styles and instruments. African slaves brought musical traditions, and each subsequent wave of immigrants contributes to a melting pot. Folk music includes both traditional music and the genre that evolved from it during the 20th-century folk revival. The term originated in the 19th century but is often applied to music that is older than that.

The earliest American scholars were with The American Folklore Society (AFS), which emerged in the late 1800s. Their studies expanded to include Native American music but still treated folk music as a historical item preserved in isolated societies. In North America, during the 1930s and 1940s, the Library of Congress worked through the offices of traditional music collectors Robert Winslow Gordon, Alan Lomax and others to capture as much North American field material as possible. Lomax was the first prominent scholar to study distinctly American folk music such as that of cowboys and southern blacks. His first major published work was in 1911, Cowboy Songs and Other Frontier Ballads, and was arguably the most prominent US folk music scholar of his time, notably during the beginnings of the folk music revival in the 1930s and early 1940s.

The American folk music revival was a phenomenon in the United States that began during the 1940s and peaked in popularity in the mid-1960s. Its roots went earlier, and performers like Burl Ives, Woody Guthrie, Lead Belly, and Oscar Brand had enjoyed a limited general popularity in the 1930s and 1940s. The revival brought forward musical styles that had, in earlier times, contributed to the development of country & western, jazz, and rock and roll music.

African-American music
Slavery was introduced to the Thirteen Colonies beginning in the early 17th century in Virginia. The ancestors of today's African-American population were brought from hundreds of tribes across West Africa and brought with them certain traits of West African music. This included call and response vocals, complex rhythmic music, syncopated beats, shifting accents, incorporation of hums and moans, which are sounds with no distinct meaning, and a combination of sound and body movements. The African musical focus on rhythmic singing and dancing was brought to the New World, where it became part of a distinct folk culture that helped Africans "retain continuity with their past through music." Along with retaining many African elements, there was also a continuation of instruments. Enslaved Africans would either take with them African instruments or reconstructed them once in the New World. The first slaves in the United States sang work songs and field hollers. However, slave music was used for a variety of reasons. Music was included in religious ceremonies and celebrations, used to coordinate work, and to conceal hidden messages, like when they were commenting on slave owners. African American slave songs can be divided into three groups: religious, work, and recreational songs.

Spirituals
Protestant hymns written mostly by New England preachers became a feature of camp meetings held among devout Christians across the South. Most slaves were typically animists or were a part of some other form of African Religion. To destroy any remnants of African culture or make more people disciples, slaves would be encouraged and taken to church. They became attracted to the grace and freedom that was preached within the church, which was very different from the lives they were living. Slaves would learn the same hymns that their masters sang, and when they came together they developed and sang adapted versions of these hymns, they were called Negro spirituals. It was from these roots, of spiritual songs, work songs, and field hollers, that blues, jazz, and gospel developed. Negro spirituals were primarily expressions of religious faith. These songs provided them a voice for their longing for freedom and to experience it. Around the 1840s, slaves knew that in the northern states, slavery was illegal, and some northerners wanted the complete abolishment of slavery. So when they sang about heaven, it was also about possibly escaping north. In the early 19th century the Underground Railroad was developed, containing a network of secret routes and safe houses, and it greatly impacted slaves' religious music. When there was any mention of trains, stations, etc. in spirituals they were directly referencing the Underground Railroad, such as the song "Swing Low, Sweet Chariot". These songs were designed so that slave owners thought that slaves were only singing about heaven.

Work songs
Work Songs at least had two functions: one to benefit the slaves and another to benefit overseers. When a group of slaves had to work together on a hard task, like carrying a heavy load, singing would provide a rhythm that allowed them to coordinate their movements. When picking crops, music was not necessary, but when there was silence it would be uncomfortable for the overseers. Even though there was a presence of melancholy in songs, Southern slave owners would interpret that their slaves were happy and content, possibly because of their singing.

Recreational songs
Even if slave owners attempted to forbid things like drums or remnants of African culture, they did not seem to mind them learning European instruments and music. In some cases, black string players would be invited to play to entertain white audiences. Between the week of Christmas and New Years’, owners would give their slaves a holiday. This provided a chance for slave families who had different masters to come together, otherwise, they would not go anywhere. Some slaves would craft items, but masters detested industrious slaves. So most slaves would spend their recreational time doing other things, like dancing and singing. Masters approved of such activities, but they may not have listened carefully to the songs that were performed.

Folk songs
The original Thirteen Colonies of the United States were all former British possessions, and Anglo culture became a major foundation for American folk and popular music. Many American folk songs are identical to British songs in arrangements, but with new lyrics, often as parodies of the original material. Anglo-American traditional music also includes a variety of broadside ballads, humorous stories and tall tales, and disaster songs regarding mining, shipwrecks and murder. Folk songs may be classified by subject matter, such as: drinking songs, sporting songs, train songs, work songs, war songs, and ballads.
 * The Star-Spangled Banner's tune was adapted from an old English drinking song by John Stafford Smith called "To Anacreon in Heaven."
 * "The Ballad of Casey Jones" is a traditional song about railroad engineer Casey Jones and his death at the controls of the train he was driving. It tells of how Jones and his fireman Sim Webb raced their locomotive to make up for lost time, but discovered another train ahead of them on the line, and how Jones remained on board to try to stop the train as Webb jumped to safety.
 * "When Johnny Comes Marching Home" (sometimes "When Johnny Comes Marching Home Again") is a popular song of the American Civil War that expressed people's longing for the return of their friends and relatives who were fighting in the war. The Irish anti-war song "Johnny I Hardly Knew Ye" and "When Johnny Comes Marching Home" share the same melodic material. Based on internal textual references, "Johnny I Hardly Knew Ye" apparently dates from the early 1820s, while When Johnny Comes Marching Home was first published in 1863. "Johnny I Hardly Knew Ye" is a popular traditional Irish anti-war and anti-recruiting song. It is generally dated to the early 19th century, when soldiers from Athy, County Kildare served the British East India Company.
 * "Oh My Darling, Clementine" (1884) is an American western folk ballad believed to have been based on another song called Down by the River Liv'd a Maiden (1863). The words are those of a bereaved lover singing about his darling, the daughter of a miner in the 1849 California Gold Rush. He loses her in a drowning accident. The song plays during the opening credits for the highly acclaimed John Ford movie "My Darling Clementine". It also runs as a background score all through the movie.
 * "The Yellow Rose of Texas" is a traditional folk song. The original love song has become associated with the legend that Emily D. West, a biracial indentured servant, "helped win the Battle of San Jacinto, the decisive battle in the Texas Revolution".
 * "Take Me Out to the Ball Game" is a 1908 Tin Pan Alley song by Jack Norworth and Albert Von Tilzer which has become the unofficial anthem of baseball, although neither of its authors had attended a game prior to writing the song. The song is traditionally sung during the seventh-inning stretch of a baseball game. Fans are generally encouraged to sing along.

Other American folksongs include: "She'll Be Coming 'Round the Mountain", "Skewball", "Big Bad John", "Stagger Lee", "Camptown Races" and "The Battle Hymn of the Republic".

Sea shanties
Work songs sung by sailors between the 18th and 20th centuries are known as sea shanties. The shanty was a distinct type of work song, developed especially in American-style merchant vessels that had come to prominence in decades prior to the American Civil War. These songs were typically performed while adjusting the rigging, raising anchor, and other tasks where men would need to pull in rhythm. These songs usually have a very punctuated rhythm precisely for this reason, along with a call-and-answer format. Well before the 19th century, sea songs were common on rowing vessels. Such songs were also very rhythmic in order to keep the rowers together.

They were notably influenced by songs of African Americans, such as those sung whilst manually loading vessels with cotton in ports of the southern United States. The work contexts in which African-Americans sang songs comparable to shanties included: boat-rowing on rivers of the southeastern U.S. and Caribbean; the work of stokers or "firemen", who cast wood into the furnaces of steamboats plying great American rivers;and stevedoring on the U.S. eastern seaboard, the Gulf Coast, and the Caribbean—including "cotton-screwing": the loading of ships with cotton in ports of the American South. During the first half of the 19th century, some of the songs African Americans sang also began to appear in use for shipboard tasks, i.e. as shanties.

Shanty repertoire borrowed from the contemporary popular music enjoyed by sailors, including minstrel music, popular marches, and land-based folk songs, which were adapted to suit musical forms matching the various labor tasks required to operate a sailing ship. Such tasks, which usually required a coordinated group effort in either a pulling or pushing action, included weighing anchor and setting sail.

"Poor Paddy Works on the Railway" is a popular Irish and American folk song. Historically, it was often sung as a sea chanty. The song portrays an Irish worker working on a railroad. There are numerous titles of the song including, "Pat Works on the Railway" and "Paddy on the Railway". "Paddy Works on the Erie" is another version of the song. "Paddy on the Railway" is attested as a chanty in the earliest known published work to use the word "chanty", G. E. Clark's Seven Years of a Sailor's Life (1867). Clark recounted experiences fishing on the Grand Banks of Newfoundland, in a vessel out of Provincetown, Mass. c. 1865–66. At one point, the crew is getting up the anchor in a storm, by means of a pump-style windlass. One of the chanties the men sing while performing this task is mentioned by title, "Paddy on the Railway."

Shaker music
The Shakers are a religious sect founded in 18th-century England upon the teachings of Ann Lee. Shakers today are most known for their cultural contributions, especially style of music and furniture. The Shakers composed thousands of songs, and also created many dances; both were an important part of the Shaker worship services. In Shaker society, a spiritual "gift" could also be a musical revelation, and they considered it important to record musical inspirations as they occurred. "Simple Gifts" was composed by Elder Joseph Brackett and originated in the Alfred Shaker community in Maine in 1848. Aaron Copland's iconic 1944 ballet score Appalachian Spring, uses the now famous Shaker tune "Simple Gifts" as the basis of its finale.

Folk dancing
Folk dances of British origin include the square dance, descended from the quadrille, combined with the American innovation of a caller instructing the dancers. The religious communal society known as the Shakers emigrated from England during the 18th century and developed their own folk dance style.

Locations and landmarks

 * the "Lost Colony" of Roanoke Island: In 1587, Sir Walter Raleigh recruited over 100 men, women and children to journey from England to Roanoke Island on North Carolina's coast and establish the first English settlement in America under the direction of John White as governor. Virginia Dare (born August 18, 1587) was the first child born in the Americas to English parents, Ananias and Eleanor White Dare in the short-lived Roanoke Colony. The fact of her birth is known because the governor of the settlement, Virginia Dare's grandfather, John White, returned to England in 1587 to seek fresh supplies. When White eventually returned three years later, Virginia and the other colonists were gone. During the past four hundred years, Virginia Dare has become a prominent figure in American myth and folklore, symbolizing different things to different groups of people. She is the subject of a poem (Peregrine White and Virginia Dare) by Rosemary and Stephen Vincent Benét, and the North Carolina Legend of the White Doe. While often cited as an indigenous legend, the white doe seems to have its roots in English folklore. White deer are common in English legends and often used as symbols of Christian virtue. A similar story of a young girl transformed into a white deer can be found in Yorkshire, where it formed the basis for Wordsworth's poem The White Doe of Rylstone. In the four centuries since their disappearance, the Roanoke colonists have been the subject of a mystery that still challenges historians and archaeologists as one of America's oldest.
 * Bennington Triangle is an area of southwestern Vermont within which a number of people went missing between 1945 and 1950. The area shares characteristics with the Bridgewater Triangle in Southeastern Massachusetts.
 * The Bridgewater Triangle is an area of about 200 square miles (520 km2) within southeastern Massachusetts in the United States, claimed to be a site of alleged paranormal phenomena, ranging from UFOs to poltergeists, orbs, balls of fire and other spectral phenomena, various bigfoot-like sightings, giant snakes and thunderbirds. The term was coined by New England-based cryptozoologist Loren Coleman.
 * Times Square is a major commercial intersection in Midtown Manhattan, New York City, at the junction of Broadway and Seventh Avenue and stretching from West 42nd to West 47th Streets. Times Square – iconified as "The Crossroads of the World" is the brightly illuminated hub of the Broadway Theater District. Formerly Longacre Square, Times Square was renamed in April 1904 after The New York Times moved its headquarters to the newly erected Times Building site of the annual ball drop on New Year's Eve. The northern triangle of Times Square is technically Duffy Square, dedicated in 1937 to Chaplain Francis P. Duffy of New York City's "Fighting 69th" Infantry Regiment; a memorial to Duffy is located there, along with a statue of George M. Cohan. The Duffy Statue and the square were listed on the National Register of Historic Places in 2001.
 * Empire State Building is a 102-story skyscraper located in New York City at the intersection of Fifth Avenue and West 34th Street. Its name is derived from the nickname for New York, the Empire State. It stood as the world's tallest building for 40 years, from its completion in 1931. The Empire State Building is generally thought of as an American cultural icon. The project involved 3,400 workers, mostly immigrants from Europe, along with hundreds of Mohawk ironworkers, many from the Kahnawake reserve near Montreal. Perhaps the most famous popular culture representation of the building is in the 1933 film King Kong, in which the title character, a giant ape, climbs to the top to escape his captors but falls to his death after being attacked by airplanes. The 1957 romantic drama film An Affair to Remember involves a couple who plan to meet atop the Empire State Building, a rendezvous that is averted by an automobile accident. The 1993 film Sleepless in Seattle, a romantic comedy partially inspired by An Affair to Remember, climaxes with a scene at the Empire State observatory.

Other locations and landmarks that have become part of American folklore include: Independence Hall, Monument Valley, Ellis Island, Hoover Dam, Pearl Harbor, the Vietnam War Memorial, and the Grand Canyon.

Cultural icons

 * The Liberty Bell is an iconic symbol of American independence, located in Philadelphia, Pennsylvania. The bell was commissioned from the London firm of Lester and Pack in 1752, and was cast with the lettering (part of Leviticus 25:10) "Proclaim LIBERTY throughout all the land unto all the inhabitants thereof." In the 1830s, the bell was adopted as a symbol by abolitionist societies, who dubbed it the "Liberty Bell". It acquired its distinctive large crack sometime in the early 19th century—a widespread story claims it cracked while ringing after the death of Chief Justice John Marshall in 1835.
 * The Statue of Liberty a colossal neoclassical sculpture on Liberty Island in New York Harbor, designed by Frédéric Bartholdi and dedicated on October 28, 1886. The statue, a gift to the United States from the people of France, is of a robed female figure representing Libertas, the Roman goddess of freedom, who bears a torch and a tablet upon which is inscribed the date of the American Declaration of Independence, July 4, 1776. The statue is an icon of freedom and of the United States: a welcoming signal to immigrants arriving from abroad.
 * Uncle Sam (initials U.S.) is a common national personification of the American government and came into use during the War of 1812. According to legend, Samuel Wilson, a meatpacker in New York, supplied rations for the soldiers and stamped the letters U.S. on the boxes, which stood for United States but was jokingly said to be the initials of Uncle Sam. An Uncle Sam is mentioned as early as 1775, in the original "Yankee Doodle" lyrics of the Revolutionary War . "Columbia", who first appeared in 1738 and sometimes was associated with liberty, is the personification of the American nation, while Uncle Sam is a personification of the government; they are some times shown working together or disputing with one another over political issues, especially in the political cartoons of Puck. With the American Revolutionary War came Brother Jonathan as a personification of the American Everyman; but it wasn't until after the War of 1812 Uncle Sam appeared. Brother Jonathan saw full literary development into the personification of American national character through the 1825 novel Brother Jonathan by John Neal.
 * Shark Mouth nose art on military aircraft: Although originally from Austria this stylistic design was applied to the American Volunteer Group in Asia known more commonly as "The Flying Tigers". This design was painted on the units' P-40 fighters around the large air intake near the front of the plane. This image has since been placed on various aircraft such as American UH-1 and AH-1 helicopters during the Vietnam War as well as the modern-day A-10 Thunderbolt II, A-29 Supertucano and AT-6 Wolverine, and other vehicles both military and civilian alike.

Other cultural icons include Rosie the Riveter, the United States Constitution, the Colt Single Action Army, Smokey Bear, the Boeing B-52 Stratofortress, and apple pie.

History
Historical events that form a part of American folklore include: the Boston Massacre, the Boston Tea Party, Paul Revere's Ride, the Battle of the Alamo, the Salem witch trials, the Gunfight at the O.K. Corral, the California Gold Rush, the Battle of the Little Bighorn, the Battle of Gettysburg, the Attack on Pearl Harbor, and the September 11th attacks.

title: Folklore of the United States


text:
Talk:Arthur Conan Doyle

Semi-protected edit request on 11 December 2023
Under ‘sporting career’ it says “Southsea near Portsmouth” Southsea is IN Portsmouth, it’s an area of Portsmouth, it’s on Portsea Island so it’s part of Portsmouth not ‘near’ Portsmouth. 2A02:C7C:D41B:5C00:C06B:6D53:72C2:7BA9 (talk) 11:37, 11 December 2023 (UTC)

 * Southsea did not become part of Portsmouth until 1904 (see Wiki article on Southsea). The text is therefore correct, because it reflects the position at the time being discussed. Ponsonby100 (talk) 12:34, 11 December 2023 (UTC)

First marriage
How did he get married 4 years before he was born 38.81.82.54 (talk) 14:01, 12 March 2024 (UTC)

 * How is 1885 four years before 1859? ThaddeusSholto (talk) 14:30, 12 March 2024 (UTC)

Wiki Education assignment: Detective Fiction
— Assignment last updated by Alijahedits (talk) 15:29, 7 May 2024 (UTC)

How to refer to him in the article ("proper" surname?)

I do find it very odd that this article uses "Doyle" rather than "Conan Doyle". So he's my breakdown of the arguments. The current argument in the article as its found at Arthur_Conan_Doyle:
 * baptism certificate
 * There doesn't seem to be a proper reference for this. Regardless, this would only support his birth surname and not the one that he himself chose to use in adulthood.
 * "The catalogues of the British Library and the Library of Congress treat "Doyle" alone as his surname" (ref = Redmond 2009)
 * The same source directly precedes this sentence with "He always signed himself "A. Conan Doyle", which leaves doubt whether he considered "Conan" a given name or the first part of a compound surname. His father was simply "Doyle", but his children have been determinedly "Conan Doyle."" -- This suggests someone is cherry picking the source to say what they want it too and ignoring what is actually says.
 * "Sherlock Holmes for Dummies"
 * Is this considered a reliable source?
 * Entry in The London Gazette
 * The entry is given as "Arthur Conan Doyle, Esq., M.D., D.L." not "Arthur Ignatius Conan Doyle". It is ordered by the D of Doyle, but is also missing one of his names.

(Alternative) sources for the uses of "Conan Doyle":
 * Note 1 in the article supports the double surname
 * Looking at the source, it uses "Conan Doyle" to refer to him and also states in the preface: "always take care to look under D for Doyle but also C for Conan Doyle, the compound surname he preferred"
 * The source being misused above: "signed himself "A. Conan Doyle", which leaves doubt whether he considered "Conan" a given name or the first part of a compound surname. [...] his children have been determinedly "Conan Doyle.""
 * The flow of this reads that Arthur is clearly using the compound surname vs the simple "Doyle" that he was born with.
 * His children have the surname Conan Doyle
 * Why would his children have a surname that he didn't use for himself? (only illegitimacy would have meant a different surname to your father in this time period)
 * His article with the Oxford Dictionary of National Biography is titled "Doyle, Sir Arthur Ignatius Conan (1859–1930)" but he is referred to as "Conan Doyle" and even includes the helpful phrase, "Conan Doyle, as he became known", in the third paragraph.
 * The ONDB has top rating for source reliability vs something like Sherlock Holmes for Dummies
 * His grave stone lists his name as "Arthur Conan Doyle" and his wife's name as "Jean Conan Doyle"
 * Ergo, their married surname is "Conan Doyle" (unless she coincidentally had the same middle name as him already).
 * The Conan Doyle Estate uses Conan Doyle
 * Britannica uses Conan Doyle

My vote is for "Coman Doyle", and I don't think the current Name section is good enough. That, at least, needs rewriting. What does everyone think? Gaia Octavia Agrippa Talk 23:51, 15 June 2024 (UTC)
 * And just for good measure, talk:Arthur_Conan_Doyle/Archive_1 from 2013. Gaia Octavia Agrippa Talk 23:54, 15 June 2024 (UTC)

 * This is redolent of the Lloyd George case. Until his elevation to the peerage (when he became Lord Lloyd-George), his surname was simply George, Lloyd being his middle name, but he always referred to himself and was always referred to by others by his full name, David Lloyd George, or simply Lloyd George for short. The Lloyd was so inextricably associated in the public's mind with the George, that many probably thought that his surname was the unhyphenated double-barrelled "Lloyd George". But it wasn't. -- Jack of Oz   [pleasantries]  00:07, 16 June 2024 (UTC)

title: Talk:Arthur Conan Doyle


text:
Talk:Adam Smith

Please remove FRSA postnominal
The FRSA postnominal should be removed from the lede and infobox. There is no source for it in the article, and Smith could not have had this postnominal in his lifetime as the organisation only got the Royal title in 1908. (Royal_Society_of_Arts). Moreover, FRSA is not an honour but represents a membership that is open to a wide range of people by paying a subscription. Related discussion here. Historylikeyou (talk) 13:29, 4 September 2022 (UTC) I undid this removal of the FRSA postnominal. Consensus was not achieved at Wikipedia_talk:Manual_of_Style/Biography.--SouthernNights (talk) 12:21, 25 September 2022 (UTC)
 * WP:SOFIXIT Protonk (talk) 16:48, 4 September 2022 (UTC)
 * OK done. Historylikeyou (talk) 20:00, 4 September 2022 (UTC)

title: Talk:Adam Smith