text:
Talk:Benedictines

Untitled
What does "the longest lasting of the western monastic orders" mean? Perhaps eldest surviving western monasatic order? Certainly there are other still functioning western monastic orders - is the benedictine the oldest? -rmhermen

Somebody's stepbrother

 * His homosexual step-brother, Eugene Leipounski, joined Benedict's order.

This sentence about a step-brother has been in this article, apparently unchallenged, for some time. A view through the history reveals that several different names, none of which seem right for Italy in the sixth century, have been used in it; I doubt them all. Most recently, the article has been edited by an anon who calls the step-brother a homosexual; it seems unlikely that there's much data on the sexual habits of a sixth century monk. I have removed the sentence entirely for the time being. -- Smerdis of Tlön 19:15, 9 Dec 2004 (UTC)

 * And if I see Eugene Leipounski back in this, those IPs will get reported as vandals. -- Smerdis of Tlön 17:08, 11 Dec 2004 (UTC)

Parens ain't formal?
A recent editor writes:

 * proper and formal grammatic form... no parentheses in sentences

Where do you get that idea? Parens are fine in formal writing (although nested parens (like these) probably aren't acceptable in most writing). See

Atlant 22:38, 12 May 2005 (UTC)

 * Just like in programming, they are acceptable, writing/language are living things..they are intuitively understood and train the reader to separate sub-thoughts. 2A02:8070:D2A7:9D00:C1AF:203E:41E7:6879 (talk) 17:31, 12 April 2022 (UTC)

The overall state of the article
This article is in a real poor state – parentheses or not. Anyone with the inside knowledge and time please to help, also to sort out overlaps with similar articles? Have provided a couple of links for starters to indicate some important points requiring revision/expansion.

Portress 08:58, 13 May 2005 (UTC)

 * Well, this is Wikipedia, so you know what to do: be bold!

 * Atlant 11:33, 13 May 2005 (UTC)

Belmont Abbey
As a Student of Belmont Abbey College, I'm surprised it's not listed as an Abbey. It was founded by the Benedictine monks, and today the campus cohabit ates with the Monastery, and some monks teach courses.
 * Done. Feel free to modify articles yourself! I don't "own" this site and am, in fact, a very infrequent visitor to it.Student7 21:12, 21 March 2007 (UTC)

Better-informed experts?
JHCC, the sad state of affairs on Wikipedia is that there isn't uniform coverage on all the fields of human study. Computers, Star Wars, and Star Trek we've got lots of. Hard science? We've got plenty of that too. Articles of interest to Libertarians? Check.

But when it comes to the softer topics (like sociology and the like), unless there's an advocacy group behind it, the coverage is slim-to-naught. Look at how the High Middle Ages article is languishing, forlorn and unloved.

So if you have anything you want to add, by all means, have at it! We need you!

Atlant 15:14, 13 May 2005 (UTC)

 * When I first stumbled across Wiki, I thought here is someone whose brains I can pick. Now Wiki wants to pick mine... My desk is groaning under the load of matters that have been urgent for the past few months; but I'll surely try to contribute thoughts to help the odd neglected subject along as best I can.

 * Portress 02:37, 15 May 2005 (UTC)

Thanks! And we could watch the portal for you for a little while if it would help. ;-)

Atlant 16:51, 15 May 2005 (UTC)

When did it begin to spread
This phrase "It is not until the Middle Ages, around the time of the "Black Monks", that we first hear mention of an Order of Saint Benedict." is very imprecise. Middle Ages can refer to anytime between about 500 and perhaps as late as 1500.

i dont know the answer, but a more accurate date is definitely needed

 * It should also be clarified whether we are talking here about (A) the spread of Benedictine practice or (B) the organization of a (so-called) Benedictine order. JHCC 13:23, 18 May 2005 (UTC)

 * Please sign your comments! JHCC 13:23, 18 May 2005 (UTC)

 * 1) Have made a mental note to provide asap more detail re: first use of "Order".
 * 2) Dear JHCC: "Order" ("organization") - v - "ordering" (i.e. "way of living"). Should therefore not everything concerning "ordering" be dealt with exclusively under the heading "Rule of SB"? If necessary create additional sub-headings there?!
 * Portress 00:28, 31 May 2005 (UTC)

Benedictine MOVEMENT?
Sorry, unacceptable. Suggest "way of [religious] living". This offers itself, because "way (Latin via) [of living]" is a/the crucial concept in the Rule of St Benedict, e.g. Prol. 20: "See how the Lord in his love shows us the way of life"; Prol. 24: "he shows us the way to his tabernacle/tent"; Prol. 48: "do not run away from the way that leads to salvation"; Prol. 49: "we shall run the way of God's commandments"; ... ch. 71.2: "we know that it is by this way of obedience that we go to God". The use of the term in the Rule of St Benedict has an impeccable pedigree: cf. Greek hodos = "way" in Acts 9:2.

Portress 01:23, 31 May 2005 (UTC)

Latin name
We need to clarify (and correct on relevant pages) the whole "Confoederatio Benedictina Ordinis Sancti Benedicti" / "Ordo Sancti Benedicti" business. If I am not mistaken, Ordo Sancti Benedicti is the Latin name for the ORDER as such, while Confoederatio Benedictina Ordinis Sancti Benedicti is the Latin name for the CONFEDERATION. The two are not the same thing: the latter is the governing body of the former. In other words, the OSB article should have Ordo Sancti Benedicti and the Benedictine Confederation should have Confoederatio Benedictina Ordinis Sancti Benedicti. I've changed the OSB page, but I'd be interested if anyone has a good reason not to (in which case we can change it back). JHCC 17:27, 31 May 2005 (UTC)

 * Dear JHCC: Since accidentally stumbling across the Wiki threshold, this present subject in particular, I have a mental note to try to trace a verbatim copy of the relevant original texts in order to be able to tighten up any loose language in this respect. At the moment, for all I know there has been no foundation of an order as a legal entity. Rather the order seems to be an abstract, a kind of a concept to be able to understand and treat Benedictines in the same organizational way as religious orders, especially in Church Law, a concept that has received a serviceable legal shape through the formation of the Congregations that eventually came to be represented in the Confederation of today. But the Confederation is not a Generalate; and the Abbot Primate is not a Superior General. - Let's wait and see what the next expert passing by has to offer. Portress 03:24, 5 Jun 2005 (UTC)

 * Why don't you clarify that distinction over in religious order and link to it in these articles? There is some good material on the public domain Catholic Encyclopedia here  that we can raid.  JHCC 13:45, 6 Jun 2005 (UTC)

St Gregory's palace "on Apostle"?
"... when Gregory the Great embraced the monastic life and converted his family palace on Apostle ..." What is "palace on Apostle" supposed to mean? Is "on Apostle" a location? Or a mishap during translation from a source in another language? Some clarification seems to be called for. Thanks! Portress 03:24, 5 Jun 2005 (UTC)

Image copyright problem with File:Order of St. Benedict Crest.jpg
The image File:Order of St. Benedict Crest.jpg is used in this article under a claim of fair use, but it does not have an adequate explanation for why it meets the requirements for such images when used here. In particular, for each page the image is used on, it must have an explanation linking to that page which explains why it needs to be used on that page. Please check

 * That there is a non-free use rationale on the image's description page for the use in this article.
 * That this article is linked to from the image description page.

This is an automated notice by FairuseBot. For assistance on the image use policy, see Media copyright questions. --22:47, 6 January 2009 (UTC)

France
I noticed that in the section headed ″France″ there is no date. It does say the next millenium, but that would be clearer if there were a date earlier in the paragraph. I don't know the subject matter enough to add a date. Perhaps there is someone who does.CorinneSD (talk) 22:34, 20 April 2013 (UTC)

Benedictine vow and life
In the fifth paragraph in the section headed ″Benedictine vow and life″, first sentence, it is not completely clear to what the phrase at the end of the sentence:   commonly referred to as ″Religious″     refers -- it could refer to the people who take the vow or it could refer to the Consecrated Life. If it refers to the Consecrated Life, it would be clearer if the words "which is" are added before   commonly referred to as ″Religious".     If it refers to its professed members, it would be clearer if the words    "and are"   appear before the phrase.  Since I don't know anything about the Benedictines, except what I read in the article, I do not want to make the change.  I just felt there was some ambiguity here.CorinneSD (talk) 23:07, 20 April 2013 (UTC)CorinneSD (talk) 23:10, 20 April 2013 (UTC)CorinneSD (talk) 23:13, 20 April 2013 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 1 one external link on Order of Saint Benedict. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive http://web.archive.org/web/20140419011623/http://www.advent.org/ to http://www.advent.org

When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at ).

Cheers.—cyberbot II  Talk to my owner :Online 07:12, 9 March 2016 (UTC)

The early historical outline as given is obsolete.
The paragraphs on the early historical development of the Order rely on the Catholic Encyclopaedia entry, which is very badly dated and relied on tendentious traditions. The Benedictine claim that Roman monasticism belonged to them from the 6th century was the result of a malicious reworking of history after the Great Schism of 1054, whereas monasticism in Rome was actually dominated by Eastern-rite monks from the early 7th century until the end of the 8th. The identification of St Augustine of Canterbury as a Benedictine is especially tendentious. There are serious problems with the traditional assumption that it was he, and his fellow missionaries travelling to England at the end of the 6th century, who single-handedly propagated the Rule of Benedict in what is now the territory of France. This is because the actual historical witness is that the Rule first appeared in what was then northern Gaul and spread from there, not from Italy and certainly not from Rome. I write as a Benedictine monk myself. Basilwatkinsosb (talk) 08:25, 3 March 2017 (UTC)

Requested move 11 October 2018

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review. No further edits should be made to this section.

The result of the move request was: Consensus to move. No consensus local or in community for the only objection. (non-admin closure) В²C ☎ 21:44, 24 October 2018 (UTC)

Order of Saint Benedict → Benedictines – Rename per WP:TITLE. 'Benedictines' is a far more WP:COMMONNAME than the formal name 'Order of Saint Benedict' (958k results vs 147k results on Google). It is also more WP:CONCISE, and of equal WP:PRECISION. It is furthermore WP:CONSISTENT with other articles on similar religious orders such as Augustinians, Cistercians, Trappists, Carmelites, and Carthusians. —Madrenergictalk 05:12, 11 October 2018 (UTC)
 * Question, what then should happen to Category:Order of Saint Benedict which currently holds orders, buildings etc as well as Category:Benedictines which is currently just for biographies? – Fayenatic  L ondon 13:04, 11 October 2018 (UTC)
 * @: The categories are another area that would require cleanup, and I thank you for drawing them to my attention. Taking reference from similar articles, Category:Order of Saint Benedict would be merged into Category:Benedictines, which will largely function as a supercategory while the majority of their articles will WP:DIFFUSE to their respective subcategories, like Category:Benedictine monasteries and Category:Benedictine schools for the buildings, and one of the very numerous subcategories for biographies. It would still retain a few isolated articles (like events) for which no proper subcategory exists like Sexual abuse scandal in the English Benedictine Congregation or English Benedictine Reform. —Madrenergictalk 13:33, 11 October 2018 (UTC)
 * looking in Category:Orders following the Benedictine Rule, it seems the general pattern to keep a category "Fooian Order", and a sub-category for "Fooians" just for biographies. Thus the page Cistercians is in Category:Cistercian Order rather than Category:Cistercians. This is different from the usual pattern but it does make sense to me. Therefore I now support the nomination, but I would oppose merging the categories in the way that you have suggested. – Fayenatic  L ondon 14:05, 17 October 2018 (UTC)
 * Thank you for your comment! That makes sense. I will consider that. —Madrenergictalk 14:16, 17 October 2018 (UTC)

 * Support per nom.  Ergo Sum  00:49, 14 October 2018 (UTC)
 * Comment – The article Augustinians is probably a poor comparison given that it isn't about a singular religious institute. 142.160.89.97 (talk) 04:47, 17 October 2018 (UTC)
 * Fair enough, though I believe the argument for consistency still holds when compared with the Cistercians, Trappists, Carmelites, and Carthusians. —Madrenergictalk 06:01, 17 October 2018 (UTC)

 * Support per nom and suggest SNOW. I would close it as such myself but I fear the processes around the categories. Kevin McE (talk) 19:34, 20 October 2018 (UTC)
 * Oppose. Propose instead Benedictine Order. 21:51, 23 October 2018 (UTC)
 * “Order of ...” better matches the scope, which includes the organisation and properties. “Benedictines” is an adjective, frequently used sure, but as a shortened form for “Benedictine monks”, as a reference to the people. —SmokeyJoe (talk) 09:59, 23 October 2018 (UTC)
 * Thank you for your response! I may have to correct you there, though. "Benedictines" (with the 's') is always a noun, not an adjective. The adjective is actually "Benedictine" (without the 's'), which is appended to topics relating to the order or the monks, but that is not what I am proposing. Furthermore, there is also a difference between "Benedictines" (without a definite article), which refers to a plural of Benedictine monks, and "the Benedictines" (with the definite article "the"), which refers to the collective institution of monks (and not just a plural of monks) and is the title I am proposing to use. See here and here for evidence of the term "the Benedictines" being used to refer to the entire order rather than just several monks. Hence – having established that both "the Benedictines" and "the Order of Saint Benedict" are mutually synonymous nouns referring to the same collective institution – "the Benedictines" is preferred per WP:TITLE policy for being WP:CONSISTENT, WP:CONCISE, WP:PRECISE, and the more WP:COMMONNAME; whereas "the Order of Saint Benedict" is just a WP:OFFICIALNAME but does not otherwise fulfil WP:TITLE criteria or overrule WP:TITLE under WP:OFFICIALNAME criteria. —Madrenergictalk 17:05, 23 October 2018 (UTC)
 * It’s too informal, an informal contraction of “Benedictine Order”. I can see reason to prefer Benedictine Order over the current official name, putting the key word first. Similarly with Carmelites, quite sloppy an informal term, should be titled Carmelite Order, they having a much more unsuitably lengthy official name.
 * Several orders have similarly overly shortened names, consistent but bad, ok. Benedictine Order is sufficiently concise. Precise is not met by the proposed, because as I said, Benedictines frequently refers to just the people. COMMONNAME is sufficiently met by Benedictine Order, better than the current, so I agree with the motivation to shorten the current, but don’t agree with overshortening. —SmokeyJoe (talk) 21:48, 23 October 2018 (UTC)
 * Interesting to see that Benedictine Order appears to be the title of the first version of the page. --SmokeyJoe (talk) 06:31, 24 October 2018 (UTC)
 * Thank you for your honest reply. Your reply appears to be a combination of few points, which I shall address individually:
 * Formality versus informality: Perceived informality should not be a factor in this, as WP:TITLE does not mandate a formal title.
 * "Benedictines" is less precise than "Benedictine Order": I disagree. Per WP:PRECISION, "titles should be precise enough to unambiguously define the topical scope of the article, but no more precise than that". If we reread the article, we will note that the scope of this article describes the collective body of monks, their inception, development, beliefs, monastic life, and history. The adoption of an identity as a religious order with the title "Order of Saint Benedict" is just part of this history and a subset of the whole article, so specifying "Order" is overly precise.
 * There is a need to disambiguate between "Benedictines" (as in a plural of monks) from "Benedictines" (as in the institution) by specifying "Benedictine Order": Per WP:ATDAB, one only needs to disambiguate through a more specific tile if the title has been used for another article, which is not the case here - there are no separate articles describing Benedictines as a plural of monks distinct from Benedictines as an institution; both are encompassed in this article, and both "Benedictines" and "Benedictine Order" redirect to this same article. There is also no need to split the two concepts into different articles either, and I presume that there is no proposal to do so, either.
 * —Madrenergictalk 07:30, 24 October 2018 (UTC)
 * Madrenergic, you do nicely articulate my essential points. Your explanations of disagreements do not persuade me to change my mind.  I do believe that Wikipedia should tend to formal language, just as do quality sources. Did I argue a PRECISE line?  I’ve been on about that criterion for some time, but I don’t think it is so important here. Distinguish between Benedictine monks and the Benedictine Order, I don’t think “need”, but do think it is better to do so.  In any case, I hope that you appreciate that I agree that either option is better than the current.
 * Your statement “The adoption of an identity as a religious order with the title "Order of Saint Benedict" is just part of this history” surprised me. It is not my reading or understanding, it is suggesting that people, monks mostly, identified as Benedictines first, prior to a concept of their being an order. Is that wha you mean to say?  I am curious.
 * Looking at sources, reference #1 titles and uses “Benedictine Order”. Reference #2 begins with “Benedictines” but uses the term to refer to people as a subset of the institution and tradition, and goes on to use “Benedictine Order” as the more general term. —SmokeyJoe (talk) 09:25, 24 October 2018 (UTC)
 * "It is suggesting that people, monks mostly, identified as Benedictines first, prior to a concept of their being an order. Is that wha you mean to say? I am curious." Just to quickly answer this question without restarting our debate — yes, that is an accurate description. For most of history they identified with their founder but never organised into an order proper until the papal order of 1893. In any case, I accept that our views do differ somewhat, and I am heartened that we find common ground in seeking a change from the status quo. On my part, I very much enjoyed this candid yet polite discussion with you. —Madrenergictalk 18:11, 24 October 2018 (UTC)

 * Support move to Benedictines. Seems fine, and consistent with Franciscans etc. — Amakuru (talk) 11:56, 24 October 2018 (UTC)

 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

Berteaucourt-les-Dames
Just browsing around about Walter of Pontoise and noticed his WP page says he founded a monastery for women " in 1094, at Berteaucourt-les-Dames near Amiens, a monastery for women, with the assistance of Godelinda and Elvige". WP also has an article on this Berteaucourt-les-Dames which refers to "Benedictine Abbey of St. Mary (Abbaye Sainte-Marie de Berteaucourt)." Maybe I'm missing it due to spelling or whatever but it isn't on the lists in this article, and nor is Saint Walter of Pontoise who appears to have set it up. Is someone editing this page that can make sense of this? Does the monastery need adding to the appropriate list along with the appropriate founder? — Preceding unsigned comment added by Tgru001 (talk • contribs) 10:07, 12 October 2019 (UTC)

General Review and Cleaning of the article
As has been noted before, this article seems to go through phases of orderliness to mass confusion with dead links. If anyone has the time and desire, then assistance would be appreciated for a general review and cleaning. MonasticScribe (talk) 14:52, 2 September 2021 (UTC)

The historical sections of this article display a POV and are factually inaccurate
I've attached the "Disputed" template to the section on Benedictine history, and to the list of Notable Benedictines. The former uses an antiquated source (1907), and both ignore 20th century scholarly work which questions the historical accuracy of the Benedictine foundation mythology. I notice that the problem has already been raised on this Talk page, with no reply given. I would like to remind previous editors that Wikipedia insists on a NPOV policy, and does not exist in order to assert your religious order's traditional story of its origins -in contradiction to well-known contemporary historical scholarship. This is dishonest, and amounts to a POV. For example, the monastic historian David Knowles decades ago bluntly dismissed the story that St Augustine of Canterbury was a Benedictine, so why is this bald assertion being made here? In the Notable Benedictines section, why (e.g.) are Augustine of Canterbury, Pope Gregory I, Alcuin, Jonas of Bobbio (Columbanian) or Bernard of Clairvaux (Cistercian) being listed as Benedictines, especially when their own Wikipedia articles make no such claim? This section reads as if it is sourced from some 19th century Benedictine monk wishing to demonstrate how great the Benedictines are. As time and health permits I intend to edit these sections to include up-to-date citations and to remove tendentious material, but make this comment now to elucidate the template warnings and to invite any possible explanations for the present state of these sections. I have also inserted inline template warnings. Harryjohnsidney (talk) 07:24, 25 December 2021 (UTC)

Chicago Bears are a MALE football team?
wouldn't it be better to say " priestly" or simply omit the word "male"? Although factual, seems a little editorial to me. A Catholic monastery by definition is male. Highlighting that fact when the same fact is never highlighted in descriptions of other male groups seems agenda driven rather than informative. 144.86.182.30 (talk) 11:18, 11 April 2023 (UTC) No, not all male Benedictines are 'priested'. Some remain as brothers. --Po Mieczu (talk) 16:43, 29 October 2023 (UTC)

Does this make grammatical sense?
Benedict's sister, Scholastica, possibly his twin, also became a "RELIGIOUS" from an early age, but chose to live as a hermit. They retained a close relationship until her death.

Religious is surely an adjective? JimRobinBSc (talk) 22:11, 28 May 2024 (UTC)

 * Yes 'religious' is both an adjective and a noun. Epistulae ad Familiares (talk) 07:23, 1 June 2024 (UTC)

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

title: Talk:Benedictines


text:
Expo 67

The 1967 International and Universal Exposition, commonly known as Expo 67, was a general exhibition from April 28 to October 29, 1967. It was a category one world's fair held in Montreal, Quebec, Canada. It is considered to be one of the most successful World's Fairs of the 20th century with the most attendees to that date and 62 nations participating. It also set the single-day attendance record for a world's fair, with 569,500 visitors on its third day.

Expo 67 was Canada's main celebration during its centennial year. The fair had been intended to be held in Moscow, to help the Soviet Union celebrate the Russian Revolution's 50th anniversary; however, for various reasons, the Soviets decided to cancel, and Canada was awarded it in late 1962.

The project was not well supported in Canada at first. It took the determination of Montreal's mayor, Jean Drapeau, and a new team of managers to guide it past political, physical and temporal hurdles. Defying a computer analysis that said it could not be done, the fair opened on time.

After Expo 67 ended in October 1967, the site and most of the pavilions continued on as an exhibition called Man and His World, open during the summer months from 1968 until 1984. By that time, most of the buildings—which had not been designed to last beyond the original exhibition—had deteriorated and were dismantled. Today, the islands that hosted the world exhibition are mainly used as parkland and for recreational use, with only a few remaining structures from Expo 67 to show that the event was held there.

Background
The idea of hosting the 1967 World Exhibition dates back to 1957. "I believe it was Colonel Sevigny who first asked me to do what I could to bring Canada's selection as the site for the international exposition in 1967," wrote Prime Minister John Diefenbaker in his memoir. Montreal's mayor, Sarto Fournier, backed the proposal, allowing Canada to make a bid to the Bureau International des Expositions (BIE). At the BIE's May 5, 1960 meeting in Paris, Moscow was awarded the fair after five rounds of voting that eliminated Austria's and then Canada's bids. In April 1962, however, the Soviets scrapped plans to host the fair because of financial constraints and security concerns. Montreal's new mayor, Jean Drapeau, lobbied the Canadian government to try again for the fair, which they did. On November 13, 1962, the BIE changed the location of the World Exhibition to Canada, and Expo 67 went on to become the second-best attended BIE-sanctioned world exposition, after the 1900 Exposition Universelle in Paris. (It is now fourth, having been surpassed by Osaka (1970) and Shanghai (2010).)

Several sites were proposed as the main Expo grounds. One location that was considered was Mount Royal Park, to the north of the downtown core. But it was Drapeau's idea to create new islands in the St. Lawrence river, and to enlarge the existing Saint Helen's Island. The choice overcame opposition from Montreal's surrounding municipalities, and also prevented land speculation. On March 29, 1963, the location for the World's Fair was officially announced as being Saint Helen's Island.

Key people

Expo 67 did not get off to a smooth start; in 1963, many top organizing committee officials resigned. The main reason for the resignations was Mayor Drapeau's choice of the site on new islands to be created around the existing St. Helen's Island and also that a computer program predicted that the event could not possibly be constructed in time. Another more likely reason for the mass resignations was that on April 22, 1963, the federal Liberal government of Prime Minister Lester Pearson took power. This meant that former Prime Minister John Diefenbaker's Progressive Conservative government appointees to the board of directors of the Canadian Corporation for the 1967 World Exhibition were likely forced to resign.

Canadian diplomat Pierre Dupuy was named Commissioner General, after Diefenbaker appointee Paul Bienvenu resigned from the post in 1963. One of the main responsibilities of the Commissioner General was to attract other nations to build pavilions at Expo. Dupuy would spend most of 1964 and 1965 soliciting 125 countries, spending more time abroad than in Canada. Dupuy's 'right-hand' man was Robert Fletcher Shaw, the deputy commissioner general and vice-president of the corporation. He also replaced a Diefenbaker appointee, C.F. Carsley, Deputy Commissioner General. Shaw was a professional engineer and builder, and is widely credited for the total building of the Exhibition. Dupuy hired Andrew Kniewasser as the general manager. The management group became known as Les Durs—the tough guys—and they were in charge of creating, building and managing Expo. Les Durs consisted of: Jean-Claude Delorme, Legal Counsel and Secretary of the Corporation; Dale Rediker, Director of Finances; Colonel Edward Churchill, Director of Installations; Philippe de Gaspé Beaubien, Director of Operations, dubbed "The Mayor of Expo"; Pierre de Bellefeuille, Director of Exhibitors; and Yves Jasmin, Director of Information, Advertising and Public Relations. To this group the chief architect Édouard Fiset was added. All ten were honoured by the Canadian government as recipients of the Order of Canada, Companions for Dupuy and Shaw, Officers for the others.

Jasmin wrote a book, in French, La petite histoire d'Expo 67, about his 45-month experience at Expo and created the Expo 67 Foundation (available on the web site under that name) to commemorate the event for future generations.

As historian Pierre Berton put it, the cooperation between Canada's French- and English-speaking communities "was the secret of Expo's success—'the Québécois flair, the English-Canadian pragmatism.'" However, Berton also points out that this is an over-simplification of national stereotypes. Arguably Expo did, for a short period anyway, bridge the "Two Solitudes."

Montebello conference produces theme
In May 1963, a group of prominent Canadian thinkers—including Alan Jarvis, director of the National Gallery of Canada; novelists Hugh MacLennan and Gabrielle Roy; John Tuzo Wilson, geophysicist; and Claude Robillard, town planner—met for three days at the Seigneury Club in Montebello, Quebec. The theme, "Man and His World", was based on the 1939 book entitled Terre des Hommes (translated as Wind, Sand and Stars) by Antoine de Saint-Exupéry. In Roy's introduction to the Expo 67 corporation's book, entitled Terre des Hommes/Man and His World, she elucidates the theme:

"In Terre des Hommes, his haunting book, so filled with dreams and hopes for the future, Antoine de Saint-Exupéry writes of how deeply moved he was when, flying for the first time by night alone over Argentina, he happened to notice a few flickering lights scattered below him across an almost empty plain. They "twinkled here and there, alone like stars...." In truth, being made aware of our own solitude can give us insight into the solitude of others. It can even cause us to gravitate towards one another as if to lessen our distress. Without this inevitable solitude, would there be any fusion at all, any tenderness between human beings.

Moved as he was by a heightened awareness of the solitude of all creation and by the human need for solidarity, Saint-Exupéry found a phrase to express his anguish and his hope that was as simple as it was rich in meaning; and because that phrase was chosen many years later to be the governing idea of Expo 67, a group of people from all walks of life was invited by the Corporation to reflect upon it and to see how it could be given tangible form."

- Gabrielle Roy

The organizers also created seventeen theme elements for Man and his World:
 * Du Pont Auditorium of Canada: The philosophy and scientific content of theme exhibits were presented and emphasized in this 372 seat hall.
 * Habitat 67
 * Labyrinth
 * Man and his Health
 * Man in the Community
 * Man the Explorer: Man, his Planet and Space; Man and Life; Man and the Oceans; Man and the Polar Regions
 * Man the Creator: The Gallery of Fine Arts; Contemporary Sculpture; Industrial Design; Photography.
 * Man the Producer: Resources for Man; Man in Control; Progress.
 * Man the Provider

Construction begins
Construction started on August 13, 1963, with an elaborate ceremony hosted by Mayor Drapeau on barges anchored in the St. Lawrence River. Ceremonially, construction began when Prime Minister Lester B. Pearson pulled a lever that signalled a front-end loader to dump the first batch of fill to enlarge Île Sainte-Hélène, and Quebec premier Jean Lesage spread the fill with a bulldozer. Of the 25 million tons of fill needed to construct the islands, 10–12% was coming from the Montreal Metro's excavations, a public works project that was already under construction before Expo was awarded to Montreal. The remainder of the fill came from quarries on Montreal and the South Shore, however even with that it was insufficient and so bodies of water on both islands were added (lakes and canals) to reduce the amount of fill required. Expo's initial construction period mainly centered on enlarging Saint Helen's Island, creating the artificial island of Île Notre-Dame and lengthening and enlarging the Mackay Pier which became the Cité du Havre. While construction continued, the land rising out of Montreal harbour was not owned by the Expo Corporation yet. After the final mounds of earth completed the islands, the grounds that would hold the fair were officially transferred from the City of Montreal to the corporation on June 20, 1964. This gave Colonel Churchill only 1042 days to have everything built and functioning for opening day. To get Expo built in time, Churchill used the then new project management tool known as the critical path method (CPM). On April 28, 1967, opening day, everything was ready, with one exception: Habitat 67, which was then displayed as a work in progress.

Building and enlarging the islands, along with the new Concorde Bridge built to connect them with the site-specific mass transit system known as the Montreal Expo Express, plus a boat pier, cost more than the Saint Lawrence Seaway project did only five years earlier: this was even before any buildings or infrastructure were constructed. With the initial phase of construction completed, it is easy to see why the budget for the exhibition was going to be larger than anyone expected. In the fall of 1963, Expo's general manager, Andrew Kniewasser, presented the master plan and the preliminary budget of $167 million for construction: it would balloon to over $439 million by 1967. The plan and budget narrowly passed a vote in Pearson's federal cabinet, passing by one vote, and then it was officially submitted on December 23, 1963.

Logo
The logo was designed by Montreal artist Julien Hébert. The basic unit of the logo is an ancient symbol of man. Two of the symbols (pictograms of "man") are linked as to represent friendship. The icon was repeated in a circular arrangement to represent "friendship around the world". The logotype uses the lower-case Optima typeface. It did not enjoy unanimous support from federal politicians, as some of them tried to kill it with a motion in the House of Commons of Canada.

Theme songs
The official Expo 67 theme song was composed by Stéphane Venne and was titled: "Hey Friend, Say Friend/Un Jour, Un Jour". Complaints were made about the suitability of the song, as its lyrics mentioned neither Montreal nor Expo 67. The song was selected from an international competition with over 2,200 entries from 35 countries.

However, the song that most Canadians associate with Expo was written by Bobby Gimby, a veteran commercial jingle writer who composed the popular Centennial tune "Ca-na-da". Gimby earned the name the "Pied Piper of Canada".

The theme song "Something to Sing About", used for the Canadian pavilion, had been written for a 1963 television special. The Ontario pavilion also had its own theme song: "A Place to Stand, A Place to Grow", which has evolved to become an unofficial theme song for the province.

Expo opens
Official opening ceremonies were held on Thursday afternoon, April 27, 1967. The ceremonies were an invitation-only event, held at Place des Nations. Canada's Governor General, Roland Michener, proclaimed the exhibition open after the Expo flame was ignited by Prime Minister Pearson. On hand were over 7,000 media and invited guests including 53 heads of state. Over 1,000 reporters covered the event, broadcast in NTSC Colour, live via satellite, to a worldwide audience of over 700 million viewers and listeners.

Expo 67 opened to the public on the morning of Friday, April 28, 1967, with a space age-style countdown. A capacity crowd at Place d'Accueil participated in the atomic clock-controlled countdown that ended when the exhibition opened precisely at 9:30 a.m. EST. An estimated crowd of between 310,000 and 335,000 visitors showed up for opening day, as opposed to the expected crowd of 200,000. The first person through the Expo gates at Place d'Accueil was Al Carter, a 41-year-old jazz drummer from Chicago, who was recognized for his accomplishment by Expo 67's director of operations Philippe de Gaspé Beaubien. Beaubien presented Carter with a gold watch for his feat.

On opening day, there was considerable comment on the uniform of the hostesses from the UK Pavilion. The dresses had been designed to the then-new miniskirt style, popularized a year earlier by Mary Quant. In conjunction with the opening of Expo 67, the Canadian Post Office Department issued a 5¢ stamp commemorating the fair, designed by Harvey Thomas Prosser.

Entertainment, Ed Sullivan Show, and VIPs
The World Festival of Art and Entertainment at Expo 67 featured art galleries, opera, ballet and theatre companies, orchestras, jazz groups, famous Canadian pop musicians and other cultural attractions. Many pavilions had music and performance stages, where visitors could find free concerts and shows, including the Ukrainian Shumka Dancers. Micheline Legendre organized Canada's first puppetry festival in conjunction with the Expo. Most of the featured entertainment took place in the following venues: Place des Arts, Expo Theatre, Place des Nations, La Ronde, and Automotive Stadium.

The La Ronde amusement park was always intended to be a lasting legacy of the fair. Most of its rides and booths were permanent. When the Expo fairgrounds closed nightly, at around 10:00 p.m., visitors could still visit La Ronde, which closed at 2:30 a.m.

In addition, The Ed Sullivan Show was broadcast live on May 7 and 21 from Expo 67. Stars on the shows included America's The Supremes, Britain's Petula Clark and Australia's The Seekers.

Another attraction was the Canadian Armed Forces Tattoo 1967 at the Autostade in Montreal.

The fair was visited by many of the most notable people at the time, including Canada's monarch, Queen Elizabeth II, Lyndon B. Johnson, Princess Grace of Monaco, Jacqueline Kennedy, Robert F. Kennedy, Ethiopia's emperor Haile Selassie, Charles de Gaulle, Bing Crosby, Harry Belafonte, Maurice Chevalier, Maharishi Mahesh Yogi and Marlene Dietrich. Musicians like Thelonious Monk, The Grateful Dead, Tiny Tim, The Tokens and Jefferson Airplane entertained the crowds.

Problems
Despite its successes, there were problems: Front de libération du Québec militants had threatened to disrupt the exhibition, but were inactive during this period. Vietnam war protesters picketed during the opening day, April 28. American President Lyndon B. Johnson's visit became a focus of war protesters. Threats that the Cuba pavilion would be destroyed by anti-Castro forces were not carried out. In June, the Arab–Israeli conflict in the Middle East flared up again in the Six-Day War, which resulted in Kuwait pulling out of the fair in protest to the way Western nations dealt with the war. The president of France, Charles De Gaulle, caused an international incident on July 24 when he addressed thousands at Montreal City Hall by yelling out the words "Vive Montréal... Vive le Québec... Vive le Québec Libre!"

In September, the most serious problem turned out to be a 30-day transit strike. By the end of July, estimates predicted that Expo would exceed 60 million visitors, but the strike cut deeply into attendance and revenue figures, just as the fair was cruising to its conclusion. Another major problem, beyond the control of Expo's management, was guest accommodation and lodging. Logexpo was created to direct visitors to accommodations in the Montreal area, which usually meant that visitors would stay at the homes of people they were unfamiliar with, rather than traditional hotels or motels. The Montreal populace opened their homes to thousands of guests. Unfortunately for some visitors, they were sometimes sent to less than respectable establishments where operators took full advantage of the tourist trade. Management of Logexpo was refused to Expo and was managed by a Quebec provincial authority. Still, Expo would get most of the blame for directing visitors to these establishments. But overall, a visit to Expo from outside Montreal was still seen as a bargain.

Expo ends

Expo 67 closed on Sunday afternoon, October 29, 1967. The fair had been scheduled to close two days earlier, however a two-day extension granted by the Bureau International des Expositions (BIE) allowed it to continue over the weekend. On the final day 221,554 visitors added to the more than 50 million (54,991,806 ) that attended Expo 67 at a time when Canada's population was only 20 million, setting a per-capita record for World Exhibition attendance that still stands. Starting at 2:00 p.m., Expo Commissioner General Pierre Dupuy officiated over the medal ceremony, in which participating nations and organizations received gold and silver medallions, and over the ceremony in which national flags were lowered in the reverse order to which they had been raised, with Canada's flag lowered first and Nigeria's lowered last. After Prime Minister Pearson doused the Expo flame, Governor General Roland Michener closed Expo at Place des Nations with the mournful spontaneous farewell: "It is with great regret that I declare that the Universal and International Exhibition of 1967 has come to an official end." All rides and the minirail were shut down by 3:50 p.m., and the Expo grounds closed at 4:00 p.m., with the last Expo Express train leaving for Place d'Accueil at that time. A fireworks display, that went on for an hour, was Expo's concluding event.

Expo performed better financially than expected. Expo was intended to have a deficit, shared between the federal, provincial and municipal levels of government. Significantly better-than-expected attendance revenue reduced the debt to well below the original estimates. The final financial statistics, in 1967 Canadian dollars, were: revenues of $221,239,872, costs of $431,904,683, and a deficit of $210,664,811.

Pavilions
Expo 67 featured 90 pavilions representing Man and His World themes, nations, corporations, and industries including the U.S. pavilion, a geodesic dome designed by Buckminster Fuller. Many pavilions had innovative presentations, almost all using film in one way or another, or, as a commentator said: "film was everywhere, unreeling at a furious rate. Expo was a fair of film."

Expo 67 also featured the Habitat 67 modular housing complex designed by architect Moshe Safdie, which was later purchased by private individuals and is still occupied.

The most popular pavilion was the Soviet Union's exhibit. It attracted about 13 million visitors. Rounding out the top five pavilions, in terms of attendance were: the Canadian Pavilion (11 million visitors), the United States (9 million), France (8.5 million), and Czechoslovakia (8 million).

The participating countries were

Diverse countries were absent due a diverse motives and financial reasons: among the list are Spain, South Africa, the People's Republic of China, and many South American countries.

Man and His World (1968–1984)
After 1967, the exposition struggled for several summer seasons as a standing collection of international pavilions known as "Man and His World". However, as attendance declined, the physical condition of the site deteriorated, and less and less of it was open to the public. After the 1971 season, the entire Notre Dame Island site closed and three years later completely rebuilt around the new rowing and canoe sprint (then flatwater canoeing) basin for Montreal's 1976 Summer Olympics. Space for the basin, the boathouses, the changing rooms and other buildings was obtained by demolishing many of the former pavilions and cutting in half the area taken by the artificial lake and the canals. By this point, both major transportation systems for the site, the Blue Minirail and Expo Express, had permanently ceased operation.

In 1976, a fire destroyed the acrylic outer skin of Buckminster Fuller's dome, and the previous year the Ontario pavilion was lost due to a major fire. With the site falling into disrepair, and several pavilions left abandoned and vandalized, it began to resemble ruins of a futuristic city.

In 1980, the Notre Dame Island site was reopened (primarily for the Floralies) making both islands simultaneously accessible again, albeit only for a brief time. Minor thematic exhibitions were held at the Atlantic pavilion and Quebec pavilion at this period. After the 1981 season, the Saint Helen's Island site permanently closed, shutting out the majority of attractions. Man and His World was able to continue in a limited fashion with the small number of pavilions left standing on Notre Dame Island. However, the few remaining original exhibits closed permanently in 1984.

Park and surviving relics

After the Man and His World summer exhibitions were discontinued, with most pavilions and remnants demolished between 1985 and 1987, the former site for Expo 67 on Saint Helen's Island and Notre Dame Island was incorporated into a municipal park run by the city of Montreal. The park, named Parc des Îles, opened in 1992 during Montreal's 350th anniversary In 2000, the park was renamed from Parc des Îles to Parc Jean-Drapeau, after Mayor Jean Drapeau, who had brought the exhibition to Montreal. In 2006, the corporation that runs the park also changed its name from the Société du parc des Îles to the Société du parc Jean-Drapeau. Today very little remains of Expo but two prominent buildings remain in use on the former Expo grounds: the American pavilion's metal-lattice skeleton from its Buckminster Fuller dome, now enclosing an environmental sciences museum called the Montreal Biosphere; and Habitat 67, now a condominium residence. The France and Quebec pavilions, now interconnected, now form the Montreal Casino.

Part of the structural remains of the Canadian pavilion survive as La Toundra Hall. It is now a special events and banquet hall, while another part of the pavilion serves as Parc Jean-Drapeau's administration building. (Katimavik's distinctive inverted pyramid and much of the rest of the Canadian pavilion were dismantled during the 1970s).

Place des Nations, where the opening and closing ceremonies were held remains, however in an abandoned and deteriorating state. The Jamaican, Tunisian and partial remains of the Korean pavilion (roof only) also survive, as well as the CIBC banking centre. In Cite du Havre the Expo Theatre, Administration and Fine Arts buildings remain. Other remaining structures include sculptures, lampposts and landscaping. The Montreal Metro subway station Berri-UQAM still has an original "Man and His World" welcome sign with logo above the pedestrian tunnel entrance to the Yellow Line. La Ronde continued to be operated by the City of Montreal following the Expo. In 2001 it was leased to the Texas-based amusement park company Six Flags, which has operated the park since. The Alcan Aquarium built for the Expo remained in operation for a number of decades until its closure in 1991. The Expo 67 parking lot was converted into Victoria STOLport, an experimental short-take off airport for a brief time in the 1970s.

The Olympic basin is used by many local rowing clubs. A beach was built on the shores of the remaining artificial lake. There are many acres of parkland and cycle paths on both Saint Helen's Island and the western tip of Notre Dame Island. The site has been used for a number of events such as a BIE-sponsored international botanical festival, Les floralies. The young trees and shrubs planted for Expo 67 are now mature. The plants introduced during the botanical events have flourished also.

Another attraction on today's Notre Dame Island site is the Circuit Gilles Villeneuve race track that is used for the Canadian Grand Prix.

The Czechoslovakian pavilion was designed to be disassembled and sold, attracting the interest of the province of Newfoundland, though its bid was not preferred by the Czechoslovakian government at first. On September 5, 1967, Ceskoslovenske Aerolinie Flight 523 crashed during takeoff from Gander International Airport, and many people were saved by the residents of Gander, which may have led to Newfoundland's purchase offer being accepted. It was assembled as the Grand Falls Arts and Culture Centre, now the Gordon Pinsent Centre for the Arts. The government of Newfoundland also purchased the Yugoslavian pavilion, a triangular building that was converted into the Provincial Seamen's Museum in Grand Bank.

One of the few Vaporettos that shuttled visitors around the park on "Expo Service No. 5" survived. After it was decommissioned it ended up in Charlottetown, Prince Edward Island in 1971 where it gave harbour tours. It was later moved to Nova Scotia and then New Brunswick. It has subsequently been renovated and returned to Charlottetown.

Expo's lasting effects
In a political and cultural context, Expo 67 was seen as a landmark moment in Canadian history. In 1968, as a salute to the cultural impact the exhibition had on the city, Montreal's Major League baseball team, the Expos (now the Washington Nationals), was named after the event. 1967 was also the year that invited Expo guest Charles De Gaulle, on July 24, addressed thousands at Montreal City Hall by yelling out the now famous words: "Vive Montréal... Vive le Québec... Vive le Québec Libre!" De Gaulle was rebutted in Ottawa by Prime Minister Lester B. Pearson: "Canadians do not need to be liberated, Canada will remain united and will reject any effort to destroy her unity." In the years that followed, the tensions between the English- and French-speaking communities would continue. As an early 21st-century homage to the fair, satirists Bowser and Blue wrote a full-length musical set at Expo 67 called The Paris of America, which ran for six sold-out weeks at Centaur Theatre in Montreal in April and May 2003.

Expo 67 was one of the most successful World Exhibitions, and is still regarded fondly by Canadians. In Montreal, 1967 is often referred to as "the last good year" before economic decline, Quebec sovereignism (seen as negative from a federalist viewpoint), deteriorating infrastructure and political apathy became common. In this way, it has much in common with the 1964–65 New York World's Fair. In 2007, a new group, Expo 17, was looking to bring a smaller-scale — BIE sanctioned — exposition to Montreal for Expo 67's 50th anniversary and Canada's sesquicentennial in 2017. Expo 17 hoped a new world's fair would regenerate the spirit of Canada's landmark centennial project.

50th anniversary
Starting in the spring of 2017, as part of the 50th anniversary celebrations for Expo 67, the city of Montreal and the committee in charge of the celebrations of 375th anniversary of the founding of the city put forward a commemoration program including fourteen events. When visiting these locations and taking part in these events, visitors had access to an electronic or paper passport in which they could collect stamps, just as it had been the case during Expo 67.
 * Between March 17 and October 1, the McCord Museum presented Fashioning Expo 67, an exhibition focused on the fashion and esthetic that was put forward during the Expo.
 * At the Museum of Contemporary Art, the exhibition In Search of Expo 67 offered nineteen works of art by artists who were born after the 1967 universal exposition. Their work was inspired by Expo 67 and shed a new light and vision on this event.
 * The Stewart Museum presented Expo 67 – a World of Dreams, an immersive multimedia experience inspired by the technological innovations displayed during Expo 67. As part of the exhibition, visitors could experience Expo 67 through virtual reality.
 * The Centre d'Histoire de Montréal put forward Explosion 67 – Youth and their World, which presented youth's experience of the Expo 67 and was based on archive material and interviews.
 * Echo 67 was presented at the Montreal Biosphere starting on April 27. This exhibition presented the environmental legacy of Expo 67.
 * Outdoors exhibitions and events were presented across downtown Montreal. From September 18 to 30, 2017, the central square of Place des Arts was the site of a multi-screen installation Expo 67 Live, with images of Expo 67 projected onto exterior surfaces of arts complex, some as high as five storeys. The 27-minute work was produced by the National Film Board of Canada and was intended to create an immersive sense of being back at the world's fair, while also evoking the NFB's pioneering multi-screen production at Expo, In the Labyrinth. The installation is directed by Karine Lanoie-Brien and produced by René Chénier.
 * In April 2017, the city hall of Montreal offered its visitors an exhibition of photographs taken during Expo 67.
 * On April 25, the documentary thriller Expo 67 Mission Impossible premiered at the Maisonneuve theatre. It presents the story of the men and women who made Expo 67 a reality and uses archival footage and exclusive interviews with the creators of the 1967 World Fair. The film premiere was part of an event commemorating the 50th anniversary of the 1967 universal exposition.

In popular culture

 * A major portion of the movie "A Thief Is A Thief", which was the pilot episode of the television series It Takes A Thief, was filmed at the Expo in 1967.
 * An episode of the 1970s television series Battlestar Galactica, "Greetings from Earth Part 2", was filmed at the Expo site in 1979. The Expo structures were used to represent a city on an alien world where the people had all been killed by a long-ago war.
 * The Canadian band Alvvays released a video for the song "Dreams Tonite" in which they have been digitally inserted into footage taken during the fair. The band said in a statement that Canada was at its coolest 50 years ago in Montreal at Expo '67".
 * The 1988 song Purple Toupee by They Might Be Giants contains the line 'I shouted out, "Free the Expo '67"'.

title: Expo 67


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Spanking

Spanking is a form of corporal punishment involving the act of striking, with either the palm of the hand or an implement, the buttocks of a person to cause physical pain. The term spanking broadly encompasses the use of either the hand or implement, the use of implements can also refer to the administration of more specific types of corporal punishment such as belting, caning, paddling and slippering.

Some parents spank children in response to undesired behavior. Adults more commonly spank boys than girls both at home and in school. Some countries have outlawed the spanking of children in every setting, including homes, schools, and penal institutions, while others permit it when done by a parent or guardian.

Terminology
In American English, dictionaries define spanking as being administered with either the open hand or an implement such as a paddle. Thus, the standard form of corporal punishment in US schools (use of a paddle) is often referred to as a spanking. In North America, the word "spanking" has often been used as a synonym for an official paddling in school, and sometimes even as a euphemism for the formal corporal punishment of adults in an institution.

In British English, most dictionaries define "spanking" as being given only with the open hand. In the United Kingdom, Ireland, Australia and New Zealand, the word "smacking" is generally used in preference to "spanking" when describing striking with an open hand, rather than with an implement. Whereas a spanking is invariably administered to the bottom, a "smacking" is less specific and may refer to slapping the child's hands, arms or legs as well as its bottom.

In the home

Parents commonly spank their children as a form of corporal punishment in the United States; however, support for this practice appears to be declining amongst U.S. parents. Spanking is typically done with one or more slaps on the child's buttocks with a bare hand, although, not uncommonly, various objects are used to spank children, such as a hairbrush or wooden spoon. Historically, adults have spanked boys more than girls. In the United States, adults commonly spank toddlers the most. The main reasons parents give for spanking their children are to make children more compliant and to promote better behavior, especially to put a stop to their children's apparent aggressive behaviors.

However, research has shown that spanking (or any other form of corporal punishment) is associated with the opposite effect. When adults physically punish children, the children tend to obey parents less with time and develop more aggressive behaviors, including toward other children. This increase in aggressive behavior appears to reflect the child's perception that hitting is the way to deal with anger and frustration. There are also many adverse physical, mental, and emotional effects correlated with spanking and other forms of corporal punishment, including various physical injuries, increased anxiety, depression, and antisocial behavior. Adults who were spanked during their childhood are more likely to abuse their children and spouse.

The American Academy of Pediatrics (AAP), Royal College of Paediatrics and Child Health (RCPCH), and the Royal Australasian College of Physicians (RACP) all recommend that no child should be spanked and instead favor the use of effective, healthy forms of discipline. Additionally, the AAP recommends that primary care providers (e.g., pediatricians and family medicine physicians) begin to discuss parents' discipline methods no later than nine months of age and consider initiating such discussions by age 3–4 months. By eight months of age, 5% of parents report spanking and 5% report starting to spank by age three months. The AAP also recommends that pediatricians discuss effective discipline strategies and counsel parents about the ineffectiveness of spanking and the risks of harmful effects associated with the practice to minimize harm to children and guide parents.

Although parents and other advocates of spanking often claim that spanking is necessary to promote child discipline, studies have shown that parents tend to apply physical punishment inconsistently and tend to spank more often when they are angry or under stress. The use of corporal punishment by parents increases the likelihood that children will suffer physical abuse, and most documented cases of physical abuse in Canada and the United States begin as disciplinary spankings. If a child is frequently spanked, this form of corporal punishment tends to become less effective at modifying behavior over time (also known as extinction). In response to decreased effectiveness of spanking, some parents increase the frequency or severity of spanking or use an object.

Alternatives to spanking
Parents may spank less – or not at all – if they have learned effective discipline techniques, since many parents view spanking as a method of last resort to discipline their children. There are many alternatives to spanking and other forms of corporal punishment:

 * Time-in, increasing, praise, and special time to promote desired behaviors
 * Time outs to take a break from escalating misbehavior
 * Positive reinforcement of rewarding desirable behavior with a star, sticker, or treat
 * Implementing non-physical punishment (psychology) in which an unpleasant consequence follows misbehavior, such as taking away a privilege
 * Ignoring low-level misbehaviors and prioritizing attention on more significant forms of misbehavior
 * Avoiding the opportunity for the misbehavior to occur and thus the need for corrective discipline.

In schools
Corporal punishment, usually delivered with an implement (such as a paddle or cane) rather than with the open hand, used to be a common form of school discipline in many countries, but it is now banned in most of the Western World.

Corporal punishment, such as caning, remains a common form of discipline in schools in several Asian and African countries, even in countries in which this practice has been deemed illegal such as India and South Africa. In these cultures it is referred to as "caning" and not "spanking." The Supreme Court of the United States in 1977 held that the paddling of school students was not per se unlawful. However, 33 states have now banned paddling in public schools. It is still common in some schools in the South, and more than 167,000 students were paddled in the 2011–2012 school year in American public schools. Students can be physically punished from kindergarten to the end of high school, meaning that even adults who have reached the age of majority are sometimes spanked by school officials.

A number of medical, pediatric or psychological societies have issued statements opposing all forms of corporal punishment in schools, citing such outcomes as poorer academic achievements, increases in antisocial behaviors, injuries to students, and an unwelcoming learning environment. They include the American Medical Association, the American Academy of Child and Adolescent Psychiatry, the American Psychoanalytic Association, the American Academy of Pediatrics (AAP), the Society for Adolescent Medicine,  the American Psychological Association, the Royal College of Paediatrics and Child Health, the Royal College of Psychiatrists, the Canadian Paediatric Society and the Australian Psychological Society, as well as the United States' National Association of School Psychologists and National Association of Secondary School Principals.

Adult spanking

Most spanking performed between adults in the 21st century within the Western world is erotic spanking.

Within the early 20th century, American men spanking their wives and girlfriends was often seen as an acceptable form of domestic discipline. It was a common trope in American films, from the earliest days up through the 1960s, and was often used to allude to romance between the man and woman.

In the early 21st century, adherents of a small subculture known as Christian domestic discipline have on a literalist interpretation of the Bible justified spanking as a form of acceptable punishment of women by their husbands. Critics describe such practices as a form of domestic abuse.

A few countries have a judicial corporal punishment for adults.

Asia
On the first day of the lunar Chinese new year holidays, a week-long 'Spring Festival', the most important festival for Chinese people all over the world, thousands of Chinese visit the Taoist Dong Lung Gong temple in Tungkang to go through the century-old ritual to get rid of bad luck. Men traditionally receive spankings and women get whipped, with the number of strokes to be administered (always lightly) by the temple staff being decided in either case by the god Wang Ye and by burning incense and tossing two pieces of wood, after which all go home happily, believing their luck will improve.

Europe
On Easter Monday, there is a Slavic tradition of spanking girls and young ladies with woven willow switches (Czech: pomlázka; Slovak: korbáč) and dousing them with water.

In Slovenia, there is a jocular tradition that anyone who succeeds in climbing to the top of Mount Triglav receives a spanking or birching.

In Poland there is a tradition named Pasowanie, which is celebrated on the 18th birthday. The birthday person receives eighteen smacks with the belt from the guests at the birthday party.

North America
Birthday spanking is a tradition within some parts of the United States. Within the tradition an individual (commonly, though not exclusively, a child) upon their birthday receives, typically corresponding to their age, a number of spanks. Characteristically these spankings are playful, and are administered in such a fashion so the recipient receives no or only minor discomfort.

title: Spanking


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