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Valley girl

A valley girl is a socioeconomic, linguistic, and youth subcultural stereotype and stock character originating during the 1980s: any materialistic upper-middle-class young woman, associated with unique vocal and California dialect features, from the Los Angeles commuter communities of the San Fernando Valley. In subsequent years, the term was broadly applied to any American woman who epitomized frivolity, ditziness, airheadedness, or who prioritizes superficial concerns such as personal appearance, physical attractiveness, and excessive materialism over intellectual or personal accomplishment.

Valleyspeak
Valleyspeak, or Valspeak, is a California English social dialect and accompanying vocal features, best associated with Valley girls, though elements of it have spread to other demographics, including men called "Val dudes". This sociolect became an international fad for a certain period in the 1980s and 1990s, with a peak period from around 1981 to 1985. Valleyspeak is popularly characterized by both the steady use of uptalk and its vocabulary.

Language ideology
This lends itself to explicit language ideologies about dialects in the area as they receive more scrutiny than dialects in other nearby regions. Linguistic characteristics of valleyspeak are often thought to be "silly" and "superficial" and seen as a sign of low intelligence. Speakers are also often perceived as "materialistic" and "air-headed". The use of "like" or the quotative phrase "be like" are often ideologically linked to California and Valleyspeak despite the now-widespread use of the terms among youth, which results in their also receiving the "superficial" cast. In the national understanding, California speech is thought to be a product of the combination of Valley girl and surfer dude speech, and "is associated with good English, but never proper".

A study on regional language ideologies done in California in 2007 found that, despite its prevalence and association with California in past decades, Californians themselves do not consider "Valley girls" to be an overly prevalent social or linguistic group within the state. State residents listed factors such as immigrant populations and north–south regional slang as more relevant than Valleyspeak within the state.

Amanda Ritchart, a doctoral candidate studying linguistics at the University of California San Diego, analyzed 23-year-olds (college age students) from diverse socioeconomic backgrounds and ethnicities, specifically in the Southern California region. After this study, Ritchart once stated, "Women used uptalk more frequently than men did. Their pitch rose higher overall, and the rise began much later in the phrase." Even though the gender difference is notable, the majority of both men and women speak in uptalk in Southern California. In fact, 100% of the participants used uptalk when they asked a confirming question, such as "Go all the way to the right in the middle where it says Canyon Hills?"

According to the article "What's Up With Upspeak?", when women use Valleyspeak, it is assumed that they have "inferior speech" patterns. For men, the high rise of intonation usually "plateaued" at certain points, especially in situations where they didn't want to be interrupted.

Features and qualifiers
The sound of Valleyspeak has these main habits: nasal sound; fast-paced run-on sentences; breathiness; uptalk, or the sound of a question; and vocal fry.
 * High rising terminal (also called "up speak" or "uptalk") is a defining feature of Valleyspeak. Statements have a rising intonation, causing declarative language to appear interrogative to listeners unfamiliar with the dialect. Research on uptalk has found a number of pragmatic uses, including confirming that the interlocutor follows what is being said and indicating that the speaker has more to say and so their conversation partner should not interrupt them (also called "floor holding"). Another use is as a confirmation statement of general agreement, such as "I know, right?" or simply "right?". The difference between the intonation of a question, confirmation statements, and floor holding is determined by the extent of the rise and its location within the phrase. The high rising terminal feature has spread and been adopted outside the geographical area and groups originally associated with Valleyspeak including, in some cases, men. (However, in some varieties of English,  usage of high rising terminal emerged independently and/or has been  documented as preceding Valleyspeak by decades, such as in Australian English and New Zealand English.)
 * "Like" as a discourse marker. "Like" is used as a filler word, similar to "um" or "er", as in, "I'm, like, totally about to blow chunks." When "like" is functioning as a discourse marker, the word itself does not semantically change the phrase or sentence. Instead, it provides time for the speaker to formulate what they will say next. The word is always unstressed when used in this way. It is important to note that "like" does not always function as a discourse marker in Valspeak. Consider the following two sentences: "It was like 8 feet deep" and "I think that, like, it is entertaining." Even though both sentences contain the word "like," they employ it differently. In the former, "like" serves as an adverb that is synonymous with "approximately", whereas the latter "like" is a discourse marker, adding no additional meaning to the sentence. Furthermore, "like" is frequently used to introduce quoted speech. For example, a person can recount a conversation by stating, "So, um, I'm like 'Where did he go?' and "She was um, like, 'I don't know, I haven't seen him.'"
 * "To be like" as a colloquial quotative. "Like" (always unstressed) is used to indicate that what follows is not necessarily an exact quotation of what was said, but captures the meaning and intention of the quoted speech. As an example, in "And I was like, 'don't ever speak to my boyfriend again'", the speaker is indicating that they may or may not have literally said those words, but they conveyed that idea. "Be like" can introduce both a monologue or direct speech, allowing a speaker to express an attitude, reaction, or thought, or to use the phrase to signal quotation.
 * Particular slang terms, including "to be all" or "to be all like" used in the same manner as "to be like", "whatever" or "as if" used to express any disbelief, "totally" meaning "quite" or "very", "seriously" as a frequent interjection of approval or an inquiry of veracity, "bitchin'" meaning "excellent", and "grody" meaning "dirty".
 * Vocal fry is characterized by "low, creaky vibrations" or a "guttural vibration". Researchers have studied two qualities of this speech pattern, such as the jitter (variation in pitch) and shimmer (variation in volume). When women tend to speak with these mannerisms, they are perceived as less competent, less hirable, less trustworthy, or less educated. Prominent examples are Kim Kardashian and Britney Spears.

In popular culture

 * In Los Angeles, "vals" (inhabitants of "the Valley") were derided for their perceived other-ness in the late 1970s. Valspeak and the term "Valley Girl" were given a wider circulation with the release of a hit 1982 single by Frank Zappa titled "Valley Girl", on which his fourteen-year-old daughter Moon Zappa delivered a monologue in "Valleyspeak" behind the music. This song popularized phrases such as "grody to the max" and "gag me with a spoon". It also popularized the use of the term "like" as a discourse marker, though it did not originate in Valleyspeak. Zappa intended to lampoon the image, but after the song's release there was a significant increase in the "Valspeak" slang usage, whether ironically spoken or not. Moon Zappa herself would go on to portray a Valley Girl in the "Speedway Fever" episode of CHiPs.
 * An early appearance of Valleyspeak and the Valley Girl stereotype was through the character of Jennifer DiNuccio, played by Tracy Nelson in the 1982–1983 sitcom Square Pegs. According to an interview with Nelson included on the 2008 DVD release of the series, she developed the character's Valleyspeak and personality prior to the Zappa recording becoming popular.
 * The 1983 film Valley Girl starring Nicolas Cage and Deborah Foreman centered on a group of "Valley Girl" characters and featured several characterizations associated with their lifestyle (such as going shopping at the mall or "Galleria", suntanning at the beach, and going to parties).
 * In the 1990 animated TV series Tiny Toon Adventures there is a character named Shirley the Loon who is an anthropomorphic waterfowl. She speaks with a thick valley girl accent and is quite smart but also obsessed with New Age paraphernalia and also seems to have some magic abilities. She appears not to notice the other meaning of her surname as she often recites "oh, what a loon i am" while meditating.
 * The protagonist of the 1995 film Clueless, played by Alicia Silverstone, has been described as a caricature of 1990s Valley Girls, though she is actually from nearby Beverly Hills and even before making awkward but sincere efforts to live a more purposeful life, was somewhat altruistic.
 * In the recurring Saturday Night Live sketch "The Californians", the characters speak with wildly exaggerated Valley accents.
 * American Girl doll Courtney Moore, a historical character from 1986, has an older stepsister named Tina D'Amico, who is often referred to as a valley girl by doll collectors, despite Tina herself not yet becoming an official doll. Tina and Courtney live in Orange Valley, a fictional version of Los Angeles.
 * In her 2015 memoir entitled Wildflower, actress Drew Barrymore says she talks "like a Valley girl" because she lived in Sherman Oaks from the age of 7 to 14.

title: Valley girl


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Charles de Gaulle Airport

Paris Charles de Gaulle Airport (Aéroport de Paris-Charles-de-Gaulle), also known as Roissy Airport (Aéroport de Roissy) or simply Paris CDG, is the main international airport serving Paris, the capital of France. Opened in 1974, it is in Roissy-en-France, 23 km northeast of Paris and is named after World War II statesman Charles de Gaulle (1890–1970), whose initials (CDG) are used as its IATA airport code.

Charles de Gaulle Airport serves as the principal hub for Air France and a destination for other legacy carriers (from Star Alliance, Oneworld and SkyTeam), as well as an operating base for easyJet and Norse Atlantic Airways. It is operated by Groupe ADP (Aéroports de Paris) under the brand Paris Aéroport.

In 2022, the airport handled 57,474,033 passengers and 34,657 aircraft movements, thus making it the world's ninth busiest airport and Europe's third busiest airport (after Istanbul and Heathrow) in terms of passenger numbers. Charles de Gaulle is also the busiest airport within the European Union. In terms of cargo traffic, the airport is the eleventh busiest in the world and the busiest in Europe, handling 2,102,268 t of cargo in 2019. It is also the airport that is served by the greatest number of airlines, with more than 105 airlines operating at the airport.

, the airport offers direct flights to the most countries and hosts the most airlines in the world. Marc Houalla has been the director of the airport since 12 February 2018.

Location
Paris Charles de Gaulle Airport covers 32.38 km2 of land. The airport area, including terminals and runways, spans over three départements and six communes:
 * Seine-et-Marne département: Le Mesnil-Amelot (Terminal 2E, Satellites S3 and S4, and Terminal 2F), Mauregard (Terminals 1, 3), and Mitry-Mory (Terminal 2G) communes;
 * Seine-Saint-Denis département: Tremblay-en-France (Terminals 2A, 2B, 2C, 2D and Roissypôle) commune;
 * Val-d'Oise département: Roissy-en-France and Épiais-lès-Louvres communes.

The choice of constructing an international aviation hub outside of central Paris was made due to a limited prospect of potential relocations or expropriations and the possibility of further expanding the airport in the future.

Management of the airport lies solely on the authority of Groupe ADP, which also manages Orly (south of Paris), Le Bourget (to the immediate southwest of Charles de Gaulle Airport, now used for general aviation and Paris Air Shows), several smaller airfields in the suburbs of Paris, and other airports directly or indirectly worldwide.

Development
The planning and construction phase of what was known then as Aéroport de Paris Nord (Paris North Airport) began in 1966. On 8 March 1974 the airport, renamed Charles de Gaulle Airport, opened. Terminal 1 was built in an avant-garde design of a ten-floors-high circular building surrounded by seven satellite buildings, each with six gates allowing sunlight to enter through apertures. The main architect was Paul Andreu, who was also in charge of the extensions during the following decades.

Terminal 2 opened in 1981 with the official inauguration in presence of the then President, Francois Mitterrand, in March 1982. Unlike Terminal 1, Terminal 2 was designed with a traditional linear layout, but has evolved over time into a series of distinct terminals, designated as 2A through to 2G.

Following the introduction of the brand Paris Aéroport to all its Parisian airports, Groupe ADP also announced major changes for the Charles de Gaulle Airport: Terminals of the Satellite 1 will be merged, as well as terminals 2B and 2D. A new luggage automated sorting system and conveyor under Terminal 2E Hall L was installed to speed luggage delivery time for airlines operating Paris-Charles de Gaulle's hub. The CDG Express, the direct express rail link from Paris to Charles de Gaulle Airport, is scheduled to open in early 2027.

Corporate identity
The Frutiger typeface was commissioned for use in the airport and implemented on signs throughout the building in 1975. Initially called Roissy, it was renamed after its designer Adrian Frutiger.

Until 2005, every PA announcement made at Terminal 1 was preceded by a distinctive chime, nicknamed "Indicatif Roissy" and composed by Bernard Parmegiani in 1971. The chime can be heard in the Roman Polanski film Frantic. The chime was officially replaced by the "Indicatif ADP" chime.

On 14 April 2016, the Groupe ADP rolled out the Connect 2020 corporate strategy and the commercial brand Paris Aéroport was applied to all Parisian airports, including Le Bourget airport.

Terminals

Charles de Gaulle Airport has three terminals: Terminal 1 is the oldest and situated opposite to Terminal 3; Terminal 2 is located at another side with 7 sub-terminal buildings (2A to 2G). Terminal 2 was originally built exclusively for Air France; since then it has been expanded significantly and now houses other airlines. Terminals 2A to 2F are interconnected by elevated walkways and situated next to each other. Terminal 2G is a satellite building connected by shuttle bus.

Terminal 3 (formerly known as "Terminal 9") hosts charter and low-cost airlines. The CDGVAL light-rail shuttle connects Terminal 2 to Terminals 1/3 and their parking lots.

Before the pandemic, Charles de Gaulle Airport had assigned all Star Alliance members to use Terminal 1, Oneworld members to use Terminal 2A and SkyTeam members to use Terminals 2C, 2E (intercontinental), 2D, 2F and 2G (European routes). The assignments changed several times due to the pandemic.

Today, the airport has assigned Star Alliance airlines to Terminal 1, Oneworld airlines to use Terminal 1 for routes to the Middle East and Asia, and 2B for flights to the Americas, Africa, and Europe (due to the closure of Terminal 2A), and SkyTeam airlines to use Terminals 2E for international routes and 2F for Schengen routes.

Terminal 1
The first terminal, designed by Paul Andreu, was built in the image of an octopus. It consists of a circular terminal building which houses key functions such as check-in counters and baggage claim conveyors. Seven satellites with boarding gates are connected to the central building by underground walkways.

The central building, with a large skylight in its centre, dedicates each floor to a single function. The first floor is reserved for technical operations and not accessible to the public. The second floor contains shops and restaurants, the CDGVAL inter-terminal shuttle train platforms (for Terminal 2 and trains to central Paris) and check-in counters from a recent renovation. The majority of check-in counters, however, are located on the third floor, which also has access to taxi stands, bus stops and special pick-up vehicles. Departing passengers with valid boarding passes can reach the fourth floor, which houses duty-free stores and border control posts, for the boarding gates. The fifth floor contains baggage claim conveyors for arriving passengers. All four upper floors have assigned areas for parking and airline offices.

Passages between the third, fourth and fifth floors are provided by a tangle of escalators arranged through the centre of the building. These escalators are suspended over the central court. Each escalator is covered with a transparent tube to shelter from all weather conditions. These escalators were often used in film shootings (e.g., The Last Gang of Ariel Zeitoun). The Alan Parsons Project album I Robot features these escalators on its cover.

Terminal 1 closed in March 2020 in response to the COVID-19 pandemic. ADP used this time for a €250 million refurbishment. Completed in 2023, the refurbishment included the creation of a new junction building linking satellites 1, 2 and 3, and modernisation of the central body of the terminal. Various design details in the refurbished terminal pay homage to the circular shape of the original Andreu design. The upgraded Terminal 2 also features a new departure lounge designed by French designers Maxime Liautard and Hugo Toro, which reflects the ambiance of a Parisian bistro.

All Star Alliance airlines use Terminal 1. Other carriers using Terminal 1 include Oneworld carriers Cathay Pacific, Qatar Airways and SriLankan Airlines and non-aligned carriers Aer Lingus, Emirates, Etihad Airways, Eurowings, Icelandair, Kuwait Airways and Oman Air.

Terminal 2
Terminal 2 is spread across seven sub-terminals: 2A to 2G. Terminals 2A to 2F are connected by inter-terminal walkways, but Terminal 2G is a satellite building 800 m away. Terminal 2G can only be accessed by shuttle bus from Terminals 1, 2A to 2F and 3. The CDGVAL inter-terminal shuttle train, Paris RER Regional-Express and high-speed TGV rail station, Aéroport Charles de Gaulle 2 TGV, is located within the Terminal 2 complex and between 2C and 2E (on one side) or 2D and 2F (on the opposite side).

Terminal 2F was used for the filming of the music video for the U2 song "Beautiful Day". The band also had their picture taken inside Terminal 2F for the album artwork of their 2000 album All That You Can't Leave Behind.

Terminals 2B and 2D are used by the majority of the airlines part of the Oneworld alliance, except Oneworld's long haul carriers to Asia and the Middle East, French overseas airlines Air Austral and Air Tahiti Nui, and all other non SkyTeam short-haul and mid-haul airlines which do not operate from Terminal 1. and SkyTeam carrier Czech Airlines also use this terminal.

Terminals 2E and 2F are dedicated use for Air France and its SkyTeam partners except Czech Airlines (Terminal 2D) and Saudia (Terminal 1). Several other carriers also use Terminal 2E, these are Oneworld carrier Japan Airlines and non-aligned carriers Air Mauritius, China Southern Airlines, Gulf Air, LATAM Chile, and WestJet.

Collapse of Terminal 2E
On 23 May 2004, shortly after the inauguration of terminal 2E, a portion of it collapsed near Gate E50, killing four people. Two of the dead were reported to be Chinese citizens, one Czech and the other Lebanese. Three other people were injured in the collapse. Terminal 2E had been inaugurated in 2003 after some delays in construction and was designed by Paul Andreu. Administrative and judicial enquiries were started.

Before this accident, ADP had been planning for an initial public offering in 2005 with the new terminal as a major attraction for investors. The partial collapse and indefinite closing of the terminal just before the beginning of summer seriously hurt the airport's business plan.

In February 2005, the results from the administrative inquiry were published. The experts pointed out that there was no single fault, but rather a number of causes for the collapse, in a design that had little margin for safety. The inquiry found the concrete vaulted roof was not resilient enough and had been pierced by metallic pillars and some openings weakened the structure. Sources close to the inquiry also disclosed that the whole building chain had worked as close to the limits as possible, so as to reduce costs. Paul Andreu denounced the building companies for having not correctly prepared the reinforced concrete.

On 17 March 2005, ADP decided to tear down and rebuild the whole part of Terminal 2E (the "jetty") of which a section had collapsed, at a cost of approximately €100 million. The reconstruction replaced the innovative concrete tube style of the jetty with a more traditional steel and glass structure. During reconstruction, two temporary departure lounges were constructed in the vicinity of the terminal that replicated the capacity of 2E before the collapse. The terminal reopened completely on 30 March 2008.

Terminal 2G
Terminal 2G, dedicated to regional Air France and HOP! flights and its affiliates, opened in 2008. This terminal is to the east of all terminals and can only be reached by shuttle bus. Terminal 2G is used for passengers flying in the Schengen Area (and thus has no passport control) and handles Air France regional and European traffic and provides small-capacity planes (up to 150 passengers) with a faster turnaround time than is currently possible by enabling them to park close to the new terminal building and boarding passengers primarily by bus, or walking. A bus line called "navette orange" connects the terminal 2G inside the security check area with terminals 2E and 2F. Passengers transferring to other terminals need to continue their trip with other bus shuttles within the security check area if they do not need to get their bags.

Terminal 2E Hall L (Satellite 3)
The completion of 750 m long Satellite 3 (or S3) to the immediate east of Terminals 2E and 2F provides further jetways for large-capacity airliners, specifically the Airbus A380. Check-in and baggage handling are provided by the existing infrastructure in Terminals 2E and 2F. Satellite 3 was opened in part on 27 June 2007 and fully operational in September 2007. It corresponds now to gates L of terminal 2E.

Terminal 2E Hall M (Satellite 4)
The satellite S4, adjacent to the S3 and part of terminal 2E, officially opened on 28 June 2012. It corresponds now to gates M of terminal 2E. Dedicated to long-haul flights, it has the ability to handle 16 aircraft at the same time, with an expected capacity of 7.8 million passengers per year. Its opening has led to the relocation of all SkyTeam airlines to terminals 2E (for international carriers), 2F (for Schengen European carriers) and 2G.

Recent terminal reassignments
Air France has moved all of its operations previously located at 2C to 2E. In October 2012, 2F closed its international operations and became completely Schengen, allowing for all Air France flights previously operating in 2D to relocate to 2F.

Further, in April 2013, Terminal 2B closed for a complete renovation (with all airlines relocating to 2D) and received upgrades including the addition of a second floor completely dedicated to arrivals. Terminal 2B reopened on 2 June 2021. Airlines including the Lufthansa group, Aegean Airlines, easyJet, Icelandair, LOT Polish Airlines, Norwegian Air Shuttle, Play, Royal Air Maroc, and Scandinavian Airlines began operations at Terminal 2B until 2 December 2022, when the airlines except easyJet and Royal Air Maroc moved back to Terminal 1. Low-cost carrier easyJet has shown interest in being the sole carrier at 2B. To facilitate connections, a new boarding area between 2A and 2C was opened in March 2012. It allows for all security and passport control to be handled in a single area, allows for many new shopping opportunities as well as new airline lounges, and eases transfer restrictions between 2A and 2C. Terminal 2D was closed during the pandemic and received the same upgrade including an additional floor. Terminal 2D reopened on 18 April 2023 and some airlines have moved operations to the terminal.

Terminals 2A and 2C are closed for baggage renovation system for 18 months (with all airlines relocating to Terminal 1 or 2B).

Terminal 3
Terminal 3 is located 1 km (0.62 mi) away from Terminal 1. It consists of one single building for arrivals and departures. The walking distance between Terminals 1 and 3 is 3 km; however, the rail station (named as "CDG Airport Terminal 1") for RER and CDGVAL trains are only at a distance of 300 m. Terminal 3 has no boarding gates constructed and all passengers are ferried by airport buses to the aircraft stands.

Terminal usage during COVID-19 pandemic
The airport's services during the pandemic were sharply reduced. On 30 March 2020, the airport announced it would temporary close Terminals 1 and 3, moving all remaining flights to Terminal 2. Terminal 2D was also closed during the pandemic and only Terminals 2A, 2C, 2E, 2F and 2G were opened. At the beginning of the pandemic, airlines were grouped by alliances: Star Alliance airlines operated at Terminal 2A, where Air Canada and Ethiopian Airlines operated prior to the pandemic, Oneworld airlines shifted their operations to Terminal 2C, and SkyTeam airlines operated at Terminals 2E and 2F. Between December 2020 and June 2021, only Terminals 2E and 2F were opened with non-Schengen flights operating at Terminal 2E and Schengen flights operated at Terminal 2F. 2B reopened on 2 June 2021 and some airlines were shifted to that concourse. Terminals 2A, 2C and 2D were then reopened for more space. Between June 2021 and December 2022, Star Alliance airlines operated at Terminals 2A (non-Schengen) and 2B (Schengen), Oneworld airlines operated at Terminals 2C (non-Schengen) and 2D (Schengen) and SkyTeam airlines operated at Terminals 2E (non-Schengen), 2F and 2G (both Schengen). However, Star Alliance airlines flights to Asia except Singapore Airlines, who operated at Terminal 2A were operating at Terminal 2E due to the capacity restrictions at Terminal 2A. Terminal 3 reopened on 3 May 2022 for the use of all charter and low cost airlines. Terminal 1 remained closed for renovation at that time. It reopened on 1 December 2022 to reduce traffic at Terminal 2.

Cancelled project for Terminal 4
Plans for a new terminal, Terminal 4, were first announced in 2014. With an estimated cost of €9bn, the new terminal was to be built around 2025, when Charles de Gaulle Airport's maximum capacity of 80 million would have been reached. When constructed, the new terminal would have been able to accommodate 30–40 million passengers per year and would have likely been built north of Terminal 2E. However, the Terminal 4 proposal was cancelled in 2021 due to reduced traffic resulting from the COVID-19 pandemic and new environmental regulations making the project unfeasible. Environmentalist groups hailed the cancellation of the project as a "great victory."

Roissypôle
Roissypôle is a complex consisting of office buildings, shopping areas, hotels, and a bus coach and RER B station within Charles de Gaulle Airport. The complex includes the head office of Air France, Continental Square, the Hilton Paris Charles de Gaulle Airport, and le Dôme building. Le Dôme includes the head office of Air France Consulting, an Air France subsidiary. Continental Square has the head office of Air France subsidiary Servair and the Air France Vaccinations Centre.

CDGVAL
The airport's terminals are served by a free automated shuttle rail system, consisting of two lines (CDGVAL and LISA).

CDGVAL (Charles de Gaulle Véhicule Automatique Léger, English: Charles de Gaulle light automatic vehicle) links Terminal 1, parking lot PR, Aéroport Charles de Gaulle 1 RER station (located inside Roissypôle and next to Terminal 3), Parking lot PX, and the Aéroport Charles de Gaulle 2 TGV and RER station located between Terminals 2C, 2D, 2E, and 2F

LISA (Liaison Interne Satellite Aérogare, English: Connection internal satellite terminal) links Terminal 2E to the Satellite S3 (L Gates) and Satellite S4 (M Gates).

RER
Charles de Gaulle Airport is connected to central Paris by the RER B, a hybrid suburban commuter and rapid transit line. The service has two stations on the airport grounds:

 * Aéroport Charles de Gaulle 1 station, located inside Roissypôle and next to Terminal 3. The station provides the fastest access to Terminal 1 via a connection on CDGVAL.
 * Aéroport Charles de Gaulle 2 TGV station, located between Terminals 2C, 2D, 2E, and 2F.

During most times, there are two types of services that operate on the RER B between Charles de Gaulle airport and Paris:
 * 4 trains per hour making all stops between Charles de Gaulle airport and Saint-Rémy-lès-Chevreuse
 * 4 trains per hour that offer non-stop express service between Charles de Gaulle airport, Aulnay-sous-Bois, and Gare du Nord, and then all stops to Massy–Palaiseau

The RER B has historically suffered from slowness and overcrowding, so French authorities are building CDG Express, a train service that will operate non-stop from Charles de Gaulle Airport to Paris Gare de l'Est railway station (next to Gare du Nord) starting in 2027. It will however share the same sets of tracks that RER B, and will offer a lower frequency, resulting in an overall similar travel time.

TGV
Terminal 2 includes a TGV station on the LGV Interconnexion Est line. TGV inOui, Ouigo and Thalys high-speed services operate from the station offering services to stations across France and into Belgium and the Netherlands.

Bus

 * Roissybus offers non-stop express service between Opéra station of the Paris Métro and Charles de Gaulle airport, making stops at all terminals (except 2G).
 * "Magical Shuttle" offers non-stop express service between Disneyland Paris and Charles de Gaulle airport, making stops at Terminal 1 and Terminal 2E/2F.
 * RATP bus 350 offers local (all-stops) service between Gare de l'Est/Gare du Nord in Paris and Charles de Gaulle airport, all terminals (except 2G) and other areas of the airport.
 * RATP bus 351 offers local service between Nation station in Paris, Gallieni station, all terminals (except 2G) and other areas of the airport.
 * Noctilien routes N140 and N143 offers local service during the overnight hours between Gare de l'Est/Gare du Nord in Paris and Charles de Gaulle airport, all terminals (except 2G) and other areas of the airport.

Long-distance bus
BlaBlaBus and Flixbus all offer services to international and domestic destinations from the bus station outside of the Aéroport Charles de Gaulle 1 RER station.

Car
Charles de Gaulle Airport is directly connected to Autoroute A1 which connects Paris and Lille.

Alternative airports
The two other airports serving Paris are Orly Airport (south of Paris, the other major airport in Paris) and Paris-Le Bourget Airport (north-northeast of Paris, for general aviation and private jets).

Several low-cost airlines also advertise Beauvais–Tillé Airport and Châlons Vatry Airport, respectively 85 km and 165 km from Paris proper, as serving "Paris" with Paris–Beauvais and Paris–Vatry. Beauvais airport has no railway connections, but there is a shuttle bus to central Paris 15 times daily.

Accidents and incidents

 * On 6 January 1993, Lufthansa Flight 5634 from Bremen to Paris, which was carried out under the Lufthansa CityLine brand using a Contact Air Dash 8–300 (registered D-BEAT), hit the ground 1800 m short of the runway of Charles de Gaulle Airport, resulting in the death of four out of the 23 passengers on board. The four crew members survived. The accident occurred after the pilot had to abort the final approach to the airport because the runway had been closed: the aircraft immediately ahead, a Korean Air Boeing 747, had suffered a blown tire upon landing.
 * On 25 July 2000, a Concorde, Air France Flight 4590 from Charles de Gaulle to John F. Kennedy International Airport in New York, crashed into Les Relais Bleus Hotel in Gonesse, killing everyone on the aircraft and four people on the ground. Investigations concluded that a tire burst during take-off roll, after running over a metal strip on the runway that had detached from a McDonnell Douglas DC-10-30 operating as Continental Airlines Flight 55, which departed shortly before, leading to a ruptured fuel tank and resulting in engine failure and other damage. Concorde was conducting a charter flight for a German tour company.
 * On 25 May 2001, a freight-carrying Short SH36 (operated as Streamline flight 200), departing to Luton, England, collided on the runway with departing Air Liberté flight 8807, an MD-83 jet. The first officer of the SH36 was killed when the wing tip of the MD-83 tore through his side of the flight deck. The captain was slightly injured and all others aboard survived.

Statistics
The following table shows total passenger numbers.

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

title: Charles de Gaulle Airport


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Burnside, Arizona

Burnside is a native village and census-designated place (CDP) on the Navajo Nation in Apache County, Arizona, United States. The population was 537 at the 2010 census.

Geography
According to the United States Census Bureau, the CDP has a total area of 9.3 sqmi, all land.

Demographics
Burnside first appeared on the 2000 U.S. Census as a census-designated place (CDP).

As of the census of 2000, there were 632 people, 173 households, and 134 families residing in the CDP. The population density was 67.9 PD/sqmi. There were 216 housing units at an average density of 23.2 /sqmi. The racial makeup of the CDP was 92% Native American, 7% White, 1% from other races, and <1% from two or more races. 1% of the population were Hispanic or Latino of any race.

There were 173 households, out of which 49% had children under the age of 18 living with them, 38% were married couples living together, 33% had a female householder with no husband present, and 22% were non-families. 21% of all households were made up of individuals, and 4% had someone living alone who was 65 years of age or older. The average household size was 3.65 and the average family size was 4.35.

In the CDP, the age distribution of the population shows 45% under the age of 18, 10% from 18 to 24, 27% from 25 to 44, 14% from 45 to 64, and 4% who were 65 years of age or older. The median age was 21 years. For every 100 females, there were 92.7 males. For every 100 females age 18 and over, there were 85.6 males.

The median income for a household in the CDP was $24,063, and the median income for a family was $25,441. Males had a median income of $18,661 versus $21,389 for females. The per capita income for the CDP was $8,236. About 31% of families and 39% of the population were below the poverty line, including 48% of those under age 18 and 13% of those age 65 or over.

Education
Burnside is served by the Ganado Unified School District.

The area is served by Ganado Primary School, Ganado Intermediate School, Ganado Middle School, and Ganado High School.

title: Burnside, Arizona


text:
Lindu people

Lindu people is a collection of four indigenous communities known as Anca, Tomado, Langko and Puroo in areas around Lindu Lake in Central Sulawesi, Indonesia. They belonged to the Kaili-Tomini people cluster of Sulawesi.

title: Lindu people


text:
Lady Godiva

Lady Godiva (died between 1066 and 1086), in Old English Godgifu, was a late Anglo-Saxon noblewoman who is relatively well documented as the wife of Leofric, Earl of Mercia, and a patron of various churches and monasteries.

Today, she is mainly remembered for a legend dating back to at least the 13th century, in which she rode naked – covered only by her long hair – through the streets of Coventry to gain a remission of the oppressive taxation that her husband, Leofric, imposed on his tenants. The name "Peeping Tom" for a voyeur originates from later versions of this legend, in which a man named Thomas watched her ride and was struck blind or dead.

Historical figure
Godiva was the wife of Leofric, Earl of Mercia. They had nine children; one son was Ælfgar. Godiva's name occurs in charters and the Domesday survey, though the spelling varies. The Old English name Godgifu or Godgyfu meant "gift of God"; 'Godiva' was the name's Latinised form. Since the name was a popular one, there are contemporaries of the same name.

A Godiva was recorded in the 12th century history of Ely Abbey, Liber Eliensis; this, if the same as the figure in legend, would make Godiva a widow when Leofric married her. Both Leofric and Godiva were generous benefactors to religious houses. In 1043, Leofric founded and endowed a Benedictine monastery at Coventry on the site of a nunnery destroyed by the Danes in 1016. Writing in the 13th century, Roger of Wendover credits Godiva as the persuasive force behind this act. In the 1050s, her name is coupled with that of her husband on a grant of land to the monastery of St. Mary, Worcester and the endowment of the minster at Stow St Mary, Lincolnshire. She and her husband are commemorated as benefactors of other monasteries at Leominster, Chester, Much Wenlock, and Evesham. She gave Coventry a number of works in precious metal by the famous goldsmith Mannig and bequeathed a necklace valued at 100 marks of silver. Another necklace went to Evesham, to be hung around the figure of the Virgin Mary accompanying the life-size gold and silver rood she and her husband had donated, and St Paul's Cathedral in the City of London received a gold-fringed chasuble. Both Godiva and her husband were among the most munificent of the several large Anglo-Saxon donors of the last decades before the Norman Conquest; the early Norman bishops made short work of their gifts, carrying them off to Normandy or melting them down for bullion. Nevertheless, the memory of Godiva and Leofric survived during the Norman reign and in 1122 their names were commemorated in the mortuary roll of Saint Vitalis of Savigny.

The manor of Woolhope in Herefordshire, along with four others, was given to the cathedral at Hereford before the Norman Conquest by the benefactresses Wulviva and Godiva—usually held to be the Godiva of legend and her sister. The church there has a 20th-century stained glass window representing them.

Her signature, Ego Godiva Comitissa diu istud desideravi ("I, The Countess Godiva, have desired this for a long time"), appears on a charter purportedly given by Thorold of Bucknall to the Benedictine monastery of Spalding. However, this charter is considered spurious by many historians. Even so, it is possible that Thorold, who appears in the Domesday Book as sheriff of Lincolnshire, was her brother.

After Leofric's death in 1057, his widow lived on until sometime between the Norman Conquest of 1066 and 1086. She is mentioned in the Domesday survey as one of the few Anglo-Saxons and the only woman to remain a major landholder shortly after the conquest. By the time of this great survey in 1086, Godiva had died and her former lands are listed as held by others.

The place where Godiva was buried has been a matter of debate. According to the Chronicon Abbatiae de Evesham, or Evesham Chronicle, she was buried at the Church of the Blessed Trinity at Evesham, which is no longer standing. According to the account in the Oxford Dictionary of National Biography, "There is no reason to doubt that she was buried with her husband at Coventry, despite the assertion of the Evesham chronicle that she lay in Holy Trinity, Evesham." Her husband was buried in St Mary's Priory and Cathedral in 1057.

According to William of Malmesbury's Gesta pontificum anglorum, Godiva directed in her will that a "circlet of precious stones which she had threaded on a cord in order that by fingering them one after another she might count her prayers exactly were to be placed on a statue of the Blessed Virgin Mary," the oldest known textual reference to the use of a Rosary-like string of prayer-beads.

William Dugdale (1656) stated that a window with representations of Leofric and Godiva was placed in Trinity Church, Coventry, about the time of Richard II.

Legend
The legend of the nude ride is first recorded in the 13th century, in the Flores Historiarum and the adaptation of it by Roger of Wendover. Despite its considerable age, it is not regarded as plausible by modern historians, nor is it mentioned in the two centuries after Godiva's death, whereas her generous donations to the church receive various mentions.

According to the typical version of the story, Lady Godiva took pity on the people of Coventry, who were suffering grievously under her husband's oppressive taxation. Lady Godiva appealed again and again to her husband, who obstinately refused to lower the taxes. At last, weary of her repeated requests, he said he would grant her request if she would strip naked and ride on a horse through the streets of the town. Lady Godiva took him at his word, and after issuing a proclamation that all persons should stay indoors and shut their windows, she rode through the town, clothed only in her long hair. Just one person in the town, a tailor ever afterwards known as 'Peeping Tom', disobeyed her proclamation in what is the most famous instance of voyeurism. In most versions of the story, Tom is struck blind or dead for his transgression.

Some historians have discerned elements of pagan fertility rituals in the Godiva story, whereby a young "May Queen" was led to the sacred Cofa's tree, perhaps to celebrate the renewal of spring. The oldest form of the legend has Godiva passing through Coventry market from one end to the other while the people were assembled, attended only by two knights. This version is given in Flores Historiarum by Roger of Wendover (died 1236), a somewhat gullible collector of anecdotes. In a chronicle written in the 1560s, Richard Grafton claimed the version given in Flores Historiarum originated from a "lost chronicle" written between 1216 and 1235 by the Prior of the monastery of Coventry.

A modified version of the story was given by printer Richard Grafton, later elected MP for Coventry. According to his Chronicle of England (1569), "Leofricus" had already exempted the people of Coventry from "any maner of Tolle, Except onely of Horses", so that Godiva ("Godina" in text) had agreed to the naked ride just to win relief for this horse tax. And as a condition, she required the officials of Coventry to forbid the populace "upon a great pain" from watching her, and to shut themselves in and shutter all windows on the day of her ride. Grafton was an ardent Protestant and sanitized the earlier story.

The ballad "Leoffricus" in the Percy Folio (c. 1650) conforms to Grafton's version, saying that Lady Godiva performed her ride to remove the customs paid on horses, and that the town's officers ordered the townsfolk to "shutt their dore, & clap their windowes downe," and remain indoors on the day of her ride.

Peeping Tom

The story of Peeping Tom, who alone among the townsfolk spied on the Lady Godiva's naked ride, probably did not originate in literature, but came about through popular lore in the locality of Coventry. Reference by 17th century chroniclers has been claimed, but all the published accounts are 18th century or later.

According to an 1826 article submitted by someone well versed in local history identifying himself as 'W. Reader', there was already a well-established tradition that there was a certain tailor who had spied on Lady Godiva, and that at the annual Trinity Great Fair (now called the Godiva Festival) featuring the Godiva processions "a grotesque figure called Peeping Tom" would be set on display, and it was a wooden statue carved from oak. The author has dated this effigy, based on the style of armour he is shown wearing, from the reign of Charles II (d. 1685). The same writer felt the legend had to be subsequent to William Dugdale (d. 1686) since he made no mention of it in his works that discussed Coventry at full length. (The story of the tailor and the use of a wooden effigy may be as old as the 17th century, but the effigy may not have always been called "Tom".)

W. Reader dates the first Godiva procession to 1677, but other sources date the first parade to 1678, and on that year a lad from the household of James Swinnerton enacted the role of Lady Godiva.

The English Dictionary of National Biography (DNB) gives a meticulous account of the literary sources. The historian Paul de Rapin (1732) reported the Coventry lore that Lady Godiva performed her ride while "commanding all Persons to keep within Doors and from their Windows, on pain of Death", but that one man could not refrain from looking and it "cost him his life"; Rapin further reported that the town commemorates this with a "Statue of a Man looking out of a Window."

Next, Thomas Pennant in Journey from Chester to London (1782) recounted: "[T]he curiosity of a certain taylor overcoming his fear, he took a single peep". Pennant noted that the person enacting Godiva in the procession was not fully naked of course, but wore "silk, closely fitted to her limbs", which had a colour resembling the skin's complexion. (In Pennant's time, around 1782, silk was worn, but the annotator of the 1811 edition noted that a cotton garment had since replaced the silk fabric.) According to the DNB, the oldest document that mentions "Peeping Tom" by name is a record in Coventry's official annals, dating to 11 June 1773, documenting that the city issued a new wig and paint for the wooden effigy.

There is also said to be a letter from pre-1700, stating that the peeper was actually Action, Lady Godiva's groom.

Additional legend proclaims that Peeping Tom was later struck blind as heavenly punishment, or that the townspeople took the matter in their own hands and blinded him.

Degree of nudity
While most iterations of the legend describe Godiva riding completely nude, there is much dispute as to the historical authenticity of this notion.

A more plausible rationale for the legend includes one based on the custom at the time for penitents to make a public procession in their shift, a sleeveless white garment similar to a slip today and one which was certainly considered "underwear" in Godiva's time. If this were the case, Godiva might have actually travelled through town as a penitent in her shift, likely unshod and stripped of her jewellery which was the hallmark of her upper class rank. It would have been highly unusual to see a noblewoman present herself publicly in such an unadorned state, possibly bringing about the legend which would later be romanticised in folk history.

Some suggest that the nudity myth originated in Puritan propaganda, designed to blacken the reputation of the notably pious Lady Godiva. Chroniclers of the 11th and 12th centuries mention Godiva as a respectable religious woman of some beauty and do not allude to nude excursions in public.

Images in art and society
The Herbert Art Gallery and Museum in Coventry maintains a permanent exhibition on the subject. The oldest painting was commissioned by the County of the City of Coventry in 1586 and produced by Adam van Noort, a refugee Flemish artist. His painting depicts a "voluptuously displayed" Lady Godiva against the background of a "fantastical Italianate Coventry". In addition the Gallery has collected many Victorian interpretations of the subject described by Marina Warner as "an oddly composed Landseer, a swooning Watts and a sumptuous Alfred Woolmer".

In 1792, Lady Godiva was depicted on the reverse of a Coventry halfpenny Conder token—a privately minted token coinage struck and used in Britain during the late 18th century and the early part of the 19th century (a period of the Industrial Revolution).

John Collier's Lady Godiva (1897) was bequeathed by social reformer Thomas Hancock Nunn. When he died in 1937, the Pre-Raphaelite-style painting was offered to the Corporation of Hampstead. He specified in his will that should his bequest be refused by Hampstead (presumably on grounds of propriety) the painting was then to be offered to Coventry. The painting now hangs in the Herbert Art Gallery and Museum.

American sculptor Anne Whitney created a marble sculpture of Lady Godiva, now in the collection of the Dallas Museum of Art, Dallas, Texas.

Coventry
The Godiva Procession, a commemoration of the legendary ride, was instituted on 31 May 1678 as part of Coventry fair and was celebrated up to the 1960s. The part of Lady Godiva was usually played by a scantily clad actress or dancer, and the occasion often attracted controversy. For instance, in 1854, the Bishop of Worcester protested against "a Birmingham whore being paraded through the streets as Lady Godiva." These annual processions were enlivened by constant rumours, beforehand, that the girl playing the part of Lady Godiva would actually appear nude, like the original. These hopes were eventually realised in a play staged in 1974, at the Belgrade Theatre, Coventry, entitled The Only True Story of Lady Godiva, in which Lady Godiva appeared naked, riding a motor bike.

The wooden effigy of Peeping Tom which, from 1812 until World War II looked out on the world from a hotel at the northwest corner of Hertford Street, Coventry, can now be found in Cathedral Lanes Shopping Centre. It represents a man in armour and was probably an image of Saint George. Nearby, in the 1950s rebuilt Broadgate, an animated Peeping Tom watches over Lady Godiva as she makes her hourly ride around the Godiva Clock.

From the mid-1980s a Coventry resident, Pru Porretta, has adopted a Lady Godiva role to promote community events and good works in the city. In 1999 Coventry councillors considered eliminating Godiva from the city's public identity. As of 2005, Porretta retains the status of Coventry's unofficial ambassador. Each September Poretta marks the occasion of Lady Godiva's birthday by leading a local pageant focusing on world peace and unity known as The Godiva Sisters. In August 2007, the Godiva Sisters was performed in front of 900 delegates from 69 countries attending the World Council for Gifted and Talented Children Biennial Conference held at the University of Warwick. In the 2010 New Year Honours Porretta was appointed a Member of the Order of The British Empire for services to the city of Coventry community and tourism services.

In 2010 an arts project, "Godiva Awakes", involving a 32 foot (10-metres) tall puppet version of Lady Godiva, powered by 50 bicycles, leading a procession from Coventry to London, was proposed by the independent company Imagineer productions (best known locally for reviving the Coventry Mystery Plays and reimagining the Coventry Carnival as the Godiva Festival).

Literature

 * "Godiva" (1842), a poem by Alfred, Lord Tennyson.
 * Guli ("The Heart"), a poem by Galaktion Tabidze, includes a mention of Lady Godiva.
 * The Seven Lady Godivas: The True Facts Concerning History's Barest Family (1939), a short illustrated novel by Dr. Seuss.

Classical music and opera

 * Vítězslav Novák composed a concert overture called Lady Godiva based on the story (Prague, 1907; Op. 41).

Modern music

 * The 1966 Peter and Gordon song "Lady Godiva" reimagines the Lady Godiva legend in the modern day.
 * The 1968 Velvet Underground song "Lady Godiva's Operation" tells the story of a transitional operation turned into a botched lobotomy.
 * The 1978 Queen song "Don't Stop Me Now" mentions Lady Godiva with the line "I'm a racing car, passing by like Lady Godiva".
 * "Inanimate Sensation", a song by experimental trio Death Grips, refers to Lady Godiva with the line "Endless nameless Lady Godivas we snoop to / Like eighty-three mermaids in Brooklyn Zoo".

Film

 * Lady Godiva Rides Again (1950), British comedy film with Diana Dors and Pauline Stroud.
 * Lady Godiva of Coventry (1955) starring Irish actress Maureen O'Hara in the title role.
 * Lady Godiva, a 2006 film
 * Lady Godiva: Back in the Saddle, a 2007 film

TV

 * In Season 4, Episode 3 of The New Adventures of Robin Hood (1997–1999), Lady Godiva is portrayed as a sorceress who was imprisoned by Robin Hood years ago in a tree, and now took revenge on him. The women later rescued Robin Hood from her.
 * In a 2004 episode of the fantasy series Charmed, "The Bare Witch Project", Lady Godiva is conjured from a history book, and must be protected from an evil sorcerous land baron who seeks to kill her and undo the good her ride will inspire.

Historic texts

 * Roger of Wendover, Flores Historiarum
 * (Eng. tr.)
 * Matthew Paris
 * (Eng. tr.)

title: Lady Godiva


text:
Peeping Tom (disambiguation)

A Peeping Tom is a nickname for a male voyeur, from the character Peeping Tom, who spied on the Lady Godiva's naked ride.

Music

 * Peeping Tom (band), a pop band formed by Mike Patton
 * Peeping Tom (Peeping Tom album), 2006
 * Peeping Tom (S.E.X. Appeal album), 1985)
 * "Peeping Tom", a song by Toots and the Maytals from the 1970 album Monkey Man
 * "Peeping Tom", a song by Placebo from the 2000 album Black Market Music
 * "Peeping Tom", a song by Rockwell from the 1985 film The Last Dragon

Film

 * Peeping Tom (1897 film), an American short comedy-drama film
 * Peeping Tom (1960 film), a British horror film directed by Michael Powell
 * Peeping Tom (1973 film), an American pornographic film directed by Ray Dennis Steckler

Other

 * Peeping Tom (magazine), a British small press magazine
 * Peeping Tom, a novel by Howard Jacobson centering on the work of Thomas Hardy
 * Peeping Tom (theatre company), a Belgian dance theatre company

title: Peeping Tom (disambiguation)


text:
Chinle, Arizona

Chinle is a census-designated place (CDP) in Apache County, Arizona, United States. The name in Navajo means flowing out and is a reference to the location where the water flows out of the Canyon de Chelly. The population was 4,518 at the 2010 census.

History
In the Spanish colonial period, Chinle was a base for both trade and war. After acquisition of this area by the United States following the Mexican–American War, relations between the peoples deteriorated in the 1860s.

The United States conducted a peace conference through their representative Kit Carson and the Navajo people in order to end the war between the Navajo and the U.S. The first trading post operated out of a tent and was established here in 1882. By 1885 a full-sized camp had developed.

The Chinle Boarding School was established in 1910 by the Bureau of Indian Affairs (BIA). Khalil Anthony Johnson Jr., a PhD candidate at Yale University, wrote an article in 2014 that said, with this school, the federal government "established a permanent presence in [Chinle]", and that the BIA "effectively governed the town thereafter."

Initially anglicized as Chin Lee, the spelling of the name was changed to Chinle on April 1, 1941.

Chinle serves as a gateway community for Canyon de Chelly National Monument. The monument was established in 1931 primarily to preserve the archaeological sites and record of ancient human history. Canyon de Chelly is unique among the National Park Service units because the park is located entirely on Navajo tribal land, and it has a residential community in the canyon.

In the 1950s Chinle had a population with a variety of ethnicities, who tended to settle in separate areas. In addition to Navajo and non-Navajo Native Americans, there were Anglo white and Black people, and some of other races. The total population was under 200. Employees of the Bureau of Indian Affairs (BIA), one of the major employers, and school employees lived in their own compounds. The Chinle Boarding School and a public health clinic were the other two major employers.

By the 1950s the community had an issue with numerous stray dogs, who were not neutered nor spayed. Chinle had no leash law. On April 8, 1956, BIA authorities rounded up and shot stray dogs without warning, leaving some remains at people's doorsteps. The community protested when another dog shooting was ordered on September 23, 1956. G. Warren Spaulding, the General Superintendent of the Navajo Agency, ordered the dog shot anyway, and did not notify the residents of his reason for rejecting their protest. Community outcry led to the installation of a gas chamber to euthanize unclaimed dogs.

Chinle's population was 150 in the 1960 census.

In 2019, the television series Basketball or Nothing, featuring Chinle High School's basketball team, premiered on Netflix.

Gabrielle Durcharme of Cronkite News stated that the COVID-19 pandemic in Arizona "was hard on the community."

Geography
According to the United States Census Bureau, the CDP has a total area of 41.6 km2, of which 41.5 sqkm is land and 0.1 sqkm, or 0.16%, is water.

Climate
Chinle has a cold semi-arid climate, BSk in the Köppen Climate Classification.

Demographics
As of the census of 2000, there were 5,366 people, 1,358 households, and 1,076 families residing in the CDP. The population density was 334.7 PD/sqmi. There were 1,644 housing units at an average density of 102.6 /sqmi. The racial makeup of the CDP was 91.3% Native American, 6.4% White, 0.2% Black or African American, 0.2% Asian, <0.1% Pacific Islander, 0.6% from other races, and 1.3% from two or more races. 1.8% of the population were Hispanic or Latino of any race.

There were 1,358 households, out of which 52.8% had children under the age of 18 living with them, 42.6% were married couples living together, 30.4% had a female householder with no husband present, and 20.7% were non-families. 18.3% of all households were made up of individuals, and 2.5% had someone living alone who was 65 years of age or older. The average household size was 3.84 and the average family size was 4.43.

In the CDP, the age distribution of the population shows 43.9% under the age of 18, 10.5% from 18 to 24, 25.8% from 25 to 44, 14.7% from 45 to 64, and 5.1% who were 65 years of age or older. The median age was 22 years. For every 100 females, there were 93.6 males. For every 100 females aged 18 and over, there were 81.9 males.

The median income for a household in the CDP was $27,324, and the median income for a family was $26,182. Males had a median income of $25,321 versus $22,663 for females. The per capita income for the CDP was $8,755. About 40.4% of families and 43.5% of the population were below the poverty line, including 52.6% of those under age 18 and 46.9% of those age 65 or over.

Primary and secondary schools
The area is served by Chinle Unified School District.

Schools in the area and served by the district include Tsaile Elementary School (K-8), Many Farms Elementary School (K-6), Canyon de Chelly Elementary School (K-6), Chinle Elementary School (K-6), Mesa View Elementary School (K-6), Chinle Junior High School (7-8), and Chinle High School (9-12).

The Bureau of Indian Education (BIE) operates the Cottonwood Day School in an area with a Chinle postal address, 11 mi west of U.S. Highway 191 on Navajo Route 4.

The Chinle Boarding School, a Bureau of Indian Affairs (BIA) school, was formerly in Chinle until 1976, when it moved to Many Farms, though initially it had the same name post-move. The name later changed to Many Farms Community School (MFCS).

Tertiary education
A branch of the Diné College is located here as well as a branch of Northern Arizona University and Navajo Technical University.

Health
The Navajo AIDS Network is based in Chinle. Chinle Comprehensive Healthcare Center Chinle IHS is a full-service Healthcare facility operated by the US Indian Health Service. It includes a hospital, emergency services, outpatient clinic, pharmacy, dental clinic and other health-related services. These services are reserved for Native Americans except in emergencies. The pharmacy is not open to the general public.

Government
Several Federal, County and Navajo tribal agencies are located in town. The local government is located at the Chinle Chapter House. The Chapter House serves as a town hall with a Chapter President, Vice President and Secretary/Treasurer as elected officials.

Other departments include the Navajo Police Department, Navajo Housing Authority, Navajo Tribal Utility Authority, Navajo Parks and Recreation, Apache County Office, Indian Health Service, Bureau of Indian Affairs, and the National Park Service.

Nearby attractions

 * Canyon de Chelly National Monument
 * Hubbell Trading Post National Historic Site

Notable people

 * Keats Begay, Navajo painter, was born in Chinle.
 * Jeremiah Bitsui, actor was born in Chinle.
 * Robert Draper, Navajo painter
 * Megalyn Echikunwoke, Nigerian-American actress was raised in the town.
 * Carl Nelson Gorman was a Navajo code talker during World War II.
 * Russell Means, Native American activist

title: Chinle, Arizona


text:
Dennehotso, Arizona

Dennehotso is a census-designated place (CDP) in Apache County, Arizona, United States. The population was 746 at the 2010 census.

Geography
According to the United States Census Bureau, the CDP has a total area of 25.8 km2, all land.

Demographics
As of the census of 2000, there were 734 people, 168 households, and 141 families residing in the CDP. The population density was 73.8 PD/sqmi. There were 233 housing units at an average density of 23.4 /sqmi. The racial makeup of the CDP was 98.6% Native American, 0.8% White, and 0.5% from two or more races. 0.3% of the population were Hispanic or Latino of any race.

There were 168 households, out of which 56.5% had children under the age of 18 living with them, 55.4% were married couples living together, 24.4% had a female householder with no husband present, and 15.5% were non-families. 14.9% of all households were made up of individuals, and 5.4% had someone living alone who was 65 years of age or older. The average household size was 4.4 and the average family size was 4.9.

In the CDP, the age distribution of the population shows 44.6% under the age of 18, 9.4% from 18 to 24, 24.5% from 25 to 44, 15.4% from 45 to 64, and 6.1% who were 65 years of age or older. The median age was 21 years. For every 100 females, there were 100.5 males. For every 100 females age 18 and over, there were 106.6 males.

The median income for a household in the CDP was $19,844, and the median income for a family was $21,944. Males had a median income of $27,143 versus $16,250 for females. The per capita income for the CDP was $5,445. About 37.0% of families and 40.6% of the population were below the poverty line, including 47.9% of those under age 18 and 28.9% of those age 65 or over.

Education
The area is a part of the Red Mesa Unified School District. The city is served by Red Mesa K–8 School and Red Mesa High School. Originally the territory was within the Chinle School District. In July 1983 the Red Mesa Unified School District formed, splitting from the Chinle School District.

The Bureau of Indian Education (BIE) operates the Dennehotso Boarding School, serving grades K–8. The two buildings are OFMC projects: a 46545 sqft school facility for 186 students and a 10072 sqft dormitory for 33 students. The scheduled groundbreaking was February 11, 2013. The previous buildings scheduled for demolition had a total of 78626 sqft of space. The school provides transportation for students between Baby Rocks and Mexican Water and asks families living outside of that area and/or distant from the highway to use the dormitory.

Notable people

 * Brian Yazzie, chef, was born in Dennehotso.

title: Dennehotso, Arizona


text:
Eagar, Arizona

Eagar is a town in Apache County, Arizona, United States. As of the 2010 census, the population of the town was 4,885.

The area was the home of the Apache people. The town of Eagar was first settled by European Americans in 1871.

History
Brothers William Walter, John Thomas, and Joel Sixtus settled the area under the direction of The Mormon prophet Brigham Young. They each acquired 160 acres of land under the homestead act. Once they received the deeds to their properties, again under the direction of Brigham Young, they each subdivided their properties to sell at a discounted rate to other church members who were also settling the area.

The first postmistress, Emma Goldsbrough Udall, wanted to name the town "Union", in a desire for eventually combining the town with other towns such as Amity and Springerville, to unite the small community. However, the US postmaster general rejected the name as too common. Therefore, she submitted the name "Eagarville" to honor the Eagar brothers. However, that name was also changed by the postmaster general to just "Eagar" sometime before December 1892 when the school district was renamed.

A battle took place near what is now the town cemetery in which 9 members of the Snyder gang were killed.

The town of Eagar was incorporated in 1948.

Geography
Eagar is located in southern Apache County, just north of Apache National Forest and at the foot of the White Mountains.

According to the United States Census Bureau, the town has a total area of 29.1 km2, of which 0.02 sqkm, or 0.07%, is water. The town of Springerville borders Eagar to the north.

Climate
This region experiences warm (but not hot) and dry summers, with no average monthly temperatures above 71.6 °F. According to the Köppen Climate Classification system, Eagar has a cold semi-arid climate, abbreviated "BSk" on climate maps.

Demographics
As of the census of 2000, there were 4,033 people, 1,344 households, and 1,073 families residing in the town. The population density was 355.6 PD/sqmi. There were 1,713 housing units at an average density of 151.1 /sqmi. The racial makeup of the town was 87.1% White, 3.4% Native American, 0.4% Black or African American, 0.1% Asian, 0.4% Pacific Islander, 4.9% from other races, and 3.8% from two or more races. 14.0% of the population were Hispanic or Latino of any race.

There were 1,344 households, out of which 45.7% had children under the age of 18 living with them, 65.5% were married couples living together, 11.4% had a female householder with no husband present, and 20.1% were non-families. 17.3% of all households were made up of individuals, and 7.3% had someone living alone who was 65 years of age or older. The average household size was 2.99 and the average family size was 3.38.

In the town, the age distribution of the population shows 36.2% under the age of 18, 7.6% from 18 to 24, 23.5% from 25 to 44, 23.5% from 45 to 64, and 9.2% who were 65 years of age or older. The median age was 33 years. For every 100 females, there were 95.7 males. For every 100 females age 18 and over, there were 91.8 males.

The median income for a household in the town was $37,378, and the median income for a family was $41,250. Males had a median income of $36,111 versus $21,274 for females. The per capita income for the town was $14,623. About 7.8% of families and 7.4% of the population were below the poverty line, including 5.8% of those under age 18 and 10.0% of those age 65 or over.

Arts and culture
The Apache County Library District operates the Round Valley Public Library in Eagar.

Two sites are listed on the National Register of Historic Places, including, Colter Ranch, once one of the largest cattle operations in Northeastern Arizona, and Eagar Elementary School, built after the original frame school house burned in 1930. The building served as a school for 53 years.

Government
The current town mayor is Bryce Hamblin. The town is home to the first enclosed high school football field, the Round Valley Ensphere.

Education
The town is served by Round Valley Unified School District.

The town is served by three neighborhood schools: Round Valley Elementary School, Round Valley Middle School, and Round Valley High School.

In addition, White Mountain Academy, a K–12 charter school, is located in Eagar.

Notable people

 * Joseph Isaac (Ike) Clanton (1847–1887), member of the Cowboys
 * Milton William Cooper, conspiracy theorist (UFOs and Illuminati)
 * Mark Gastineau, former professional football player attended Round Valley High School.
 * Don Taylor Udall, state legislator and judge
 * Jesse Addison Udall, state legislator and chief justice of the Arizona Supreme Court

title: Eagar, Arizona


text:
Talk:Rosary

Opening Prayer of the Rosary
I think it’s noteworthy to mention the origin of the common opening prayer of the rosary (Apostles Creed, three Hail Marys) and why the Dominican Order don’t use it:

Catholic Cults and Devotions: A Psychological Inquiry

By Michael P. Carroll

"5. Most readers familiar with the Rosary will know that a small tassel is usually attached to the circle of beads I have described. This Tassel consists of a crucifix (on which usually prayed the Apostles Creed), an Our Father bead, three Hail Mary beads grouped together, and another Our Father bead. A religious medal of some sort is often found at the spot where this tassel joins the main strand of the rosary beads. But neither the tassel nor the associated prayers forms part of the Rosary as officially defined by the Church (Attwater 1956, 250-1; Hinnebusch 1967, 667). Moreover, it is clear from the archaeological evidence (Thurston 1901d, 396) that the tassel was not found on the Rosary when the Rosary first became popular in the late fifteenth and early sixteenth centuries. It seems likely that the three-beaded tassel, which had always been part of the Bridgettine Rosary, was added to the Dominican Rosary when the Church authorities in the early eighteenth century began trying to discourage the use of the former and encourage the use of the latter (see “Gaining of Cumulative Indulgences 1909; Thurston 1901d, 201-3)."

https://books.google.com.ph/books?id=gBlrL1A6lrIC&pg=PA198&lpg=PA198&dq=rosary+confraternity+bridgettine+rosary&source=bl&ots=-96_2U-vfO&sig=EJQVn5T0HxFy-JEzqXQO5NEkfCw&hl=en&sa=X&ved=0ahUKEwin67q9jqXXAhWCEpQKHbn5AmoQ6AEITTAL#v=onepage&q=rosary%20confraternity%20bridgettine%20rosary&f=false

The Bridgettine Rosary

Historically the greatest rival in popularity to the Dominican Rosary was the so-called Bridgettine Rosary. Fr Thurston has investigated the origins of this chaplet.

He quotes from the official publication of the Sacred Congregation of Indulgences:

The chaplet called after St Bridget, because she first devised it and propagated it, is recited in honour of the most holy Virgin Mary, in order to commemorate the sixty-three years which, as it is said, she lived on this earth. It consists of six divisions, in each of which are said the Our Father, the Hail Mary ten times and the Apostles Creed once. After these six divisions another Our Father is added to make up the number of her seven dolours, or seven joys; and the Hail Mary is said three times to make up the number of her sixty-three years.

There is no question that St. Bridget did assign the term of sixty three years for Our Lady’s life in her Revelations. It is therefore reasonable to postulate that the name of St Bridget became associated with the 63 Ave Corona to distinguish it from the Franciscan Corona of 72 Aves. The Bridgettine Rosary was almost as popular as the Rosary properly so-called in the 16th and 17th centuries. The little pendant of three small beads now almost universally attached to all rosaries, has been transferred, with a lack of any understanding of its significance, from the six decade corona (60+3) to the five decade chaplet, where no specific meaning can be assigned to them.

The Franciscan Crown - The Rosary of the Seven Joys of Mary

This 15th Century devotion is recited like the Rosary. It consists of seven decades of Aves separated by a Pater and completed with the Gloria Patri, after which two Aves are added (making 72 Aves in all, the traditional years of Our Lady’s life as revealed in a vision to St James of the March) and a Pater, Ave and Gloria for the Pope’s intentions.

See http://www.christendom-awake.org/pages/dmiller/beads&prayers.htm

The following links shows picture of Dominican nuns wearing a rosary without pendent beads:

https://i2.wp.com/catholicsaints.info/wp-content/uploads/img-Blessed-Mariam-Sultaneh-Danil-Ghattas1.jpg?resize=329%2C414

http://www.hawaiicatholicherald.com/wp-content/uploads/2016/10/1dominicanssiena.jpg

Approved Form
There has been a bit of an edit war going on over the "Approved Form" section, with an editor having added the Fatima Prayer to the section (even though it is already mentioned in the following), and others rv'ing any attempts to take it out. It is my understanding that this is common knowledge that the Fatima prayer is a pious addition (and it is treated in detail in the following "Pious Additions" section), therefore it does not belong in the "Approved form" section (which would have very little purpose if it included all the pious additions in it). Perhaps what is needed is an agreed upon source to use for the approved section?

My specific reasons for saying that the Fatima prayer does not belong in the "Approved Form" section are (1) it is not in fact part of the approved form of the rosary (2) it is a recent addition in the context of the rosary's long history, and (3) as it is not binding under faith to believe in Fatima or any of the approved Marian apparitions, it hardly seems appropriate to include a prayer given in one as a required form of the devotion (although, to be clear, I do believe personally.) What's really needed though is an authoritative reference to the approved form. --163.1.150.29 (talk) 22:58, 20 June 2011 (UTC)

Link templates usage
If you find yourself squeezing in four link templates of them in the same article, you really should consider joining one or several of them or start cutting down on linkage. We generally frown on over-linking in text, and this doesn't seem very different, except that the links are placed in a frame next to the text. If you have to scroll past three Mariology templates before getting to even one fairly clear, dated rosary (probably what most ppl associate with this term) I think you should start thinking about tweaking article the structure to accommodate more casual readers. Peter Isotalo 08:26, 4 January 2010 (UTC)

 * I do not see it that way. I find templates VERY useful myself for they send me to new places in Wikipedia. If anything has to go, the many semi-relevant images need to go, e.g. St. Anthony with a Rosary and Crucifixion and rosary that are pretty but do not teach anything and do not lead anywhere. And the article actually needs a really good image of a rosary, right at the top, as is the image you added looks sharp, but it has huge beads and is not realistic. I have not seen a better one in Commons. But overall, this article has been pretty stable for a while and I do not see a need fo rmajor changes. Let us see what others say now. History2007 (talk) 12:47, 4 January 2010 (UTC)

 * I suspect that you are quite interested and well-versed in Catholicism. At least that's the impression I get from your user page. This is very good when writing articles, because your knowledge of the topic will be very helpful. However, keep in mind that an article should also be generous to readers, especially those who know nothing about the topic. In this particular case, I belong to the latter, somewhat ignorant, category of readers, and for me this article is rather disconcerting. The biggest problem for me is that I'm a bit confused and daunted by the enormous amount of linkage I'm confronted with (5 pretty massive link templates in all), and sometimes it seems to overshadows the actual text. And I've been reading and editing Wikipedia for five years already.
 * As for the pic, if it strikes you as "not realistic", it's probably because it's from the 16th, which is five centuries from the past. I assure you that it's a genuine archaeological find that once belonged to a real person, quite likely someone of rather lowly stature. I chose to include that picture because I thought the composition was nice and because it illustrates a much older type of rosary. However, if you think it looks odd, there are a few more pictures of rosaries at commons:Category:Mary Rose Trust donation that you can replace it with.
 * Peter Isotalo 19:26, 4 January 2010 (UTC)

 * Ok, but let us wait and see what others think anyway. As for the article being "heavy" now, that may be true... and it may even get more so over time. The only solution may be to have a "summary section" upfront that then telegrams the message, then gets expanded. The problem is that all that info in the article can not just get deleted, because it has value. But as you say, it does at times seem like a "very heavy meal" to a first time reader. So let us wait for other editor ideas anyway. Cheers. History2007 (talk) 23:09, 4 January 2010 (UTC)
 * I wasn't commenting article content (text), actually. I was referring to the highly distracting link templates. Their relevance is marginal at best and should not be prioritized over either images or text.
 * Peter Isotalo 23:29, 4 January 2010 (UTC)

 * I actually agree with Peter. The large number of templates on the side of the article for an article of this size does seem a little excessive.  It might be a good idea to change one or two of the templates to link to each other a little better (i.e. maybe have "Other Marian Prayers" and "Roman Catholic Mariology" be listed in the Rosary template.)  Of course changes to the template pages themselves probably need to be discussed on their respective pages. Marauder40 (talk) 15:55, 5 January 2010 (UTC)

 * The last big template at teh end of the page is probably no issue because it is not in the way. Then there are 3 verticals: Rosary, Marian prayers and Mariology. As it turns out, I worked on the 1st one and built the other 2 templates, so modifying them is no big deal, although they are use din many other places and it might be best if one of them just gets deleted. But 2 templates per article is not unusual at all. In any case, I think the other 2 images mentioned above should move to the gallery anyway. But let us wait another day or two to seek other opinions. History2007 (talk) 16:16, 5 January 2010 (UTC)

 * In my experience, even two fairly bulky link templates (never mind the two humongous one's at the bottom) is not a very common sight, especially not in highly specific topics like this. Admitting that the current article is a "very heavy meal" is a good start, but it should be accompanied by an attempt of clearing up the article of excessive baggage. And being bold yourself is far more likely to lead to constructive discussion than waiting for other's to do it for you. If you ever submit this article for any type of article review (peer review, good article, featured), a lot of what I've said will probably be repeated.
 * Peter Isotalo 18:19, 5 January 2010 (UTC)

Actually I think this discussion is rapidly turning into much ado about nothing. There is so much to clean up in Wikipedia elsewhere and sooooooooooooooo much talk here about two templates. I will respond in 3 days after others have had a chance to respond. History2007 (talk) 18:39, 5 January 2010 (UTC)

Audience and history
There is a long history section here that seems to be asking for its own article. The issue is this: who reads this article? There are several groups, roughly:

 * Those who already know a lot about the rosary, may even pray it daily, and want to learn still more

 * Those who know it vaguely, or are somewhat "occasional Christians" and just want to learn a little more

 * Those who know very little or nothing about it and just want to find out.

And there are of course all levels in between. The third group does not really need to be burdened with the long history and "Key dates" sections upfront, so that should really move to its own article, with a summary here. Given that there is a large potential audience for this article in the far east, India etc. it should be more to the point about the rosary and its spiritual significance and less on dates. If people generally agree, I will make a main and leave a summary here. That will then open up space for the spiritual and religious significance. Cheers. History2007 (talk) 18:15, 16 January 2010 (UTC)

New sections
I moved out the history section, and now the article looks leaner, and more readable, but there seems to be a lack of the "spiritual significance" in the article. My guess is that in time 2 new articles will develop out of here: Rosary devotions and spirituality and Churches named after the rosary. The second one already has a section here, and I have now built a gallery for it.

But for the Spirituality of the rosary any new ideas will be appreciated. If you have ideas as to what should go in, please just type bullets below here and I will gather the relevant groups together and build the article. Thanks. History2007 (talk) 12:09, 17 January 2010 (UTC)

 * Well, I wrote that anyway. I also trimmed a few repetitive items, but now the Rosary Novena probably needs its own article. History2007 (talk) 00:23, 9 February 2010 (UTC)

The Relational Mysteries?
Perhaps someone should include a section on the non-standard Relational Mysteries? Syberpuppy (talk) 01:19, 17 April 2010 (UTC) April 16, 2010 —Preceding unsigned comment added by Syberpuppy (talk • contribs) 01:18, 17 April 2010 (UTC)
 * The what? --Willthacheerleader18 (talk) 22:54, 10 November 2010 (UTC)

Full Rosary
I have a rosary and I came here to learn how to do it. All the beads are the same size but the directions talk about a large bead. Also I was writing down the instructions that said, Lord's Prayer, Hail Mary 10x, Glory Be, and then the Fatima Prayer make a decade and you do five decades. Then the next part said a decade starts with the Apostle's Creed and five prayers. Why weren't those written first? That is basic how-to: write the steps in order! So now I don't know what the order is at all and what five prayers are you talking about??? Punstress (talk) 00:51, 1 July 2013 (UTC)

The Rosary can also be prayed in full. Alan347 (talk) 13:32, 2 June 2010 (UTC)
 * I'm not sure, but I don't think I like the update to the table. I personally don't think it is very useful in a table adding a column where the entire column is the same exact information.  Maybe it would be better to just add a sentence before the table saying something similar to "The Full Rosary consists of praying either all 3 traditional mysteries or the 3 Traditional mysteries plus the Luminoous mystery.  When praying just one mystery per day, traditionally the prayers take the following format:"  This sentence may or may not even be needed since the stuff is included in previous paragraphs but it isn't summed up in that section.  Instead of just reverting I will let other people comment. Marauder40 (talk) 13:42, 2 June 2010 (UTC)

 * I agree with Marauder that a single value column is just counterproductive because it is b-o-r-i-n-g. Just clean it up please. History2007 (talk) 14:03, 2 June 2010 (UTC)

 * The table presents the information as if the Rosary is to be prayed in that manner, while in actual fact that is just a derivation. The Rosary is to be prayed preferably in full, every day. Alan347 (talk) 21:22, 4 June 2010 (UTC)
 * I don't think you understand. A table with the entire column containing the exact same information is meaningless.  If you want to add a sentence before the table stating something similar to what I said in the above section you can, but do not add a column with the same exact information unless you get concensus. Marauder40 (talk) 13:05, 7 June 2010 (UTC)

Objects with rosary

 * In the top picture, what is the object called in the middle of the red beads? And at the the end of the silver chain?
 * In the bottom picture what is the object called in the middle of those beads?--Doug Coldwell talk 12:06, 7 August 2010 (UTC)

 * It appears the artist is illustrating the pater beads. This is where the Our Father is recited and the mysteries of Christ's life are contemplated.  The smaller beads are the ave beads where the Hail Mary is recited.Malke 2010 (talk) 16:49, 12 September 2010 (UTC)

==WikiP should be set up so that it's easier to get to the Rosary Disambiguation page. If you want to come straight here on a search for "Rosary", that's fine, but then put a link to the Disambiguation page at the top.==74.64.104.99 (talk) 10:56, 13 October 2019 (UTC)Christopher L. Simpson

These are both pomanders, i.e. pierced metal balls containing scented wax or spices. These and other secular objects were frequently attached to rosaries. They are especially prominent in portraits painted in 1500s Germany, where large rosaries, very often of red coral, were in fashion. Paternoster-Row (talk) 19:15, 16 December 2013 (UTC)

Wearing of the Rosary
The entire section on the wearing of the Rosary bothers me in its current format, especially with the recent changes. As far as I know there is no official prohibition against wearing the rosary (around the neck or in any other format.) There are several religious orders that "wear" the Rosary. There is however in the church the PREFERENCE that it not be worn as mearly a piece of jewelery. The idea being that it is a devotional, not a piece of jewelery. The general tone I get is that if you are wearing the Rosary as a reminder to yourself to pray, or as in the case of religious order to keep it handy for constant use there is no problem. But wearing it as gang insignia, dance club adornment, or other piece of jewelery is not acceptable. The only problem is that finding the exact wording and RS to support this isn't easy since it tends to be a matter of opinion and not official doctrine. The section as it currently reads is very unwieldy, not entirely correct (i.e. it just tends to stress around the neck.) But I am not sure how to improve it, especially with proper sources. I have found the following quote but I am not sure a Q&A from This Rock Magazine qualifies as a RS. Q: Can a rosary be worn as a piece of jewelry? A: "Sacred objects, set aside for divine worship by dedication or blessing, are to be treated with reverence. They are not to be made over to secular or inappropriate use, even though they may belong to private persons" (CIC 1171). Essentially, sacramentals such as rosaries must be treated with respect, particularly if they have been blessed. Reverence is the attitude of awe or respect that is most often given to sacred things. By its very definition, it is an interior disposition that usually cannot be determined by onlookers by appearances alone. A person may be wearing a rosary as a statement of faith, to keep it handy for praying throughout the day, or to avoid losing it. Those reasons would be indicative of reverence and would not interfere with the canon’s directive that sacramentals must be treated reverently. Ordinarily speaking, then, if someone is spotted wearing a rosary, he should be charitably presumed to be wearing it for just reasons. Only if the rosary is being put to an objectively sordid use (e.g., a rock star is using it as a prop in a music video, obscenely contrasting the symbolic purity of the rosary with the immodest or immoral actions of the performers) can we be sure that the rosary is being treated irreverently. Marauder40 (talk) 14:22, 28 January 2011 (UTC)

 * I think you are right and it seems to be even stronger than that for those in grace, in that The Glories of Mary page 654 says that those who wear the rosary after confession and communion receive an indulgence of one hundred years. The Wikipage Religious habit says that the nus wear it on the belt and I am pretty sure that the Cistercians habit has it on the left side, as a 5 decade rosary, but I do not have an immediate reference. As for desecration, that is alas done to all sacramentals of all types in multiple religions, and is not unique to the rosary. I used to joke that the page Crucifixion in the arts should have been called Crucifixion of the arts. But I think this section is asking for a serious trim as you said, because it is mostly speculation and incorrect. History2007 (talk) 15:32, 28 January 2011 (UTC)
 * I don't know, how does this sound as a possible new section. "In recent times the wearing of the Rosary as a necklace or piece of jewelry has been seen as contraversial.[References to gang and school articles complaining about such.]  Many religious orders wear the Rosary as part of their habit.  Church policy states "Sacred objects, set aside for divine worship by dedication or blessing, are to be treated with reverence. They are not to be made over to secular or inappropriate use, even though they may belong to private persons" (CIC 1171).  A person may be wearing a rosary as a statement of faith, to keep it handy for praying throughout the day, or to avoid losing it. [Here could be the This Rock Reference] Wearing the Rosary mearly as jewelry may be in violaton of church policy."  Other then the last sentence it seems pretty clean.  Can you think of a better way to state it? Marauder40 (talk) 16:00, 28 January 2011 (UTC)
 * I say let us go with what you have here, to the point and correct. History2007 (talk) 18:03, 28 January 2011 (UTC)
 * Ok, unless we get someone soon that says to the contrary, I will assemble the appropriate references and put it in when time allows. Thanks.Marauder40 (talk) 14:29, 31 January 2011 (UTC)

Approved Form?
Given that there has been a bit of edit warring over this section in the past (as another user on this talk page has indicated), I didn't particularly want to rewrite the entire section without gathering a comment or two. From my understanding, there is no "approved form" of the rosary as it is a private devotion, but that the Church has set minimum standards for what constitutes the proper Rosary of the Blessed Virgin Mary with the flexibility to add in additional prayers as one sees fit. Specifically when Pius V standardised the rosary in Consueverunt Romani Pontifices he stated that it must consist of at least 150 Hail Mary's and 15 Our Father's accompanied with appropriate meditations (without being overly explicit as to what these meditations must contain). Sixteen85 (talk) 05:20, 5 February 2012 (UTC)

Chain or string?
"Early rosaries were strung on strong thread, often silk, but modern ones are more often made as a series of chain-linked beads." Or: "Yet most rosaries used in the world today for praying are made of simple plastic or wooden beads connected by cords or strings." — Preceding unsigned comment added by 70.112.170.43 (talk) 02:20, 8 April 2012 (UTC)

Luminous Mysteries controversy
There should be a section explaining why many Catholics who pray the Rosary refuse to pray the five Luminous mysteries.108.247.170.14 (talk) 17:43, 10 August 2012 (UTC)

Incorrect definition of the word "rosary"
Aziza Cloud (talk) 01:53, 2 July 2014 (UTC) — Preceding unsigned comment added by Aziza Cloud (talk • contribs) 01:51, 2 July 2014 (UTC)
 * 1)  According to the  Merriam Webster Unabridged Dictionary definition of "rosary", the word "rosary" comes from the Medieval Latin word rosarium, which is from the Latin, and means "rose garden"; it refers to string of beads used in counting prayers or series of prayers or   a devotional exercise which is marked by the use of beads.
 * 2) Neither the word nor the concept of "rosary" is not limited to Catholicism.
 * 3) This article provides the definition of rosary in a misleading way.  Furthermore, its title implies that the "dominican rosary" is the only definition.  Hence, the title must be changed, and reorganized under the category Prayer and the subcategory Types of Prayer and the sub-subcategory Rosary.

HAVE YOU SEEN THE TEXT: This article is about the Catholic Marian devotion. For other forms of the Christian rosary, see Rosary based prayers. For prayer beads in other religions, see Prayer beads? And there is also a :Prayer rope and an Anglican prayer beads article ... Hafspajen (talk) 02:02, 2 July 2014 (UTC).

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Removed optional in bold
I removed the word optional in bold font in the lede in reference to the Luminous Mysteries set by JPII.

John Paul II never said optional. He said it is "fitting" and "suitable" to add these and explained his reason for the change. And he is the head and legislator of the Catholic Church.

Marax (talk) 11:59, 17 October 2016 (UTC)

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Odd editing, breaking links
Why? Chris Troutman ( talk ) 21:05, 6 May 2019 (UTC)

Disambiguation page
WikiP should be set up so that it's easier to get to the Rosary Disambiguation page. If you want to lead straight here on a search for "Rosary" that's fine but put a link to the Disambiguation Page at the top.74.64.104.99 (talk) 10:58, 13 October 2019 (UTC)Christopher L. Simpson

°–° UwU — Preceding unsigned comment added by 73.245.13.208 (talk) 14:12, 15 May 2020 (UTC)

A Commons file used on this page or its Wikidata item has been nominated for deletion
The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion: Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 17:07, 24 January 2022 (UTC)
 * Rosario Irlandés.jpg

Where's any section criticizing it?
No criticism from notable Protestants or other religious groups? 71.173.17.62 (talk) 04:57, 16 August 2022 (UTC)

 * Because their views on it, alongside the vicious bile spewed by The Atlantic, are best covered elsewhere.2A00:23C4:3E08:4001:8567:AB2D:A45B:13B6 (talk) 00:42, 19 August 2022 (UTC)

Wreath of Christ
the use the "Wreath of Christ" in the Swedish Lutheran church are not wide spread, nor is it even something that is widely know that they exist.

The 2 or the sources points to small local parts of the church, the third is basically the guy that made them up talking about what they are. Their exist nothing to support that it's "often" used the fact is that it's not rare that the confirmation class don't talk about prayers at all, and the only structural activity that even looks like a prayer would be the confession of faith, but even that won't be said except during church service

Agge.se (talk) 20:38, 13 March 2023 (UTC)

title: Talk:Rosary