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Frantz Fanon

Frantz Omar Fanon (, ; ; 20 July 1925 – 6 December 1961) was a French Afro-Caribbean  psychiatrist, political philosopher, and Marxist from the French colony of Martinique (today a French department). His works have become influential in the fields of post-colonial studies, critical theory, and Marxism. As well as being an intellectual, Fanon was a political radical, Pan-Africanist, and Marxist humanist concerned with the psychopathology of colonization and the human, social, and cultural consequences of decolonization.

In the course of his work as a physician and psychiatrist, Fanon supported the Algerian War of independence from France and was a member of the Algerian National Liberation Front. Fanon has been described as "the most influential anticolonial thinker of his time". For more than five decades, the life and works of Fanon have inspired national liberation movements and other freedom and political movements in Palestine, Sri Lanka, South Africa, and the United States. He formulated a model for community psychology, believing that many mental health patients would have an improved prognosis if they were integrated into their family and community instead of being treated with institutionalized care. He also helped found the field of institutional psychotherapy while working at Saint-Alban under Francois Tosquelles and Jean Oury.

Early life
Frantz Fanon was born on the Caribbean island of Martinique, which was then a French colony and is now a French single territorial collectivity. His father, Félix Casimir Fanon, worked as a customs agent. His mother, Eléanore Médélice, was of Afro-Martinican and white Alsatian descent, and worked as a shopkeeper. Frantz was the third of four sons in a family of eight children. Two of them died young, including his sister Gabrielle, with whom Frantz was very close. His family was socio-economically middle-class. They could afford the fees for the Lycée Schoelcher, at the time the most prestigious high school in Martinique, where Fanon came to admire one of the school's teachers, poet and writer Aimé Césaire. Fanon left Martinique in 1943, when he was 18 years old, in order to join the Free French forces.

Martinique and World War II
After France fell to the Nazis in 1940, Vichy French naval troops were blockaded on Martinique. Forced to remain on the island, French sailors took over the government from the Martiniquan people and established a collaborationist Vichy regime. In the face of economic distress and isolation under the blockade, they instituted an oppressive regime; Fanon described them as taking off their masks and behaving like "authentic racists". Residents made many complaints of harassment and sexual misconduct by the sailors. The abuse of the Martiniquan people by the French Navy influenced Fanon, reinforcing his feelings of alienation and his disgust with colonial racism. At the age of seventeen, Fanon fled the island as a "dissident" (a term used for Frenchmen joining Gaullist forces), traveling to Dominica to join the Free French Forces. After three attempts, he made it to Dominica, but it was too late to enlist. After the pro-Vichy Robert regime was deposed in Martinique in June 1943, Fanon returned to Fort-de-France to join the newly created, all black 5e Bataillon de marche des Antilles.

He enlisted in the Free French army and joined an Allied convoy that reached Casablanca. He was later transferred to an army base at Béjaïa on the Kabylia coast of Algeria. Fanon left Algeria from Oran and served in France, notably in the battles of Alsace. In 1944 he was wounded at Colmar and received the Croix de guerre. When the Nazis were defeated and Allied forces crossed the Rhine into Germany along with photojournalists, Fanon's regiment was "bleached" of all non-white troops as Fanon and his fellow Afro-Caribbean soldiers were sent to Toulon (Provence). Later, they were transferred to Normandy to await repatriation.

During the war, Fanon was exposed to more white European racism. For example, European women liberated by black soldiers often preferred to dance with fascist Italian prisoners, rather than fraternize with their liberators.

In 1945, Fanon returned to Martinique. He lasted a short time there. He worked for the parliamentary campaign of his friend and mentor Aimé Césaire, who would be a major influence in his life. Césaire ran on the communist ticket as a parliamentary delegate from Martinique to the first National Assembly of the Fourth Republic. Fanon stayed long enough to complete his baccalauréat and then went to metropolitan France, where he studied medicine and psychiatry.

France
Fanon was educated in Lyon, where he also studied literature, drama and philosophy, sometimes attending Merleau-Ponty's lectures. During this period, he wrote three plays, of which two survive. After qualifying as a psychiatrist in 1951, Fanon did a residency in psychiatry at Saint-Alban-sur-Limagnole under the radical Catalan psychiatrist François Tosquelles, who invigorated Fanon's thinking by emphasizing the role of culture in psychopathology.

In 1948 Fanon started a relationship with Michèle Weyer, a medical student, who soon became pregnant. He left her for an 18-year-old high school student, Josie, whom he married in 1952. At urging of his friends he later recognized his daughter, Mireille, although he did not have contact with her.

In France while completing his residency, Fanon wrote and published his first book, Black Skin, White Masks (1952), an analysis of the negative psychological effects of colonial subjugation upon black people. Originally, the manuscript was the doctoral dissertation, submitted at Lyon, entitled "Essay on the Disalienation of the Black", which was a response to the racism that Fanon experienced while studying psychiatry and medicine at university in Lyon; the rejection of the dissertation prompted Fanon to publish it as a book. For his doctor of philosophy degree, he submitted another dissertation of narrower scope and different subject. Left-wing philosopher Francis Jeanson, leader of the pro-Algerian independence Jeanson network, read Fanon's manuscript and as a senior book editor at Éditions du Seuil in Paris, gave the book its new title and wrote its epilogue.

After receiving Fanon's manuscript at Seuil, Jeanson invited him to an editorial meeting. Amid Jeanson's praise of the book, Fanon exclaimed: "Not bad for a nigger, is it?" Insulted, Jeanson dismissed Fanon from his office. Later, Jeanson learned that his response had earned him the writer's lifelong respect, and Fanon acceded to Jeanson's suggestion that the book be entitled Black Skin, White Masks.

In the book, Fanon described the unfair treatment of black people in France and how they were disapproved of by white people. Black people also had a sense of inferiority when facing white people. Fanon believed that even though they could speak French, they could not fully integrate into the life and environment of white people. (See further discussion of Black Skin, White Masks under Work, below.)

Algeria
After his residency, Fanon practised psychiatry at Pontorson, near Mont Saint-Michel, for another year and then (from 1953) in Algeria. He was chef de service at the Blida-Joinville Psychiatric Hospital in Algeria. He worked there until his deportation in January 1957.

Fanon's methods of treatment started evolving, particularly by beginning socio-therapy to connect with his patients' cultural backgrounds. He also trained nurses and interns. Following the outbreak of the Algerian revolution in November 1954, Fanon joined the Front de Libération Nationale, after having made contact with Pierre Chaulet at Blida in 1955. Working at a French hospital in Algeria, Fanon became responsible for treating the psychological distress of the French soldiers and officers who carried out torture in order to suppress anti-colonial resistance. Additionally, Fanon was also responsible for treating Algerian torture victims.

Fanon made extensive trips across Algeria, mainly in the Kabylia region, to study the cultural and psychological life of Algerians. His lost study of "The marabout of Si Slimane" is an example. These trips were also a means for clandestine activities, notably in his visits to the ski resort of Chrea which hid an FLN base.

Joining the FLN and exile from Algeria
By summer 1956 Fanon realized that he could no longer continue to support French efforts, even indirectly via his hospital work. In November he submitted his "Letter of resignation to the Resident Minister", which later became an influential text of its own in anti-colonialist circles.

There comes a time when silence becomes dishonesty. The ruling intentions of personal existence are not in accord with the permanent assaults on the most commonplace values. For many months my conscience has been the seat of unpardonable debates. And the conclusion is the determination not to despair of man, in other words, of myself. The decision I have reached is that I cannot continue to bear a responsibility at no matter what cost, on the false pretext that there is nothing else to be done.

Shortly afterwards, Fanon was expelled from Algeria and moved to Tunis where he joined the FLN openly. He was part of the editorial collective of Al Moudjahid, for which he wrote until the end of his life. He also served as Ambassador to Ghana for the Provisional Algerian Government (GPRA). He attended conferences in Accra, Conakry, Addis Ababa, Leopoldville, Cairo and Tripoli. Many of his shorter writings from this period were collected posthumously in the book Toward the African Revolution. In this book Fanon reveals war tactical strategies; in one chapter he discusses how to open a southern front to the war and how to run the supply lines.

Upon his return to Tunis, after his exhausting trip across the Sahara to open a Third Front, Fanon was diagnosed with leukemia. He went to the Soviet Union for treatment and experienced remission of his illness. When he came back to Tunis once again, he dictated his testament The Wretched of the Earth. When he was not confined to his bed, he delivered lectures to Armée de Libération Nationale (ALN) officers at Ghardimao on the Algerian–Tunisian border. He traveled to Rome for a three-day meeting with Jean-Paul Sartre who had greatly influenced his work. Sartre agreed to write a preface to Fanon's last book, The Wretched of the Earth.

Death and aftermath
With his health declining, Fanon's comrades urged him to seek treatment in the U.S. as his Soviet doctors had suggested. In 1961, the CIA arranged a trip under the promise of stealth for further leukemia treatment at a National Institutes of Health facility. During his time in the United States, Fanon was handled by CIA agent Oliver Iselin. As Lewis R. Gordon points out, the circumstances of Fanon's stay are somewhat disputed: "What has become orthodoxy, however, is that he was kept in a hotel without treatment for several days until he contracted pneumonia."

Fanon subsequently died from double pneumonia in Bethesda, Maryland, on 6 December 1961 after finally having begun his leukemia treatment, although far too late. He had been admitted under the name of Ibrahim Omar Fanon, a Libyan nom de guerre he had assumed in order to enter a hospital in Rome after being wounded in Morocco during a mission for the Algerian National Liberation Front. He was buried in Algeria after lying in state in Tunisia. Later, his body was moved to a martyrs' (Chouhada) graveyard at Aïn Kerma in eastern Algeria.

Frantz Fanon was survived by his French wife, Josie (née Dublé), their son, Olivier Fanon, and his daughter from a previous relationship, Mireille Fanon-Mendès France. Josie Fanon later became disillusioned with the government and after years of depression and drinking died by suicide in Algiers in 1989. Mireille became a professor of international law and conflict resolution and serves as president of the Frantz Fanon Foundation. Olivier became president of the Frantz Fanon National Association, which was created in Algiers in 2012.

Black Skin, White Masks
Black Skin, White Masks was first published in French as Peau noire, masques blancs in 1952 and is one of Fanon's most important works. In Black Skin, White Masks, Fanon psychoanalyzes the oppressed Black person who is perceived to have to be a lesser creature in the White world that they live in, and studies how they navigate the world through a performance of Whiteness. Particularly in discussing language, he talks about how the black person's use of a colonizer's language is seen by the colonizer as predatory, and not transformative, which in turn may create insecurity in the black's consciousness. He recounts that he himself faced many admonitions as a child for using Creole French instead of "real French", or "French French", that is, "white" French. Ultimately, he concludes that "mastery of language [of the white/colonizer] for the sake of recognition as white reflects a dependency that subordinates the black's humanity".

The reception of his work has been affected by English translations which are recognized to contain numerous omissions and errors, while his unpublished work, including his doctoral thesis, has received little attention. As a result, it has been argued Fanon has often been portrayed as an advocate of violence (it would be more accurate to characterize him as a dialectical opponent of nonviolence) and that his ideas have been extremely oversimplified. This reductionist vision of Fanon's work ignores the subtlety of his understanding of the colonial system. For example, the fifth chapter of Black Skin, White Masks translates, literally, as "The Lived Experience of the Black" ("L'expérience vécue du Noir"), but Markmann's translation is "The Fact of Blackness", which leaves out the massive influence of phenomenology on Fanon's early work.

Although Fanon wrote Black Skin, White Masks while still in France, most of his work was written in North Africa. It was during this time that he produced works such as L'An Cinq, de la Révolution Algérienne in 1959 (Year Five of the Algerian Revolution), later republished as Sociology of a Revolution and later still as A Dying Colonialism. Fanon's original title was "Reality of a Nation"; however the publisher, François Maspero, refused to accept this title.

Fanon's three books were supplemented by numerous psychiatry articles as well as radical critiques of French colonialism in journals such as Esprit and El Moudjahid.

A Dying Colonialism
A Dying Colonialism is a 1959 book by Fanon that provides an account of how, during the Algerian Revolution, the people of Algeria fought their oppressors. They changed centuries-old cultural patterns and embraced certain ancient cultural practices long derided by their colonialist oppressors as “primitive,” in order to destroy the oppressors. Fanon uses the fifth year of the Algerian Revolution as a point of departure for an explication of the inevitable dynamics of colonial oppression. The militant book describes Fanon's understanding that for the colonized, “having a gun is the only chance you still have of giving a meaning to your death.” It also contains one of his most influential articles, "Unveiled Algeria", that signifies the fall of imperialism and describes how oppressed people struggle to decolonize their "mind" to avoid assimilation.

The Wretched of the Earth
In The Wretched of the Earth (1961, Les damnés de la terre), published shortly before Fanon's death, Fanon defends the right of a colonized people to use violence to gain independence. In addition, he delineated the processes and forces leading to national independence or neocolonialism during the decolonization movement that engulfed much of the world after World War II. In defence of the use of violence by colonized peoples, Fanon argued that human beings who are not considered as such (by the colonizer) shall not be bound by principles that apply to humanity in their attitude towards the colonizer. His book was censored by the French government.

For Fanon in The Wretched of the Earth, the colonizer's presence in Algeria is based on sheer military strength. Any resistance to this strength must also be of a violent nature because it is the only "language" the colonizer speaks. Thus, violent resistance is a necessity imposed by the colonists upon the colonized. The relevance of language and the reformation of discourse pervades much of his work, which is why it is so interdisciplinary, spanning psychiatric concerns to encompass politics, sociology, anthropology, linguistics and literature.

His participation in the Algerian Front de Libération Nationale from 1955 determined his audience as the Algerian colonized. It was to them that his final work, Les damnés de la terre (translated into English by Constance Farrington as The Wretched of the Earth) was directed. It constitutes a warning to the oppressed of the dangers they face in the whirlwind of decolonization and the transition to a neo-colonialist, globalized world.

An often overlooked aspect of Fanon's work is that he did not like to physically write his pieces. Instead, he would dictate to his wife, Josie, who did all of the writing and, in some cases, contributed and edited.

Influences
Fanon was influenced by a variety of thinkers and intellectual traditions including Jean-Paul Sartre, Jacques Lacan, Négritude, and Marxism.

Aimé Césaire was a particularly significant influence in Fanon's life. Césaire, a leader of the Négritude movement, was teacher and mentor to Fanon on the island of Martinique. Fanon was first introduced to Négritude during his lycée days in Martinique when Césaire coined the term and presented his ideas in Tropiques, the journal that he edited with Suzanne Césaire, his wife, in addition to his now classic Cahier d'un retour au pays natal  (Journal of a Homecoming). Fanon referred to Césaire's writings in his own work. He quoted, for example, his teacher at length in "The Lived Experience of the Black Man", a heavily anthologized essay from Black Skins, White Masks.

Legacy
Fanon has had an influence on anti-colonial and national liberation movements. In particular, Les damnés de la terre was a major influence on the work of revolutionary leaders such as Ali Shariati in Iran, Steve Biko in South Africa, Malcolm X in the United States and Ernesto Che Guevara in Cuba. Of these only Guevara was primarily concerned with Fanon's theories on violence; for Shariati and Biko the main interest in Fanon was "the new man" and "black consciousness" respectively.

With regard to the American liberation struggle more commonly known as The Black Power Movement, Fanon's work was especially influential. His book Wretched of the Earth is quoted directly in the preface of Stokely Carmichael (Kwame Ture) and Charles Hamilton's book, Black Power: The Politics of Liberation which was published in 1967, shortly after Carmichael left the Student Nonviolent Coordinating Committee (SNCC). In addition, Carmichael and Hamilton include much of Fanon's theory on Colonialism in their work, beginning by framing the situation of former slaves in America as a colony situated inside a nation. "To put it another way, there is no "American dilemma" because black people in this country form a colony, and it is not in the interest of the colonial power to liberate them" (Ture Hamilton, 5). Another example is the indictment of the black middle class or what Fanon called the "colonized intellectual" as the indoctrinated followers of the colonial power. Fanon states, "The native intellectual has clothed his aggressiveness in his barely veiled desire to assimilate himself to the colonial world" (47). A third example is the idea that the natives (African Americans) should be constructing new social systems rather than participating in the systems created by the settler population. Ture and Hamilton contend that "black people should create rather than imitate" (144). The Black Power group that Fanon had the most influence on was the Black Panther Party (BPP). In 1970 Bobby Seale, the Chairman of the BPP, published a collection of recorded observations made while he was incarcerated entitled Seize the Time: The Story of the Black Panther Party and Huey P. Newton. This book, while not an academic text, is a primary source chronicling the history of the BPP through the eyes of one of its founders. While describing one of his first meetings with Huey P. Newton, Seale describes bringing him a copy of Wretched of the Earth. There are at least three other direct references to the book, all of them mentioning ways in which the book was influential and how it was included in the curriculum required of all new BPP members. Beyond just reading the text, Seale and the BPP included much of the work in their party platform. The Panther 10 Point Plan contained 6 points which either directly or indirectly referenced ideas in Fanon's work including their contention that there must be an end to the "robbery by the white man", and "education that teaches us our true history and our role in present day society" (67). One of the most important elements adopted by the BPP was the need to build the "humanity" of the native. Fanon claimed that the realization by the native that s/he was human would mark the beginning of the push for freedom (33). The BPP embraced this idea through the work of their Community Schools and Free Breakfast Programs.

Bolivian indianist Fausto Reinaga also had some Fanon influence and he mentions The Wretched of the Earth in his magnum opus La Revolución India, advocating for decolonisation of native South Americans from European influence. In 2015 Raúl Zibechi argued that Fanon had become a key figure for the Latin American left. In August 2021 Fanon's book Voices of liberation was one of those brought by Elisa Loncón to the new "plurinational library" of the Constitutional Convention of Chile.

Fanon's influence extended to the liberation movements of the Palestinians, the Tamils, African Americans and others. His work was a key influence on the Black Panther Party, particularly his ideas concerning nationalism, violence and the lumpenproletariat. More recently, radical South African poor people's movements, such as Abahlali baseMjondolo (meaning 'people who live in shacks' in Zulu), have been influenced by Fanon's work. His work was a key influence on Brazilian educationist Paulo Freire, as well.

Fanon has also profoundly affected contemporary African literature. His work serves as an important theoretical gloss for writers including Ghana's Ayi Kwei Armah, Senegal's Ken Bugul and Ousmane Sembène, Zimbabwe's Tsitsi Dangarembga, and Kenya's Ngũgĩ wa Thiong'o. Ngũgĩ goes so far to argue in Decolonizing the Mind (1992) that it is "impossible to understand what informs African writing" without reading Fanon's Wretched of the Earth.

The Caribbean Philosophical Association offers the Frantz Fanon Prize for work that furthers the decolonization and liberation of mankind.

Fanon's writings on black sexuality in Black Skin, White Masks have garnered critical attention by a number of academics and queer theory scholars. Interrogating Fanon's perspective on the nature of black homosexuality and masculinity, queer theory academics have offered a variety of critical responses to Fanon's words, balancing his position within postcolonial studies with his influence on the formation of contemporary black queer theory.

Fanon's legacy has expanded even further into Black Studies and more specifically, into the theories of Afro-pessimism and Black Critical Theory. Thinkers such as Sylvia Wynter, David Marriott, Frank B. Wilderson III, Jared Sexton, Calvin Warren, and Zakkiyah Iman Jackson have taken up Fanon's ontological, phenomenological, and psychoanalytic analyses of the Negro and the "zone of non-being" in order to develop theories of anti-Blackness. Putting Fanon in conversation with prominent thinkers such as Sylvia Wynter, Saidiya Hartman, and Hortense Spillers, and focusing primarily on the Charles Lam Markmann translation of Black Skin, White Masks, Black Critical Theorists and Afropessimists take seriously the ontological implications of the "Fact of Blackness" and "The Negro and Psychopathology", formulating the Black or the Slave as the non-relational, phobic object that constitutes civil society.

Fanon's writings

 * Black Skin, White Masks (1952), (1967 translation by Charles Lam Markmann: New York: Grove Press)
 * A Dying Colonialism (1959), (1965 translation by Haakon Chevalier: New York, Grove Press)
 * The Wretched of the Earth (1961), (1963 translation by Constance Farrington: New York: Grove Weidenfeld)
 * Toward the African Revolution (1964), (1969 translation by Haakon Chevalier: New York: Grove Press)
 * Alienation and Freedom (2018), eds Jean Khalfa and Robert J. C. Young, revised edition (translation by Steve Corcoran: London: Bloomsbury)

Books on Fanon

 * Anthony Alessandrini (ed.), Frantz Fanon: Critical Perspectives (1999, New York: Routledge)
 * Gavin Arnall, Subterranean Fanon: An Underground Theory of Radical Change (2020, New York: Columbia University Press)
 * Stefan Bird-Pollan, Hegel, Freud and Fanon: The Dialectic of Emancipation (2014, Lanham, Maryland: Rowman & Littlefield Publishers Inc.)
 * Hussein Abdilahi Bulhan, Frantz Fanon and the Psychology Of Oppression (1985, New York: Plenum Press), ISBN 0-306-41950-5
 * David Caute, Frantz Fanon (1970, London: Wm. Collins and Co.)
 * Alice Cherki, Frantz Fanon. Portrait (2000, Paris: Éditions du Seuil)
 * Patrick Ehlen, Frantz Fanon: A Spiritual Biography (2001, New York: Crossroad 8th Avenue), ISBN 0-8245-2354-7
 * Joby Fanon, Frantz Fanon, My Brother: Doctor, Playwright, Revolutionary (2014, United States: Lexington Books)
 * Peter Geismar, Fanon (1971, Grove Press)
 * Irene Gendzier, Frantz Fanon: A Critical Study (1974, London: Wildwood House), ISBN 0-7045-0002-7
 * Nigel C. Gibson (ed.), Rethinking Fanon: The Continuing Dialogue (1999, Amherst, New York: Humanity Books)
 * Nigel C. Gibson, Fanon: The Postcolonial Imagination (2003, Oxford: Polity Press)
 * Nigel C. Gibson, Fanonian Practices in South Africa (2011, London: Palgrave Macmillan)
 * Nigel C. Gibson (ed.), Living Fanon: Interdisciplinary Perspectives (2011, London: Palgrave Macmillan and the University of Kwa-Zulu Natal Press)
 * Nigel C. Gibson and Roberto Beneduce Frantz Fanon, Psychiatry and Politics (2017, London: Rowman and Littlefield International and The University of Witwatersrand Press)
 * Alexander V. Gordon, Frantz Fanon and the Fight for National Liberation (1977, Moscow: Nauka, in Russian)
 * Lewis R. Gordon, Fanon and the Crisis of European Man: An Essay on Philosophy and the Human Sciences (1995, New York: Routledge)
 * Lewis Gordon, What Fanon Said (2015, New York, Fordham) ISBN 9780823266081
 * Lewis R. Gordon, T. Denean Sharpley-Whiting, & Renee T. White (eds), Fanon: A Critical Reader (1996, Oxford: Blackwell)
 * Peter Hudis, Frantz Fanon: Philosopher of the Barricades (2015, London: Pluto Press)
 * Christopher J. Lee, Frantz Fanon: Toward a Revolutionary Humanism (2015, Athens, OH: Ohio University Press)
 * David Macey, Frantz Fanon: A Biography (2012, 2nd ed., London: Verso), ISBN 978-1-844-67773-3
 * David Marriott, Whither Fanon?: Studies in the Blackness of Being (2018, Palo Alto, Stanford UP), ISBN 9780804798709
 * Richard C. Onwuanibe, A Critique of Revolutionary Humanism: Frantz Fanon (1983, St. Louis: Warren Green)
 * Adam Shatz, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon (2024, Farrar, Straus and Giroux), ISBN 9780374176426
 * Ato Sekyi-Otu, Fanon's Dialectic of Experience (1996, Cambridge, Massachusetts: Harvard University Press)
 * T. Denean Sharpley-Whiting, Frantz Fanon: Conflicts and Feminisms (1998, Lanham, Maryland: Rowman & Littlefield Publishers Inc.)
 * Renate Zahar, Frantz Fanon: Colonialism and Alienation (1969, trans. 1974, Monthly Review Press)

Films on Fanon

 * Isaac Julien, Frantz Fanon: Black Skin White Mask (a documentary) (1996, San Francisco: California Newsreel)
 * Frantz Fanon, une vie, un combat, une œuvre, a 2001 documentary
 * Concerning Violence: Nine scenes from the Anti-Imperialist Self-Defense, a 2014 documentary film written and directed by Göran Olsson that is based on Frantz Fanon's essay "Concerning Violence", from his 1961 book The Wretched of the Earth.
 * Luce: The main character of the movie wrote a paper about Frantz Fanon and is said to be inspired by his ideology.

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

title: Frantz Fanon


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Fleming and John

Fleming and John is a musical husband and wife team, Fleming McWilliams and John Mark Painter, currently living in Nashville, Tennessee, United States.

The couple met while attending Belmont University in Nashville, and immediately began collaborating on songs. While pursuing a record contract, Painter began playing in studio sessions for artists like dc Talk, Sixpence None the Richer, Indigo Girls, Jars of Clay, Nanci Griffith, and Jewel.

In 1994, the band recorded "Harder to Believe than Not To" for I Predict A Clone, a tribute album to Steve Taylor. The following year, the couple released their first album, Delusions of Grandeur on Universal Records. Ben Folds, who called Fleming and John "the Carpenters of the 1990s with Led Zeppelin's rhythm section", invited them to open for his band. They continued to perform and record with Folds for many years, with both being featured on Folds' experimental album, Fear of Pop: Volume 1.

In 1999, Fleming and John released their second album, The Way We Are, which spawned a minor hit with the single "Ugly Girl".

The duo has recorded many cover songs, including "Winter Wonderland" (to the tune of Led Zeppelin's "Misty Mountain Hop"), "Eldorado" (Electric Light Orchestra), "California Dreamin'" (The Mamas & the Papas), "Somebody to Love" (Jefferson Airplane), "After the Lovin'" (Engelbert Humperdinck). A longtime concert favorite has been Sonny & Cher's "I Got You Babe" to the tune of Zeppelin's "Black Dog".

The band has been dormant since the tour for The Way We Are finished in the late 1990s. However, they made songs available for purchase on their page on their MySpace pace, and they successfully funded a 2015 Kickstarter campaign to record a new album. Initially promised by Christmas that year, as of 2024 the album has still not been finished.

John and Fleming continue to run IHOF (International House of Fleming) studios and the DWEEB recording label, blogging about their latest projects.

Discography

 * Delusions of Grandeur, 1995 debut album - R.E.X. Music
 * Delusions of Grandeur, 1996 debut album - remixed and released by Universal Records
 * The Way We Are, 1999 album - Universal Records
 * Ugly Girl / The Pearl, 1998 CD single - Universal Records

 * Compilations
 * I Predict a Clone, various artists, 1994 - Song: "Harder to Believe Than Not To"
 * Vietnam: A Musical Retrospective, various artists, 1998 - Song: "California Dreamin'"
 * Traveling Light - Songs from the 23rd Psalm, various artists, 2002 - Song: "Savior Like a Shepherd Lead Us"
 * Lynne Me Your Ears, various artists, 2002 - Jeff Lynne tribute album - Song: "Eldorado"
 * Volume 1, Fear of Pop (Ben Folds, William Shatner, etc.), 1998
 * Music for Corporations Vol 1, Headmint, 2000
 * Position Music - Artist Compilation Vol. 17 - Female Artists, Next to You

 * Film soundtracks
 * Hoodwinked!, 2005

title: Fleming and John


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User talk:Mary Anne

Hello there Mary, welcome to the 'pedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page and experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions or how to format them visit our manual of style. If you have any other questions about the project then check out Help or add a question to the Village pump. BTW, great work on the children's literature article. Cheers! --maveric149

I answered you query on my talk page. Chow! --mav

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User talk:Michael R. Smith

Hello there Michael, welcome to the 'pedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page and experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions or how to format them visit our manual of style. If you have any other questions about the project then check out Help or add a question to the Village pump. Cheers! --maveric149

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Sixpence None the Richer

Sixpence None the Richer (also known as Sixpence) is an American Christian alternative rock band that formed in New Braunfels, Texas, and eventually settled in Nashville, Tennessee. They are best known for their songs "Kiss Me" and "Breathe Your Name" and their covers of "Don't Dream It's Over" and "There She Goes". The name of the band is inspired by a passage from the book Mere Christianity by C. S. Lewis.

The band received two Grammy Award nominations, Best Pop Performance by a Duo or Group with Vocals for "Kiss Me" and Grammy Award for Best Rock Gospel Album for Sixpence None the Richer (1997).

Origin of the band's name
Vocalist Leigh Nash described the origin of the band's name on the Late Show with David Letterman:

"It comes from a book by C. S. Lewis called Mere Christianity. A little boy asks his father if he can get a sixpence—a very small amount of English currency in use at the time—to go and get a gift for his father. The father gladly accepts the gift and he's really happy with it, but he also realizes that he's not any richer for the transaction. C. S. Lewis was comparing that to his belief that God has given him, and us, the gifts that we possess, and to serve him the way we should, we should do it humbly realizing how we got the gifts in the first place."

There is no certainty as to the exact origin of the phrase; however, it was in use around the time Jane Austen wrote Sense and Sensibility: "...and would not be sixpence the richer for it all at the end of the year."

Formation and early years (1992–1996)
Guitarist/songwriter Matt Slocum met Leigh Nash in the early 1990s. They recorded a demo, circulated as "The Original Demos", with bassist T.J. Behling at Verge Music Works recording studio in Dallas, and eventually an album, The Fatherless and the Widow, for the independent label REX Music in 1993. After adding more members, the band toured in support of The Fatherless and The Widow. The band released This Beautiful Mess in 1995.

Into the mainstream (1997–2004)
In 1997, the group signed to Steve Taylor's label Squint Entertainment and released a self-titled album, which slowly began garnering attention from a wider audience in the mainstream industry.

In 1998, "Kiss Me" was released as a single, propelling Sixpence None the Richer into the national pop spotlight. The next year, the band followed up "Kiss Me" with a cover of The La's' "There She Goes". Sixpence appeared on the Late Show with David Letterman, The Tonight Show with Jay Leno, and numerous morning talk shows.

The band had a follow-up album ready to release, but their label Squint Entertainment started to fall apart, leaving the band in limbo for several years. Finally, Squint Entertainment folded and that album, Divine Discontent, was released in October 2002.

On February 26, 2004, Matt Slocum announced that the group had disbanded.

Reunion and Lost in Transition (2007–present)
In November 2007, Sixpence None the Richer reunited. They released the EP My Dear Machine on the website NoiseTrade in 2008, the band's first official release since The Best of Sixpence None the Richer in 2004.

In October 2008, they released a Christmas album titled The Dawn of Grace.

Sixpence signed to Credential Recordings and played a headline slot at the 2009 Greenbelt Festival in the UK. According to Nash, the band began recording a new album in January 2010. The album, Lost in Transition, was released on August 7, 2012.

On November 12, 2016, the band performed at the Love Love Rock Festival in Taipei, Taiwan, playing the hits "Don't Dream It's Over", "Kiss Me" and "There She Goes".

In January 2024, drummer Dale Baker returned to the band. On January 16, the band signed a management deal with Deep South Entertainment and plans on re-releasing their self-titled album on vinyl.

Band members
Current members
 * Leigh Nash – vocals (1992–2004, 2007–present)
 * Matt Slocum – guitar, cello (1992–2004, 2007–present)
 * Justin Cary – bass (1997–2004, 2008–present)
 * Dale Baker – drums (1993–2001, 2024–present)

Former members
 * T. J. Behling – bass (1992–1993)
 * Mark Couvillion – guitars (1992–1993)
 * Tess Wiley – guitars, vocals (1994–1996, 2008)
 * James Arhelger – bass (1993–1994)
 * Joel Bailey – bass (1994)
 * J. J. Plasencio – bass (1995–1997)
 * Sean Kelly – guitars (1997–2004)
 * Jerry Dale McFadden – keyboards (2001–2004)
 * Rob Mitchell – drums (2001–2004, 2012–2017)
 * Jason Lehning – keyboards (2012–2013)

Discography

 * The Fatherless and the Widow (1994)
 * This Beautiful Mess (1995)
 * Sixpence None the Richer (1997)
 * Divine Discontent (2002)
 * The Dawn of Grace (2008)
 * Lost in Transition (2012)

title: Sixpence None the Richer


text:
Ani Hyuntikwalaski

In Native American mythology (particularly in the Cherokee tribe) the Ani Hyuntikwalaski ("Thunder Beings") are beings that cause lightning fire in a hollow sycamore tree.

Ani Hyuntikwalaski is also the name of the Western Marker of The Lost Island Stonecircle.

title: Ani Hyuntikwalaski


text:
Beauty pageant

A beauty pageant is a competition that has traditionally focused on judging and ranking the physical attributes of the contestants. Pageants have now moved towards including inner beauty, with criteria covering judging of personality, intelligence, talent, character, and charitable involvement, through private interviews with judges and answers to public on-stage questions. Pageant titles are subdivided into Miss, Mrs. or Ms., and Teen – to clearly identify the difference between pageant divisions.

The term beauty pageant refers originally to the Big Four international beauty pageants. Hundreds and thousands of beauty contests are held annually, but the Big Four are considered the most prestigious, widely covered and broadcast by media. For example, The Wall Street Journal, BBC News, CNN, Xinhua News Agency, and global news agencies such as Reuters, Associated Press and Agence France-Presse  collectively refer to the four major pageants as “Big Four” namely: Miss Universe, Miss World, Miss International, and Miss Earth.

The organizers of each pageant may determine the rules of the competition, including the age range of contestants. The rules may also require the contestants to be unmarried, and be “virtuous”, “amateur”, and available for promotions, besides other criteria. It may also set the clothing standards in which contestants will be judged, including the type of swimsuit. Possible awards of beauty contests include titles, tiaras, crowns, sashes, bouquets, scepters, savings bonds, scholarships, and prize money. Some pageants have awarded college scholarships to the winner or to multiple runners-up.

Beauty pageants are generally multi-tiered, with local competitions feeding into the larger competitions. For example, the international pageants have hundreds or thousands of local competitions. Additionally, beauty pageants offer a diverse variety of competitions. Child beauty pageants mainly focus on beauty, gowns, sportswear modelling, talent, and personal interviews. Adult and teen pageants focus on makeup, hair and gowns, swimsuit modelling, and personal interviews. A winner of a beauty contest is often called a beauty queen. The rankings of the contestants are referred to as placements. Male beauty pageants exist too. Male beauty pageants have the standard pageant trappings, including swimwear, evening wear, and interviews.

In the Beginning

European festivals dating back to the medieval era provide the most direct lineage for beauty pageants. For example, English May Day celebrations always had the selection of a May Queen. In the United States, the May Day tradition of selecting a woman to serve as a symbol of beauty and community ideals continued, as young, beautiful women participated in public celebrations.

The first known beauty pageant was the Belle of the Anna-Ball, a Hungarian traditional beauty pageant, first held in Balatonfüred in 1825. The contest is still being held there on Anna's day(Anna napja) on 26 July and is a national event.

A beauty pageant was held during the Eglinton Tournament of 1839, organized by Archibald Montgomerie, 13th Earl of Eglinton, as part of a re-enactment of a medieval joust that was held in Scotland. The pageant was won by Georgiana Seymour, Duchess of Somerset, the wife of Edward Seymour, 12th Duke of Somerset, and sister of Caroline Norton, and she was proclaimed as the "Queen of Beauty". Beauty contests became more popular in the 1880s. In 1888, the title of 'beauty queen' was awarded to an 18-year-old Creole contestant at a pageant in Spa, Belgium. All participants had to supply a photograph and a short description of themselves to be eligible to enter and a final selection of 21 was judged by a formal panel. Such events were not regarded as respectable. In 1880, Rehoboth Beach, Delaware held the first recorded 'beauty pageant' in the United States searching for "the most beautiful unmarried woman in our nation" and awarding her the title of 'Miss United States'.

National and International Pageants
Beauty contests came to be considered more respectable with the first modern "Miss America" contest held in 1921. The oldest pageant still in operation today is the Miss America pageant, which was organized in 1921 by a local businessman as a means to entice tourists to Atlantic City, New Jersey. The pageant hosted the winners of local newspaper beauty contests in the "Inter-City Beauty" Contest, which was attended by over one hundred thousand people. Sixteen-year-old Margaret Gorman of Washington, D.C., was crowned Miss America 1921, having won both the popularity and beauty contests, and was awarded $100.

In May 1920, promoter C.E. Barfield of Galveston, Texas organized a new event known as "Splash Day" on the island. The event featured a "Bathing Girl Revue" competition as the centerpiece of its attractions. The event was the kick-off of the summer tourist season in the city and was carried forward annually. The event quickly became known outside of Texas and, beginning in 1926, the world's first international contest was added, known as the International Pageant of Pulchritude. This contest is said to have served as a model for modern pageants. It featured contestants from England, Russia, Turkey, and many other nations and the title awarded at the time was known as "Miss Universe". The event was discontinued in the United States in 1932 because of the Depression (the international competition was revived briefly in Belgium).

After World War II
The popularity of the Miss America pageant prompted other organizations to establish similar contests in the 1950s and beyond. Some were significant while others were trivial, such as the National Donut Queen contest. The Miss World contest started in 1951, Miss Universe started in 1952, as did Miss USA. Miss International started in 1960. Miss Asia Pacific International, which started in 1968, is the first and oldest beauty pageant in Asia. The Miss Black America contest started in 1968 in response to the exclusion of African American women from the Miss America pageant. The Miss Universe Organization started the Miss Teen USA in 1983 for the 14–19 age group. Miss Earth started in 2001, which channels the beauty pageant entertainment industry as an effective tool to actively promote the preservation of the environment. These contests continue to this day.

Major beauty pageants
Major international contests for women include the yearly Miss World competition (founded by Eric Morley in 1951), Miss Universe (founded in 1952), Miss International (founded in 1960), and Miss Earth (founded in 2001 with environmental awareness as its concern). These four are considered the biggest and most well known pageants, the four largest and most famous international beauty contests for single or unmarried women (all apply to single or unmarried women except Miss Universe). Most pageants give an age requirement to be eligible to compete; for example, Miss Universe has a maximum age requirement of 28 years old.

Big Four Dethronements and Resignations
Dethronements and resignations are rare for the Big Four pageant winners, but when it does occur, it creates media attention. The Miss World pageant has had 3 cases of dethronement or resignation instances:
 * In 1973, Marjorie Wallace from the United States, who was crowned Miss World and once stated that "as Miss World I can get laid with any man I pick", dated a string of celebrities including George Best. She was dethroned three months after she was crowned.
 * In Miss Universe, Oxana Fedorova of Russia was crowned Miss Universe 2002 and was dethroned four months later, as she was unable to fulfill her obligations. She was the first to be dethroned in the history of Miss Universe. She was replaced by first runner-up Justine Pasek of Panama.
 * After being crowned Miss Wales and then Miss United Kingdom, Helen Morgan, competed and won Miss World 1974. However she was discovered to be a mother and was named in a divorce case. This led to her resigning four days after she was crowned. She was replaced by first runner-up of South Africa, Anneline Kriel.
 * Gabriela Brum of Germany had the shortest reign in Miss World history when she resigned her title 18 hours after being crowned Miss World 1980. She indicated that her boyfriend disapproved of the contest, but it was later revealed that she had posed for naked photographs; she later relocated to the United States and modelled nude for Playboy. Second place Kimberley Santos of Guam replaced Brum by default.

In its early years, there were two instances where the reigning Miss Universe opted to resign from her position: Armi Kuusela, Miss Universe 1952 from Finland, who held the distinction of being the first Miss Universe winner to give up her crown in less than a year to marry Filipino businessman Virgilio Hilario while Amparo Muñoz, Miss Universe 1974 of Spain refused to travel to Japan and instead resigned after six months of her reign. However, since the pageant had no concrete rule on resignation at that time, they were allowed to keep their titles.

In Miss Earth, the 2002 winner, Dzejla Glavovic of Bosnia and Herzegovina was dethroned of her crown six months into her reign, after she failed to show up at several environmental events. According to Carousel Productions, organizer of the Miss Earth contest, Glavovic was dethroned because of "her inability to fulfill the duties and responsibilities as the Miss Earth titleholder, in accordance with the rules and regulations set forth in the Miss Earth contract that she signed." She was succeeded by first runner-up Winfred Omwakwe of Kenya as Miss Earth 2002.

In Miss International, Ikumi Yoshimatsu, Miss International 2012 was the first titleholder of the pageant from Japan to be dethroned shortly before the end of her reign. She was ordered by the International Culture Association (Miss International organizer) to skip the succession ceremony and "play sick and shut up" out of fear of scandal. The Miss International organizer cited the reason for her dethronement was due to her involvement in a contract dispute with a talent agency in which she claimed that she was pressured to sign by Burning Productions, a film production company which is rumored to be linked with the Japanese underworld, but she refused and went ahead by starting her own company. Yoshimatsu filed criminal charges against one of Japan's most powerful talent agency executives, Genichi Taniguchi of Burning Productions, for allegedly stalking, intimidating, and harassing her.

Diversity
Diversity of contestants and winners have both increased since the inception of beauty pageants. In 1945, Bess Myerson, an American politician, model and, television actress became the first Jewish person to win the Miss America title in the Atlantic city and to this day remains the only Jewish person to have received the crown. Her success in winning the title was hugely symbolic and personal to Jewish people at that time because it was during the midst of Nazi Germany's rise. In 1959, Japanese model Akiko Kojima became the first woman of color to win the Miss Universe title. Her success marked the beginning of a shift away from white women as the global female beauty ideal. The continued success of Asian women in American and international beauty pageants has signaled that white women are no longer considered the beauty ideal. In 1983, Vanessa Williams, an American singer, actress and fashion designer gained recognition as being the first African American woman to receive the Miss America title. In 1991, Lupita Jones, a Mexican actress and television producer, became the first Mexican person to win Miss Universe.

Besides the international beauty pageants, numerous minor competitions exist throughout the world displaying the different perceptions of beauty. Some examples of criteria to select beauty queens that are unique to certain culture. The Miss India USA pageant uses Indian history and traditional craft skills as its specialties, while the Miss Howard University competition takes advantage of the principles of "black beauty". The winner is often viewed as a model for the "ideal" community member. Through the competitions, the contestants can learn how to present themselves in public and how to cultivate certain traits such as confidence or poise. In some cases, the competitors are selected to act as a representative on behalf of the community. In the African American community of Howard University, the selected Miss Howard University served as advocates for the Civil Rights Movement in the decades following the 1960s. Additionally, the Miss Landmine competition situated in Angola allow victims to serve as advocates on behalf of other victims of mining accidents.

Researchers suggest that the emergence of beauty pageants in countries outside the United States is linked to an economic boom geared towards a more consumeristic lifestyle. For example, in India, from 1996 to 2000, the personal care industry grew by 25% while the number of women applying for the Miss India competition increased from 1000 people in 1993 to 6500 people in 2001. Additionally, after China hosted about 6 international beauty pageants in 2004, the beauty industry increased in influence in the area. At the same time, the number of regional beauty pageants in the country increased.

Criticism

Critics of beauty pageants argue that such contests reinforce the idea that girls and women should be valued primarily for their physical appearance, and that this puts tremendous pressure on women to conform to conventional beauty standards by spending time and money on fashion, cosmetics, hair styling, and even cosmetic surgery. They say that this pursuit of physical beauty even encourages some women to diet to the point of harming themselves.

The London Feminist Network argues that rather than being empowering, beauty pageants do the opposite: denying women's full humanity by subjecting them to objectification, denying their full humanity by maintaining that their primary purpose is to be attractive. Beginning in 1981, the International Year of the Disabled Person, campaigners in Australia targeted beauty pageants in order to, in the words of activist Leslie Hall, "challenge the notion of beauty" and "reject the charity ethic." High profile demonstrations led to some charities abandoning their use of such contests for fundraising and also saw some remove offensive language from their organisational titles.

Another criticism is in the way beauty pageant is quantifiably scored as highlighted by the "Myth of the Perfect 10". Beauty becomes a numerical coefficient in ranking contestants, and this type of scoring still remains followed as a system even in nationwide beauty pageants such as Miss America.

Researchers suggest that these events strengthen skills, such as interpersonal communications, self-assurance, and public speaking, which prove to be useful in future career paths.

Swimsuit competition
The requirement for contestants to wear a swimsuit was a controversial aspect of the various competitions. The controversy was heightened with the increasing popularity of the bikini after its introduction in 1946. The bikini was banned for the Miss America contest in 1947 because of Roman Catholic protesters. When the Miss World contest started in 1951, there was an outcry when the winner was crowned in a bikini. Pope Pius XII condemned the crowning as sinful, and countries with religious traditions threatened to withdraw delegates. The bikini was banned for future and other contests. It was not until the late 1990s that they became permitted again, but still generated controversy when finals were held in countries where bikinis (or swimsuits in general) were socially disapproved. For example, in 2003, Vida Samadzai from Afghanistan caused an uproar in her native country when she participated in the Miss Earth 2003 contest in a red bikini. She was condemned by the Afghan Supreme Court, saying such a display of the female body goes against Islamic law and Afghan culture. In 2013, the swimsuit round of the Miss World contest was dropped because of Islamist protests in Bali (Indonesia), where the contest took place. In 2014, the Miss World contest eliminated the swimsuit competition from its pageant. In 2018, Miss America eliminated the swimsuit competition after 97 years.

In 2017, Carousel Productions was criticized for objectifying women during the Miss Earth 2017 competition where delegates wore swimsuits during the event with their faces concealed by a veil in the Beauty of Figure and Form, a segment first introduced in the Miss Philippines Earth 2017 pageant. It was one of the three preliminary judging segments of the pageant that include Poise and Beauty of Face and Environmental and Intelligence Competition. The organizers defended the "beauty of figure and form" segment and released a statement that the said round was intended to promote strict impartiality during pre-judging by focusing on the contestants' curves, execution and not beautiful face.

Scandals
There have been numerous scandals in the beauty pageant industry and they continue to emerge as beauty pageants become more known to the public. In December 2017, HuffPost published emails written by then-Miss America CEO Sam Haskell. In these emails, Haskell disparaged former pageant contestants, making vulgar references to their weight and personal lives. Due to the release of these emails to the public, Haskell along with other board members resigned from their positions.

Laura Zúñiga, former Miss Hispanic America was detained with her boyfriend and six other people for the crimes of racketeering, drug trafficking, weapons violation and money laundering. The group was caught by the police as they held many 9-mm handguns and roughly $53,000 in cash.

At the Miss Teen USA 2007 pageant, Caitlin Upton gained international notoriety for her convoluted and nonsensical response to a question posed to her during the August 2007 national pageant. During the pageant, judge Aimee Teegarden asked: "Recent polls have shown a fifth of Americans can't locate the U.S. on a world map. Why do you think this is?". Upton responded: I personally believe that U.S. Americans are unable to do so because, uh, some, uh, people out there in our nation don't have maps and, uh, I believe that our education like such as in South Africa and, uh, the Iraq, everywhere like such as, and, I believe that they should, our education over here in the U.S. should help the U.S., uh, or, uh, should help South Africa and should help the Iraq and the Asian countries, so we will be able to build up our future. For our children.

As a guest on NBC's The Today Show, Upton told Ann Curry and Matt Lauer that she was overwhelmed when asked the question and did not comprehend it correctly.

title: Beauty pageant


text:
Talk:John Dewey

Of Irish Descent?
I would have to locate the reference but I believe the Dewey's are of Irish descent, though I don't think like William James of Scots-Irish descent. Does anyone have information on this or I might be able to find it and add it? I'm thinking it might not be important to mention in the article in the way of genealogy of the migration of the Dewey's (if there is one), but just along the lines of wikipedia categories which are found at the bottom of each article. -- Teetotaler 18 January, 2015

His trip to Japan was very interesting
He considered the people to be polite, but was also critical of the nation's political structure and called for better foreign intervention. It was basically an early example of having what was considered to be a good and pro-democracy society question authority.68.47.64.121 (talk) 14:18, 9 December 2018 (UTC)

The “overriding theme of Disney”
I assume this is a mistake and the sentence was meant to reference Dewey, not Disney. 141.140.253.14 (talk) 18:37, 26 January 2023 (UTC)

Article issues and classification

 * This article has several issues.

 * Unsourced sentences and paragraphs,
 * Multiple single-sentence paragraphs, some unsourced, some with 25 or fewer words.
 * Unsourced quotes. This "may" seem argumentative but the presentation of the "Logic and method" section shows there is a lack of text–source integrity.
 * An overabundance of Primary sources.
 * Further reading- 35 links!
 * There are seven entries in the "External links". Three seems to be an acceptable number and of course, everyone has their favorite to add for four. The problem is that none is needed for article promotion.

 * ELpoints #3) states: Links in the "External links" section should be kept to a minimum. A lack of external links or a small number of external links is not a reason to add external links.
 * LINKFARM states: There is nothing wrong with adding one or more useful content-relevant links to the external links section of an article; however, excessive lists can dwarf articles and detract from the purpose of Wikipedia. On articles about topics with many fansites, for example, including a link to one major fansite may be appropriate.
 * WP:ELMIN: Minimize the number of links.
 * Fails B-class criteria-- Otr500 (talk) 07:27, 15 February 2023 (UTC)

Nuri Ja'afar
wondering why Ja'far isnt listed as one of Dewey's students. Gayleross (talk) 20:40, 15 July 2023 (UTC)

title: Talk:John Dewey


text:
Australian Catholic University

Australian Catholic University (ACU) is a public university in Australia. It has seven Australian campuses and also maintains a campus in Rome.

History
Australian Catholic University was opened on 1 January 1991 following the amalgamation of four Catholic tertiary institutions in eastern Australia:
 * Catholic College of Education Sydney, New South Wales
 * Institute of Catholic Education, Victoria
 * McAuley College, Queensland
 * Signadou College of Education, Australian Capital Territory

These institutions had their origins in the mid-1800s, when religious orders and institutes became involved in preparing teachers for Catholic schools and, later, nurses for Catholic hospitals. Through a series of amalgamations, relocations, transfers of responsibilities and diocesan initiatives, more than 20 historical entities have contributed to the creation of the university.

Governance
ACU's vice-chancellor and president, Zlatko Skrbis, is responsible for representing the university both nationally and internationally and for providing strategic leadership and management. He holds a PhD in Sociology.

Deputy vice-chancellors have delegated responsibility for assigned areas of policy. These areas are academic, administration and resources, and research.

Each faculty is headed by an executive dean and supported by a number of associate deans and heads of schools.

Campuses
ACU has seven campuses across Australia: Ballarat, Brisbane, Canberra, Melbourne and Sydney (Blacktown, North Sydney, Strathfield) with a Leadership Centre in Adelaide and another in Townsville. In 2015, the university opened the Rome Centre, a collaboration with the Catholic University of America, located in Rome, Italy.

The Mount St Mary Campus in Strathfield is heritage listed.

Student life
Each ACU campus has a student representative council and there is a national student body called the Australian Catholic University National Students' Association (ACUNSA), which advocates on behalf of students both individually and collectively.

The university hosts an annual national sporting event – the ACU Games – and students also compete in Australia's largest annual multisport event, the Australian University Games.

HDR students have objected to a change plan introduced in September 2023 that would eliminate positions occupied by their supervisors leaving them without supervisors with the relevant expertise for their projects.

Recent media attention
In March 2023, controversy broke out on campus when librarians were ordered to remove the rainbow flags that had been displayed across campuses. Staff and students wrote an open letter to the university's Vice-Chancellor Zlatko Skrbis claiming that his acts were "a direct affront to ACU's mission to act in truth and love in the pursuit of knowledge, the dignity of the human person, and the common good". The university's position appeared consistent with its earlier refusal to allow the Gay and Lesbian Teachers and Students Association to establish an LGBT+ support group on its Strathclyde campus, but to depart from Pope Francis' increasingly affirming stance on LGBT topics.

In July 2023, ACU launched an internal investigation into its contracts with Asset Group Solutions. AGS had provided security and cleaning services to ACU but its founder had been charged with corruption. Stephen Weller (Chief Operating Officer and Deputy-Vice Chancellor) had been warned in 2018 about AGS's conduct but did not act on those warnings. ACU responded by denying knowledge of AGS’s criminal activities and has launched an internal investigation.

In September 2023, ACU announced plans to cut 113 full-time jobs, most of which were at the Melbourne campus. This was part of spending cuts intended to reduce a forecast $30 million deficit and respond to shrinking enrollments. The cuts were announced as a $250 million campus building, which was constructed to accommodate student and staff growth, neared completion. This has produced an international response in which many academics denounced the university. Timothy Williamson, a professor of philosophy at Oxford and Yale, told reporters that ACU's meteoric rise to the pinnacle of research in philosophy was "unprecedented" but that cuts would give ACU the reputation "as a Mickey Mouse university ... damaging the good international standing of the Australian university system as a whole".

Notable alumni

 * Matt Burke – former international rugby union player and sport presenter
 * Ellie Cole – paralympic swimmer and wheelchair basketball player
 * Ben Cummins – former rugby league referee
 * Martin Dixon – politician
 * Sean Eadie – retired professional track cyclist
 * Paul Field – musician, filmmaker and author
 * Sam Hibbins – politician
 * Kristina Keneally – politician
 * John Kennedy – politician
 * Justin Madden – former Australian rules footballer and state politician
 * Simon Madden – former Australian rules footballer
 * Melina Marchetta – writer and teacher
 * Paul Mellor – former professional rugby league footballer
 * Bronwen Neil – Professor of Ancient History at Macquarie University
 * Deborah O'Neill – politician
 * Camille Agnes Becker Paul – feminist, moral theologian and activist
 * Muriel Porter – journalist
 * Liam Simmons – basketball coach and former player
 * Gregory D. Smithers – professor of American history at Virginia Commonwealth University
 * Madeleine Steere – professional water polo centre back
 * Anba Suriel – bishop of the Coptic Orthodox Church in Los Angeles
 * James Tedesco – professional rugby league footballer
 * Morris West – novelist and playwright
 * Alan Whiticker – non-fiction author and publisher
 * Guy Zangari – former politician

title: Australian Catholic University


text:
User talk:Kaleideion

Hello there Kaleideion, welcome to the 'pedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page and experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions or how to format them visit our manual of style. If you have any other questions about the project then check out Help or add a question to the Village pump. Cheers! --maveric149

title: User talk:Kaleideion


text:
User talk:Rgable

Hello there Rgable, welcome to the 'pedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page and experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions or how to format them visit our manual of style. If you have any other questions about the project then check out Help or add a question to the Village pump. Cheers! --maveric149

title: User talk:Rgable


text:
User talk:Gbenga

Hello there, welcome to the 'pedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page and experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions or how to format them visit our manual of style. If you have any other questions about the project then check out Help or add a question to the Village pump. Cheers! --maveric149

title: User talk:Gbenga


text:
Gnowee

In Wotjobaluk mythology, Gnowee is a female personification of the Sun. She was once a woman who lived upon the Earth at a time when it was eternally dark, and people could only move about with the aid of bark torches. One day, she left her little son sleeping while she went out to dig for yams. Food was scarce, and Gnowee wandered so far that she reached the end of the Earth, passed under it and emerged on the other side. Not knowing where she was, she could not find her little son anywhere, so she climbed into the sky with her great bark torch to get a clearer view. She still wanders the sky to this day, lighting the whole world with her torch as she continues to search for her lost son.

title: Gnowee


text:
Inapertwa

In Aboriginal mythology (specifically: Arrernte), the Inapertwa are the simple, ancestral creatures with which the Numakulla modelled all life (plant, animals, birds) on Earth. From these they formed human beings. The "totems" of the Arrernte are named after individual Inapertwa formed into animals, then into humans.

title: Inapertwa


text:
Numakulla

In Australian aboriginal mythology, the Numakulla (or Numbakulla) were two sky gods who created all life on Earth, including humans, from the Inapertwa. Afterwards, they became lizards. The Numakulla are sometimes described as a dual-aspect deity rather than two separate deities.

title: Numakulla


text:
The Tides of Manaunaun

The Tides of Manaunaun is a short piano piece in B♭ minor by American composer Henry Cowell (1897–1965). It premiered publicly in 1917, serving as a prelude to a theatrical production, The Building of Banba. The Tides of Manaunaun is the best known of Cowell's many tone cluster pieces.

Background
The Building of Banba, for which The Tides of Manaunaun was composed, was based on Irish mythological poems by the theosophist John Osborne Varian. The Building of Banba has been described by some scholars as a "pageant" or "play", and by Cowell himself (more than fifty years later) as an "opera". The production was staged in the summer of 1917 at a convention of the theosophical community of Halcyon in coastal San Luis Obispo County, California; Varian was a leader of the group, to which he had introduced the 20-year-old Cowell. Cowell would later claim that The Tides of Manaunaun had been composed in 1912, or even earlier. In 1944 Cowell arranged this song for orchestra and band – presumably to be played on radio – but the score was lost and no records have been found to confirm the radio broadcast. This song is dedicated to "B.W.W.", Blanche Wetherill Walton (1871–1963), Cowell's foremost patron and adherent over the years as well as a patron to Charles Seeger and Ruth Crawford Seeger. Cowell dedicated five other works to her between 1924 and 1961: "Ensemble, How Come?", "Euphoria", "Merry Christmas for Blanche", and "Birthday Melody for Blanche".

The work is the most famous and widely played of Cowell's tone cluster pieces, which he performed during tours of North America and Europe from the early 1920s through the mid-1930s. A performance of Cowell's so inspired Béla Bartók that the great Hungarian composer sought Cowell's permission to use tone clusters in his own work. Bartók would feature them in his Piano Sonata (1926) and suite Out of Doors (1926), his first significant works after three years of little composition.

Other early pieces of Cowell's featuring tone clusters include the atonal, dissonant Dynamic Motion (1916) and its five "encores"—What's This? (1917), Amiable Conversation (1917), Advertisement (1917), Antinomy (1917, rev. 1959; frequently misspelled "Antimony"), and Time Table (1917). In The Tides of Manaunaun the clusters resound majestically and then slowly subside, conveying not dissonance but transcendent mystery. As Cowell describes on the final, narrative track of the Folkways album on which his last piano recordings appear, In Irish mythology, Manaunaun was the god of motion and of the waves of the sea. And according to the mythology, at the time when the universe was being built, Manaunaun swayed all of the materials out of which the universe was being built with fine particles which were distributed everywhere through cosmos. And he kept these moving in rhythmical tides so that they should remain fresh when the time came for their use in the building of the universe. During the first two decades of his compositional career, Cowell continued often to reference Irish mythology in the titles of his piano pieces. The Harp of Life (1924), Cowell said, "is another in the suite based on the early Irish mythological opera," as, he explained, were The Voice of Lir (1920) and The Trumpet of Angus Óg (1918–24). Additional mythic traditions are referenced by The Hero Sun (1922), The Banshee (1925), and The Leprechaun (1928). Cowell also wrote songs of a similarly mythological character, including Angus Óg (The Spirit of Youth) (1917) and Manaunaun's Birthday (1924).

Recordings
The Tides of Manaunaun was first recorded around 1925 by Margaret Nikoloric for piano roll. Edwin Hughes played it for President Franklin D. Roosevelt at the White House, and Percy Grainger performed it frequently. (In 1940, Grainger would come to Cowell's aid by hiring him as an assistant when Cowell was paroled after serving four years in prison on a "morals" charge.) Under the name Deep Tides, Leopold Stokowski orchestrated The Tides of Manaunaun as the first of four Tales of Our Countryside (also known as Four Irish Tales), which he recorded in 1941. Cowell himself would record the original version at least twice—for Pleyel piano roll in the 1920s and for Folkways in the 1960s. It has been most recently recorded by Steffen Schleiermacher (1993, rel. 1994), Sorrel Hays (1997, rel. 1999), and Stefan Litwin (1999).

Albums including The Tides of Manaunaun

 * American Piano Concertos: Henry Cowell (col legno 20064)—performed by Stefan Litwin (also includes orchestrated version performed by Radio Symphony Orchestra Saarbrücken, Michael Stern–director, Stefan Litwin–piano)
 * The Bad Boys!: George Antheil, Henry Cowell, Leo Ornstein (hatHUT 6144)—performed by Steffen Schleiermacher
 * Henry Cowell: Piano Music (Smithsonian Folkways 40801)—performed by Henry Cowell
 * New Music: Piano Compositions by Henry Cowell (New Albion 103)—performed by Sorrel Hays

Listening

 * Art of the States: Henry Cowell performances of six works by the composer, including The Tides of Manaunaun

title: The Tides of Manaunaun


text:
I'wai

In Australian Aboriginal mythology, I'wai is the culture hero of the Koko Y'ao. I'wai was a crocodilian man who brought most of the Koko Y'ao religious rites and ceremonies.

title: I'wai


text:
Julana

Julana is a deity of the Jumu and Luritja people of Western Australia and the Northern Territory in Australia. In the mythology of the Jumu and Luritja people, Julana is an echerous spirit who surprises women by burrowing beneath the sand, leaping out, and raping them. When he was alive, he wandered the Earth with his father, Njirana, during the Dreamtime.

title: Julana


text:
Njirana

In Luritja religion and mythology, Njirana is a god, father of Julana, who was alive during the Dreamtime.

title: Njirana