text:
2002 Bali bombings

A series of bombings occurred on 12 October 2002 in the tourist district of Kuta on the Indonesian island of Bali. The attacks killed 202 people (including 88 Australians, 38 Indonesians, 23 Britons, and people of more than 20 other nationalities) and a further 209 people were injured. General Da'i Bachtiar, the Indonesian chief of police at the time, said that the bombings was the "worst act of terror in Indonesia's history".

Various members of Jemaah Islamiyah (also abbreviated JI), a violent Islamist group, were convicted in relation to the bombings, including three individuals who were sentenced to death. The attack involved the detonation of three bombs: a backpack-mounted device carried by a suicide bomber; a large car bomb, both of which were detonated in or near popular nightclubs in Kuta; and a third much smaller device detonated outside the United States consulate in Denpasar, causing only minor damage.

On 9 November 2005, one of top JI's bomb maker and Malaysian former university lecturer Azahari Husin was killed in a police raid on a house in Batu, East Java. Azahari was believed to be the technical mastermind behind the Bali bombings and several bomb attacks in Indonesia. Three years later, on 9 November 2008, Amrozi bin Nurhasyim, Imam Samudra and Huda bin Abdul Haq were executed by firing squad on the island prison of Nusakambangan. On 9 March 2010, Dulmatin, nicknamed "the Genius"—believed to be responsible for setting off one of the Bali bombs with a mobile phone—was killed in a shoot-out with Indonesian police in Pamulang, South Tangerang.

Attack
At 11:05 p.m. on 12 October 2002, a suicide bomber inside the nightclub Paddy's Pub (sometimes referred to as Paddy's Irish Bar or Paddy's Bar) detonated a bomb in his backpack, causing many patrons, with or without injuries, to immediately flee into the street. Twenty seconds later, a second and much more powerful car bomb hidden inside a white Mitsubishi van was detonated by another suicide bomber outside the Sari Club, a renowned open-air thatch-roof bar located opposite Paddy's Pub.

The bombing occurred during one of the busiest tourist periods of the year in Kuta Beach, driven in part by many Australian sporting teams making their annual end-of-season holiday.

Damage to the densely populated residential and commercial district was immense, destroying neighbouring buildings and shattering windows several blocks away. The car bomb explosion left a 1 m crater.

The local Sanglah Hospital was ill-equipped to deal with the scale of the disaster and was overwhelmed with the number of injured, particularly burn victims. There were so many people injured by the explosion that some of the injured had to be placed in hotel pools near the explosion site to ease the pain of their burns. Many of the injured were forced to be flown extreme distances to Darwin (1800 km) and Perth (2600 km) for specialist burn treatment.

A comparatively small bomb detonated outside the U.S. consulate in Denpasar, which is thought to have exploded shortly before the two Kuta bombs, caused minor injuries to one person and property damage was minimal. It was reportedly packed with human excrement.

A report released in August 2005 by the United States-Indonesia Society (USINDO) described the events as follows: "The investigators were thus able to recreate the bombers activities. Amrozi, Idris and Ali Imron had simply walked into a dealership and purchased a new Yamaha motorbike, after asking how much they could re-sell it for if they returned it in a few days. Imron used the motorbike to plant the small bomb outside the U.S. Consulate. Idris then rode the motorbike as Imron drove two suicide bombers in the Mitsubishi to the nightclub district in Kuta. He stopped near the Sari Club, instructed one suicide bomber to put on his explosives vest and the other to arm the vehicle bomb. The first bomber headed to Paddy's Pub. Idris then left the second bomber, who had only learned to drive in a straight line, to drive the minivan the short distance to the Sari Club. Idris picked up Imron on the Yamaha and the duo headed back into Denpasar. Idris dialed the number of the Nokia to detonate the bomb at the Consulate. The two suicide bombers exploded their devices. Imron and Idris dropped the motorbike at a place where it eventually attracted the attention of the caretaker."

The final death toll was 202, mainly comprising Western tourists and holiday-makers in their 20s and 30s who were in or near Paddy's Pub or the Sari Club, but also including many Balinese Indonesians working or living nearby, or simply passing by. Hundreds more people suffered horrific burns and other injuries. The largest group among those killed were tourists from Australia with 88 fatalities. On 14 October, the United Nations Security Council passed Resolution 1438 condemning the attack as a threat to international peace and security.

Awards
There were many acts of individual heroism in the aftermath of the bombings. Several of these acts would receive official recognition under Australia's honours and awards system, particularly in the Special Honours List for 2003.

Timothy Britten, a Senior Constable with the Western Australia Police Force, and Richard Joyes were both awarded the Cross of Valour, Australia's highest civilian honour, for entering the burning remains of the Sari Club to free a badly injured woman from the wreckage; after they had rescued the woman on the third attempt, both men then searched for other potential survivors until the increasing intensity of the flames and of secondary explosions made this impossible. Both men were aware of the possibility of being injured or even killed (Britten specifically believed in the possibility of yet another bomb being detonated at any moment in order to disrupt rescue efforts and kill emergency workers) and would indeed sustain several injuries during their efforts to rescue the woman and find other survivors.

Natalie Goold initially escaped from Paddy's Bar after the bombings but then went back into the now-burning building, sustaining burns to her right arm and hand in the process, in order to rescue her friend, Nicole McLean, who had been heavily injured by the blasts. After asking two men for their shirts in order to use these as improvised tourniquets for her friend's wounds, Goold secured McLean's transportation to a local hospital and then stayed with her during their medical evacuation to Australia.

Robert Meredith and his group of friends were caught up in the bombing of the Sari Club; he was thrown onto his back and badly winded. Despite intense heat and flames, Meredith and his friends managed to help about ten other survivors escape by lifting them over a wall; while the wall ended up collapsing under people's weight, injuring Meredith's feet and depriving him of the already limited protection of his thong sandals, he managed to get to a staircase from where he helped yet more survivors get to safety. Meredith would ultimately be left with several burns and cuts to his feet.

Lauren Munro was also caught up in the Sari bombing, being rendered unconscious; when he came to, he pulled free an injured woman who had been trapped under roof beams, and carried her out of the building and over a wall of rubble. Munro helped several other people get over the same wall before re-entering the Sari Club and spending the next two hours carrying out many more injured people and helping to fight the fire. Ben Clohessy was also rendered unconscious by the blast that destroyed the Sari Club and also rescued or helped to rescue other survivors after regaining consciousness. Goold, Meredith, Munro, and Clohessy were all awarded the Star of Courage (SC) on 17 October 2003 for their respective actions.

Awards of the Commendation for Brave Conduct were made to, among other people, Hanabeth Luke. Luke was in the Sari Club with her partner Marc Gajado at the time of the second bombing, with the explosion throwing her to the ground. After managing to escape the now-burning building by climbing through its collapsed roof using severed electrical wire, Luke began a search for Gajado, during which she came across a badly injured Tom Singer. Singer was lying close to a burning car and Luke believed that he would be engulfed in flames if he remained there.

When Singer confirmed that he could not stand up independently, Luke helped him to his feet and supported him in walking away. Luke then tried to return to the Sari Club to resume looking for Gajado, but was persuaded by a friend that it was too dangerous to do so (Gajado was ultimately determined to have been killed instantly); she thus went back to attending to Singer, helping other people to get him into a car to be taken to hospital. Singer died in hospital a month later. Separately from her Commendation for Brave Conduct award, a photograph of Luke helping Singer was published in news media around the world in the days after the bombings.

Kusitino 'Kossy' Halemai, a Wallis and Futuna-born Australian citizen who was managing the Bounty Hotel in Kuta at the time of the attacks, sheltered survivors in the immediate aftermath of the blasts. A makeshift triage area in the hotel's reception area was organised by Richard and Gilana Poore, with the couple also fielding phone calls from the media and from families trying to trace loved ones. After three days of this, the Poores flew to Richard's native New Zealand where they organised the collection of eighty boxes of medical supplies; they then returned to Bali with these supplies as well as two burns nurses. Halemai and the Poores were honoured with the Medal of the Order of Australia (OAM), with Gilana Poore's OAM being awarded on 26 January 2005, Halemai's OAM being awarded on 13 June 2005, and Richard Poore's OAM being awarded on 22 August 2005.

James Parkinson, an emergency nurse, worked alongside Doctor Hogg from Wollongong in the Denpasar Sanglah Hospital running the trauma centre for the bombing victims. After he disappeared in Africa and Europe for three years, the Governor General's department finally tracked him down and awarded Parkinson the Medal of the Order of Australia in 2005.

The bomb
The Mitsubishi L300 van bomb was initially thought to have consisted of C4, a military grade plastic explosive which is difficult to obtain. However, investigators discovered the bomb was made from potassium chlorate, aluminium powder, and sulfur. For the Sari club bomb with the L300 van, the terrorists assembled 12 plastic filing cabinets filled with explosives. The cabinets, each containing a potassium chlorate, aluminum powder, sulfur mixture with a TNT booster, were connected by 150 m of PETN-filled detonating cord. Ninety-four RDX electric detonators were fitted to the TNT. The total weight of the van bomb was 2250 lb. The large, high-temperature blast damage produced by this mixture was similar to a thermobaric explosive, although the bombers may not have known this.

Suspects
The organization suspected of responsibility for the bombing was Jemaah Islamiyah, an Islamist group allegedly led by radical cleric Abu Bakar Bashir. A week after the blasts, Arab satellite channel Al-Jazeera put to air an audio-cassette purportedly carrying a recorded voice message from Osama bin Laden that stated the Bali bombings were in direct retaliation for support of the United States' War on Terror and Australia's role in the liberation of East Timor. "You will be killed just as you kill, and will be bombed just as you bomb. Expect more that will further distress you." The recording did not however claim responsibility for the Bali attack. Former FBI agent Ali Soufan confirmed in his book, The Black Banners, that al-Qaeda did in fact finance the attack. In addition, Riduan Isamuddin confessed that al-Qaeda had sent him US$30,000 to fund the bombings of the two nightclubs.

Aris Munandar (aka Sheik Aris) is a Jemaah Islamiyah associate linked to Bashir. He is believed to have assisted the Bali bomber Amrozi in acquiring some of the explosives used in the Bali bombings. Philippine intelligence considers Munandar to be associated with Mohammad Abdullah Sughayer, a Saudi national Abu Sayyaf Group in southern Philippines. Munandar is still at large. A report by the United States-Indonesia Society describes the arrest of Amrozi and other suspects. "General Pastika ordered his men to make the arrest early the next morning, November. Amrozi was asleep in the rear of the house. According to Greg Barton's account, Amrozi did not attempt to escape, but laughed instead, later exclaiming, 'Gosh, you guys are very clever, how did you find me?' Amrozi's mobile phone, a particularly important piece of evidence, was seized during his arrest. Bags of chemical ingredients for bombs were found in his workshop and soil samples taken from outside his home showed traces of the primary chemical used in the Sari Club bomb. Police found receipts for the purchase of chemicals used to make the bombs, as well as a list of expenses incurred in making the bombs. Further search of Amrozi's home revealed copies of speeches by Osama bin Laden, and Abu Bakar Bashir, the radical Indonesian Muslim cleric reputed to be the leader of Jemaah Islamiyah. The speeches exhorted listeners to wage jihad. Police also uncovered training manuals on ambush techniques and numerous articles on jihad. Under questioning Amrozi revealed the names of six others involved in the bombing: Ali Imron, Imam Samudra, Dul Matin, Idris, Abdul Ghani and Umar Patek. But Amrozi's mobile phone proved to be the real catch. Indonesian investigators were able to print out a list of calls he had made immediately before, during and after the bombing, as well as the names and telephone numbers in the phone's memory. Pastika kept Amrozi's arrest secret for two days. After it was announced, Polri monitored the sudden flurry of communications among numbers listed in Amrozi's telephone before the calls abruptly ceased. The investigators were able to identify the location of a number of the telephones, leading to a series of arrests."

Indonesian authorities also believe more suspects remain at large. In 2005, Indonesian police arrested 24 additional people suspected of involvement in the Bali attacks and a 2003 bombing of the Marriott Hotel in Jakarta.

On 12 October 2005, a story in Australian broadcaster SBS's documentary series Dateline, called "Inside Indonesia's War on Terrorism", argued that the Indonesian military or police may have been involved in executing the attack.

On 13 June 2007, it was reported that Abu Dujana, who might have headed a terrorist cell in Bali, was captured.

Just past midnight on 9 November 2008, the three convicted of carrying out the bombings (Imam Samudra, Amrozi Nurhasyim, and Ali Ghufron) were executed by a firing squad.

Umar Patek was finally arrested in Abbottabad, Pakistan in early 2011. The U.S. government had offered a US$1 million reward for his arrest. Patek is a suspect in other bombings as well as the one in Bali.

Another suspect named Zulkarnaen was finally arrested in Lampung on 10 December 2020. He was also stated to have orchestrated numerous Jemaah Islamiyah-related incidents in the past and been one of the executives of said terrorist group.

Initial charges and trials
In April 2003, Indonesian authorities charged Abu Bakar Bashir (also rendered "Ba'asyir"), the alleged spiritual leader of Jemaah Islamiyah, with treason. It was alleged that he tried to overthrow the government and establish an Islamic state. The specific charges against Bashir related to a series of church bombings on Christmas Eve in 2000, and to a plot to bomb United States and other Western interests in Singapore. He was initially not charged over the Bali attack, although he was frequently accused of being the instigator or inspirer of the attack. On 2 September, Bashir was acquitted of treason but convicted of lesser charges and sentenced to a prison term of four years. He said he would appeal.

On 15 October 2004, he was arrested by the Indonesian authorities and charged with involvement in another bomb attack, which killed 14 people at the J. W. Marriott hotel in Jakarta on 5 August 2003. Secondary charges in this indictment accused him of involvement in the Bali bombing, the first time he faced charges in relation to this attack.

On 3 March 2005, Bashir was found not guilty of the charges surrounding the 2003 bombing, but guilty of conspiracy over the 2002 attacks in Bali. He was sentenced to two and a half years imprisonment. The Australian, US, and many governments expressed its disappointment that the sentence was too short. In the outcome, Bashir was freed on 14 June 2006 having served less than 26 months for his conspiracy. On 21 December 2006, Bashir's conviction was overturned by Indonesia's Supreme Court.

On 30 April 2003, the first charges related to the Bali bombings were made against Amrozi bin Haji Nurhasyim, known as Amrozi, for allegedly buying the explosives and the van used in the bombings. On 8 August, he was found guilty and sentenced to death. Another participant in the bombing, Imam Samudra, was sentenced to death on 10 September. Amrozi's brother, Ali Imron, who had expressed remorse for his part in the bombing, was sentenced to life imprisonment on 18 September. A fourth accused, Ali Ghufron, the brother-in-law of Noordin Mohammed Top was sentenced to death on 1 October. Ali Ghufron, alias Mukhlas, told police that he was the head of one of Jemaah Islamiyah's four cells and had ordered the Bali bombings. He also confessed that a fellow leader Riduan Isamuddin, known as Hambali, had provided the funds for the attacks. He told police, "I do not know for sure the source of the aforementioned money from Hambali; most probably it was from Afghanistan, that is, from Sheikh Usama bin Laden. As far as I know, Hambali did not have a source of funds except from Afghanistan." Another operative, Wan Min bin Wan Mat, revealed to police that he had given Mukhlas money, at Hambali's request and that he understood part of the money had come directly from al-Qaeda.

As noted below, all three were executed on 9 November 2008. The Australian, US, and many other foreign governments expressed satisfaction with the speed and efficiency with which the Indonesian police and courts dealt with the bombings primary suspects, despite what they characterized as light sentences. All Australian jurisdictions abolished the death penalty more than 30 years ago, but a poll showed that 77% of Australians approved of the death sentence for Amrozi. The Australian government said it would not ask Indonesia to refrain from using the death penalty.

On 15 August, Riduan Isamuddin, generally known as Hambali, described as the operational chief of Jemaah Islamiyah was arrested in Ayutthaya, Thailand, the old capital one hour's drive north of Bangkok. He is in American custody in the Guantanamo Bay detention camp.

Constitutional appeals
On 23 July 2004, one of the convicted bombers, Maskur Abdul Kadir, successfully appealed his conviction. He had been tried under retroactive laws which were introduced after the bombing and which were employed to aid the prosecution of those involved in the attack. These laws were used by the prosecution instead of existing criminal laws as they allowed the death penalty to be imposed and lowered certain evidentiary restrictions.

The highest court in Indonesia, the Constitutional Court, found by a margin of five to four that trying the terrorist suspects under these retroactive laws violated Article 28I(1) of the constitution [2]. The minority judges argued that international human rights documents such as the International Covenant on Civil and Political Rights allowed an exception to not applying retrospective legislation in the prosecution of crimes against humanity. The majority found that this argument was inconsistent with the text of Article 28I(1) which states that the rights listed there "cannot be limited under any circumstances".

Following this decision, charges related to the bombings against Idris, who had confessed to participating in the attacks to the police and court, were dismissed. The legal status of Kadir, Idris and others who might have their convictions quashed following the ruling on the retrospective law is unclear.

The Constitutional Court is a relatively new body, created after the fall of Suharto, and this decision was one of the first to overrule the constitutionality of the government's application of a law.

Execution of perpetrators
On 24 October 2008, Bali officials announced that three men convicted of carrying out the bombings would be executed by firing squad in November 2008. On 25 October 2008, Communications and Information Minister asked the Indonesian media to stop calling the three "heroes".

The Denpasar District Court, on 3 November, accepted a reprieve motion to reconsider the death sentences. Fahmi Bachmid, a lawyer for the family of Jafar Sodiq, a brother of Amrozi and Mukhlas, stated: "We lodged the judicial review to Denpasar court to question (previous) decisions." Lawyer Imam Asmara Hadi stated: "We have lodged an appeal because we haven't received a copy of the Supreme Court rejection of our previous appeal."

Indonesia's Supreme Court denied previous petitions for judicial review amid the constitutional court's dismissal of the bombers' appeals. Denpasar court official Nengah Sanjaya said the 3-page appeal would be sent to a Cilacap, central Java court. But the Attorney General's office said on 1 November the execution was "very close". Supreme Court judge Djoko Sarwoko, however, said a "last-minute legal challenge by the relatives of Imam Samudra, Amrozi Nurhasyim and Ali Ghufron will not change or delay the execution." They were moved to isolation cells, and execution spots were ready on the Nusakambangan island prison where they were being held. Local chief prosecutor Muhammad Yamin said they would be "executed simultaneously" but at different locations.

Amrozi, Imam Samudra and Ali Ghufron were executed by firing squad after midnight on 9 November 2008 (West Indonesian time). In the final moment, there was no remorse or repentance, and they shouted: Allahu Akbar, or "God is great!" Despite his carefree demeanor throughout his trial and incarceration, the Australian edition of The Daily Telegraph reported Amrozi was pale-faced and shaking in the moments before his execution. For burial, Mukhlas and Amrozi's bodies were flown by helicopter to Tenggulun, Lamongan, East Java, while Imam Samudra's body was flown to Serang, Banten, amid "welcome martyrs" banner displayed at the cemetery.

The execution caused high tension and sparked clashes in Tenggulun between hundreds of police and supporters. Indonesian singer and TV presenter Dorce Gamalama attended the funeral of Imam Samudra. After praying with the crowd, she spent half an hour in the house of the executed man and spoke with his mother. On leaving she was quoted as saying "I'm certain he's gone to heaven". Ma'ruf Amin, deputy chairman of the Indonesian Ulemas Council, the chief body for Islamic clerics in Indonesia said of the men: "They did not die a holy death. That can only be in a war and Indonesia is not at war."

Bali
A permanent memorial was built on the site of the destroyed Paddy's Pub on Legian Street. (A new bar, named "Paddy's: Reloaded", was reopened further along Legian Street). The memorial is made of intricately carved stone, set with a large marble plaque, which bears the names and nationalities of each of those killed. It is flanked by the national flags of the victims. The monument is well-maintained and illuminated at night.

The memorial was dedicated on 12 October 2004, the second anniversary of the attack. The dedication included a Balinese Hindu ceremony and the opportunity for mourners to lay flowers and other offerings. The Australian ambassador and Indonesian officials attended the ceremony.

The Balinese mark their commitment in a nine-day-long event. After major cleansing ceremonies, establishing a memorial for the lost lives, and paying respect to those who left loved ones behind, the people of Kuta look forward to restoring Bali's image through an event named "Kuta Karnival — A Celebration of Life". The community event consists of traditional art performances such as Balinese Sunset Dances, sports on the beach as well as in the water for young and old plus rows and rows of culinary displays along the one kilometre of sandy beach.

In line with the return of tourism to Kuta, Kuta Karnival has grown into a tourism promotional event with major coverage from television and newspapers from across the globe. Companies, embassies, Non-Government Organizations, associations and even individuals come forth to get involved in the various events such as a Balinese dance competition presented by a surf-wear company, an environment exhibition presented by an embassy, a fun cycle presented by a group of individuals, a seminar presented by an association and a parade on the streets presented by an NGO. Tourists and locals alike, more than ninety thousand people, participate in the numerous events year after year.

A repeated tragedy in Bali in 2005 did not reduce the Kuta community's determination to carry out this annual event. Kuta Karnival is conducted to commemorate and give respect to the victims of human violence and show the world the true spirit of local community survival despite terrorism attacks.

On 12 October 2010, Australian and Indonesian survivors of the 2002 bombings attended a solemn commemoration service to mark the eighth anniversary of the devastating attacks.

Melbourne
In Lincoln Square on the western side of Swanston Street in Carlton, Melbourne, is a memorial representing the 88 Australians who died in the bombings, and notably the 22 from Victoria.

There are 88 jets in the fountain; at night, there are lights representing all those who died. The fountain shuts off and becomes a reflecting pool on 12 October each year.

This was one of the very few fountains allowed to operate during the drought in 2007.

Christine Anu sang The Lighthouse by toxtwo at the opening ceremony.

Jason McCartney
One Melburnian survivor of the bombings was North Melbourne AFL player Jason McCartney. He suffered second-degree burns to over 50% of his body while helping carry others to safety and nearly died during surgery after being transported back to Melbourne.

After a long rehabilitation process, McCartney returned for a single AFL match: North Melbourne vs. Richmond at Docklands Stadium in Melbourne on 6 June 2003. He wore compression garments and protective gloves as well as the numbers "88" and "202" on his jersey, signifying the Australian and total numbers of victims, while many in the crowd held up signs saying "Bali 88/202". Other Australian victims were honored in a video shown on the stadium's video screens before the game, with the attendees including Melbourne players Steven Febey and Steven Armstrong, who were both injured in the blast, and representatives from five Australian rules football clubs who lost players in the attacks were presented to the crowd. McCartney helped his team to a narrow win before announcing his retirement at the end of the game, and his comeback has been cited as one of the AFL's most inspirational stories.

Perth
A memorial which lists the victims of the bombings from Western Australia was opened on the first anniversary, and is situated on the ridge of Mount Eliza in Kings Park, overlooking the city. The memorial is specifically designed to frame the sun's rays at dawn on 12 October each year and faces in the exact direction of Bali.

Gold Coast
An Indonesian-style stone memorial is situated in Allambe Memorial Park at Nerang. A bronze plaque lists the names of the 88 Australians who died in the bombings. An annual twilight service is held at the site of the memorial on each anniversary of the Bali bombings.

Sydney
On the northern side of Coogee Beach a memorial to the Bali bombing victims comprises three interlocking bronze shapes that have an abstract resemblance to three bowed figures supporting each other. There are also some graffiti memorials in memory of the dead.

A memorial to seven residents of Sutherland Shire who were victims is at Cronulla. Called The Seed, the work is based on the seed and foliage of the Banksia robur, a native plant indigenous to the Shire. This sculpture of pink sandstone is the centrepiece of the memorial. It is set in a black granite pond located in 'Peryman Place' not far from North Cronulla Beach, frequented by many of the seven victims and their families. Two plaques are set into the granite surrounding the pond. The plaques carry the victims' photos, names, and ages; and also details of the event, the design's symbolism, its dedication, and a poem written by the families of the victims. The work is by sculptor Chris Bennetts and Ishi Buki Sandstone Sculpture.

South of Sydney, in the town of Ulladulla, a large youth centre is being built as a memorial to Craig Dunn and Danny Lewis, two local victims of the bombings. Money is being raised through the Dunn & Lewis Youth Development Foundation.

Canberra
A granite cube serves as a memorial in the Eastern Formal Gardens of Parliament House.

London
On the fourth anniversary of the bombings the Prince of Wales and Duchess of Cornwall (now Charles III and Queen Camilla) unveiled a memorial in London, at the rear of the Foreign and Commonwealth Office Main Building, facing St. James's Park. The memorial consists of a 1.5-metre marble globe, to represent that people from 21 countries were killed, and has 202 doves carved into it. The names of all 202 victims are on a curved stone wall behind the globe. It is the work of the artist Gary Breeze and the sculptor Martin Cook.

There is a small stone memorial to the 28 British nationals who died, in the small country park of Ratby Burroughs in Leicestershire.

Hong Kong
In 2005, two marble wall placards were unveiled at Hong Kong Football Club in memory of the members of the club who were killed in the bombings.

Singapore
Every year since 2002, the Rugby Section of the Singapore Cricket Club (the "SCC") has held a dawn memorial service on the Padang (the SCC's rugby field in central Singapore) on the anniversary of the bombings, to honour the memory of the eight players which the SCC lost (Neil Bowler, Chris Redman, Dave Kent, Peter Record, Tim Arnold, Chris Bradford, Chris Kays and Charlie Vanrenen). The service is attended by survivors of the 2002 rugby tour to Bali, friends and family of those who lost their lives, as well as current and past players of the club.

The SCC also maintains a permanent memorial to the players it lost inside the club's main lounge.

Vietnam
A remembrance garden was constructed at the International School Ho Chi Minh City commemorating teachers from that school who were killed in the bombings.

In media
In 2006, Long Road to Heaven, an Indonesian feature film about the bombings, was released by Kalyana Shira Films. The film was directed by Enison Sinaro and written by Wong Wai Leng and Andy Logam-Tan. It stars Raelee Hill, Mirrah Foulkes, Alex Komang, Surya Saputra, John O' Hare, Sarah Treleaven, and Joshua Pandelaki. It tells the story during three different times: the planning a few months before the bombing, its execution in 2002, and the trials in 2003 through the viewpoints of both the victims and the bombers. The story is not chronologically linear, starting with the explosion and then moving from time to time so as all three plots are culminated one after the other. At the beginning of each scene, subtitles tell the date and location of the scene.

A comic book about the first Bali bombing was launched to promote peace and discourage radicalism and terrorism in Indonesia. The book, Ketika Nurani Bicara (When Conscience Speaks), tells about the bombing from the perspective of three people: a volunteer who helped evacuate a bombing victim who lost her husband in the blast; a victim who struggled to raise her children without her husband; and a terrorist who regrets his involvement in the bombing.

A Seconds from Disaster episode, "Bali Bombings", was a documentary telling the story of what happened, and looking at what happened after the incident.

A Zero Hour documentary depicts the disaster.

In 2022 (20 years after the incident), the Australian-Indonesian historical drama Bali 2002, aired on Stan and Nine Network.

title: 2002 Bali bombings


text:
Portal:Current events/September 2002

September 2002 was the ninth month of that common year. The month, which began on a Sunday, ended on a Monday after 30 days.

Portal:Current events
This is an archived version of Wikipedia's Current events Portal from September 2002.

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

title: Portal:Current events/September 2002


text:
Jemaah Islamiyah

Jemaah Islamiyah (الجماعة الإسلامية, al-Jamāʿah al-Islāmiyyah, meaning "Islamic Congregation", frequently abbreviated JI) was a Southeast Asian Islamist militant group based in Indonesia, which was dedicated to the establishment of an Islamic state in Southeast Asia. On 25 October 2002, immediately following the JI-perpetrated 2002 Bali bombings, JI was added to the UN Security Council Resolution 1267.

JI was a transnational organization with cells in Indonesia, Singapore, Malaysia and the Philippines. In addition to Al-Qaeda, the group is also alleged to have links to the Moro Islamic Liberation Front and Jamaah Ansharut Tauhid, a splinter cell of the JI which was formed by Abu Bakar Baasyir on 27 July 2008. The group has been designated as a terrorist group by the United Nations, Australia, Canada, China, Japan, the United Kingdom and the United States. It remained very active in Indonesia where it publicly maintained a website.

In October 2021, Director of Identification and Socialization, Detachment 88 Muhammad Sodiq said that 876 members of Jamaah Islamiyah had been arrested and sentenced in Indonesia.

On 16 November 2021, Indonesian National Police launched a crackdown operation, which revealed that the group operated in disguise as a political party, Indonesian People's Da'wah Party. The revelation shocked many people, as it was the first time in Indonesia that a terrorist organization disguised itself as a political party and attempted to intervene and participate in the Indonesian political system.

History
JI has its roots in Darul Islam (DI, meaning "House of Islam"), a radical Islamist/anti-colonialist movement in Indonesia in the 1940s.

The JI was established as a loose confederation of several Islamic groups. Sometimes around 1969, three men, Abu Bakar Bashir, Abdullah Sungkar and Shahrul Nizam 'PD' began an operation to propagate the Darul Islam movement, a conservative strain of Islam.

Bashir and Sungkar were both imprisoned by the New Order administration of Indonesian president Suharto as part of a crackdown on radical groups such as Komando Jihad, that were perceived to undermine the government's control over the Indonesian population. The two leaders spent several years in prison. After release, Bashir and his followers moved to Malaysia in 1982. They recruited people from Indonesia, Malaysia, Singapore, and the Philippines. The group officially named itself Jemaah Islamiyah around that time period.

JI was formally founded on 1 January 1993, by JI leaders, Abu Bakar Bashir and Abdullah Sungkar while hiding in Malaysia from the persecution of the Suharto government. After the fall of the Suharto regime in 1998, both men returned to Indonesia where JI gained a terrorist edge when one of its founders, the late Abdullah Sungkar, established contact with Osama bin Laden's Al-Qaeda network.

JI's violent operations began during the communal conflicts in Maluku and Poso. It shifted its attention to targeting U.S. and Western interests in Indonesia and the wider Southeast Asian region since the start of the U.S.-led war on terror. JI's terror plans in Southeast Asia were exposed when its plot to set off several bombs in Singapore was foiled by the local authorities.

In 2004, Abu Bakar Bashir created the Indonesian Mujahedeen Council to connect Islamist groups, including JI, in Indonesia.

Recruiting, training, indoctrination, financial, and operational links between the JI and other militant groups,  such as Al-Qaeda, the Abu Sayyaf Group (ASG), the Misuari Renegade/Breakaway Group (MRG/MBG) and the Philippine Rajah Sulaiman movement (RSM) have existed for many years.

Bashir became the spiritual leader of the group while Hambali became the military leader. Unlike the Al-Mau'nah group, Jemaah Islamiyah kept a low profile in Malaysia and their existence was publicized only after the 2002 Bali bombings. It is suspected by some to be linked to Al-Qaeda or the Taliban.

Designation as a terrorist group
Jemaah Islamiyah has been designated a terrorist group by the following countries and international organizations:

 * 🇦🇷 Argentina
 * 🇦🇺 Australia
 * 🇧🇭 Bahrain
 * 🇨🇦 Canada
 * 🇪🇺 European Union
 * 🇯🇵 Japan
 * 🇳🇿 New Zealand
 * 🇬🇧 United Kingdom
 * 🇺🇳 United Nations
 * 🇺🇸 United States

2002 Bali bombings
Prior to the first Bali bombings on 12 October 2002, there was underestimation to the threat Jemaah Islamiyah posed. After this attack, the U.S. State Department designated Jemaah Islamiyah as a Foreign Terrorist Organization.

Other terrorist attacks
In 2003, Indonesian police confirmed the existence of "Mantiqe-IV" the JI regional cell which covered Irian Jaya and Australia. Indonesian police said Muklas has identified Mantiqe IV's leader as Abdul Rahim—an Indonesian-born Australian. Jemaah Islamiyah is also strongly suspected of carrying out the 2003 JW Marriott hotel bombing, the 2004 Australian embassy bombing, the 2005 Bali bombings and the 2009 JW Marriott and Ritz-Carlton hotel bombings. The Bali and JW Marriott attacks showed that JI did not rule out attacking the same target more than once. The JI also has been directly and indirectly involved in dozens of bombings in the southern Philippines, usually in league with the ASG.

However, most of Jemaah Islamiyah prominent figures such as Hambali, Abu Dujana, Azahari Husin, Noordin Top and Dulmatin have either been captured or killed, mostly by Indonesian anti-terrorist squad, Detachment 88. While several of its former leaders, including Malaysian Islamic extremist and Afghanistan War veteran Nasir Abbas, have renounced violence and even assisted the Indonesian and Malaysian governments in the war on terrorism. Nasir Abbas was Noordin Top's former trainer.

Indonesian investigators revealed the JI's establishment of a hit squad in April 2007, which was established to target top leaders who oppose the group's objectives, as well as other officials, including police officers, government prosecutors and judges handling terrorism-related cases.

In April 2008, the South Jakarta District Court declared JI an illegal organisation when sentencing former leader Zarkasih and military commander Abu Dujana to 15 years on terrorism charges.

In 2010, Indonesian authorities cracked down on the Jemaah Islamiyah network in Aceh. Between February and May 2010, more than 60 militants were captured. This Aceh network was established by Dulmatin sometime after 2007 when he returned to Indonesia.

Naming
The name Jemaah Islamiyah roughly translates to "Islamic Community" in English and is abbreviated as "JI". To counter the recruitment efforts by the group, Islamic scholars in Indonesia and the Philippines who are critical of the group suggested it be called Jemaah Munafiq (JM) instead, translated as "Hypocrites' Community".

2000s

 * 12 March 2000, 3 JI members were arrested in Manila carrying plastic explosives in their luggage. One of them is later jailed for 17 years.
 * 1 August 2000, Jemaah Islamiyah attempted to assassinate the Philippine ambassador to Indonesia, Leonides Caday. The bomb detonated as his car entered his official residence in central Jakarta killing two people and injuring 21 others, including the ambassador.
 * 13 September 2000, a car bomb explosion tore through a packed parking deck beneath the Jakarta Stock Exchange building killing 15 people and injuring 20.
 * 24 December 2000, JI took part in a major coordinated terror strike, the Christmas Eve 2000 bombings.
 * 30 December 2000, a series of bombings that occurred around Metro Manila in the Philippines, 22 died and over a hundred were injured. In the following years, several members of the Jemaah Islamiyah for their suspected involvement in the bombings.
 * Dec 8, 2001, a raid by Singaporean authorities successfully foil a plot by JI to bomb several foreign embassies in Singapore. The plot also revealed several bombing locations, which included the water pipeline between Malaysia and Singapore, and also an MRT station, where Americans frequently traveled.
 * 5 June 2002, Indonesian authorities arrest Kuwaiti Omar al-Faruq. Handed over to the U.S. authorities, he subsequently confesses he is a senior al-Qaeda operative sent to Southeast Asia to orchestrate attacks against U.S. interests. He reveals to investigators detailed plans of a new terror spree in Southeast Asia.
 * After many warnings by U.S. authorities of a credible terrorist threat in Jakarta, on 23 September 2002, a grenade explodes in a car near the residence of a U.S. embassy official in Jakarta, killing one of the attackers.
 * 26 September 2002, the U.S. State Department issued a travel warning urging Americans and other Westerners in Indonesia to avoid locations such as bars, restaurants and tourist areas.
 * 2 October 2002, a U.S. Soldier and two Filipinos are killed in a JI nail-bomb attack outside a bar in the southern Philippine city of Zamboanga.
 * 10 October 2002, a bomb rips through a bus terminal in the southern Philippine city of Kidapawan, killing six people and injuring twenty-four. On the same day The U.S. ambassador in Jakarta, Ralph Boyce, personally delivers to the Indonesian President a message of growing concern that Americans could become targets of terrorist actions in her country.
 * 12 October 2002, on the second anniversary of the USS Cole bombing in Yemen, a huge car bomb kills more than 202 and injures 300 on the Indonesian resort island of Bali. Most are foreigners, mainly Australian tourists. It is preceded by a blast at the U.S. consulate in nearby Denpasar. The attack known as the 2002 Bali bombings is the most deadly attack executed by JI to date.
 * Bashir was arrested by the Indonesian police and was given a light sentence for treason.
 * Hambali was arrested in Thailand on 11 August 2003, and is currently detained and awaiting trial by Military Commissions, in Guantanamo Bay, Cuba.
 * A bomb manual published by the Jemaah Islamiyah was used in the 2002 Bali terrorist bombing, the 2003 JW Marriott hotel bombing, the Philippine consulate bombing in Jakarta, the Jakarta Stock Exchange bombing and the Christmas Eve bombings.
 * A British-born Australian named Jack Roche confessed to being part of a JI plot to blow up the Israeli embassy in Canberra, Australia on 28 May 2004. He was sentenced to 9 years in prison on 31 May. The man admitted to meeting figures like Osama bin Laden in Afghanistan.
 * JI are widely suspected of being responsible for the bombing outside the Australian embassy in Jakarta on 9 September 2004, which killed 11 Indonesians and wounded over 100 more.
 * They are also suspected of committing 1 October, 2005 Bali bombings.
 * 9 November 2005, bomb-making expert and influential figure in Indonesian terrorist organization, Azahari Husin was killed in a raid at Batu, East Java.
 * 5 August 2006, Al-Qaeda's Al Zawahiri appeared on a recorded video announcing that JI and Al-Qaeda had joined forces and that the two groups will form "one line, facing its enemies".
 * 13 June 2007, Abu Dujana, the head of JI's military operations, is captured by Indonesian police.
 * 15 June 2007, Indonesian police announced the capture of Zarkasih, who was leading Jemaah Islamiyah since the capture of Hambali. Zarkasih is believed to be the emir of JI.
 * 27 February 2008, the leader of JI in Singapore, Mas Selamat bin Kastari, escaped from the Whitley Road Detention Centre.
 * 1 April 2009, Mas Selamat bin Kastari was recaptured in a raid by Pasukan Gerakan Khas and Special Branch in Johor, Malaysia.
 * 17 July 2009, Jemaah Islamiyah blamed for attacks on the Ritz Carlton Jakarta and the J.W. Marriott hotels in Jakarta.
 * 17 September 2009, Noordin Mohammad Top was killed in a raid by Indonesian police in Surakarta, Central Java. Top was a recruiter, bomb maker, and explosions expert for Jemaah Islamiyah. However, later on his colleagues in Jemaah Islamiyah claimed that Noordin had formed his own splinter cell which was even more violent and militant. He was for a while dubbed the "most wanted Islamic militant in Southeast Asia".

2010s

 * 9 March 2010, Dulmatin was killed in a raid by Detachment 88 in Pamulang, South Tangerang
 * 13 December 2010, Indonesian police charged Abu Bakar Bashir, spiritual head of Jemaah Islamiyah, with involvement in plans of terror and military training in Aceh province. The charge against him of inciting others to commit terrorism carries the death penalty.
 * January 2012, the Philippine military announced that it had killed two key leaders of Jemaah Islamiyah, a Malaysian called Zulkifli bin Hir (aka Marwan) and Mohammad Ali (aka Muawiyah). Senior intelligence sources later stated that Hir and Ali survived the air strike. Reports of Bin Hir's death were again retracted in 2014.
 * 14 December 2012, the Philippine police tries to kill a suspected Malaysian terrorist after he was trying to detonate a bomb in Davao City, Philippines, and including one of a wife from Bicol Region after being arrested by the police.
 * 26 February 2014, Sheikh Kahar Mundos, a bomb maker, left a bomb in a motorcycle hidden at the city hall in Cagayan de Oro, Philippines.
 * 27 June 2014, Abdul Basit Usman, a bomb maker who was falsely reported as killed in a U.S. airstrike in Pakistan in 2010, is revealed to be alive and a potential terror threat.
 * 16 September 2014, Jemaah Islamiyah claimed responsibility for the bombing of the Rizal Monument in front of the city hall of General Santos, Philippines, killing one person and injuring 7.
 * 25 January 2015, JI member Zulkifli Abdhir was killed in the Philippines, an operation that also resulted in the death of 44 police officers.
 * 1 July 2019, Indonesian police arrested Para Wijayanto, who was said to have been the leader of Jemaah Islamiyah since 2007.
 * 2 July 2019, after the arrest of leader Para Wijayanto, Densus 88 counterterrorism unit of Indonesia traced palm oil plantations as a source of funding for the group, according to National Police spokesperson Brig. Gen. Dedi Prasetyo.

2020s

 * 23 November 2020, Indonesian Police arrested Upik Lawanga, who has been involved in the 2002 Bali bombings. His role involves constructing bombs to be used in several terror attacks.
 * 10 December 2020, Indonesian Police arrested Zulkarnaen, a high-ranking Jemaah Islamiyah official and leader. He is said to have been the mastermind of several terror attacks, including the 2002 Bali bombings, Christmas Eve 2000 Indonesia bombings, and 2003 JW Marriott bombing.
 * 17 May 2024, a Royal Malaysian Police station at Ulu Tiram, Johor was attacked by a man that was linked with Jemaah Islamiyah, killing two police officers and wounding one. The suspect was shot dead by another police officer during the attack. Police investigations revealed that the suspect, who has no criminal record, made preparations to confront the police – based on items found in his bag which he used as a shield. There were zinc sheets and paper inside. After the attack, the police launched a raid on the suspect's house and arrested his family members that were linked with the group, including his father.

Dissolution
On 30 June 2024, key members of the terror group Jemaah Islamiyah in Indonesia dissolved the organization in a video declaration made at the National Counter Terrorism Agency in Bogor, near Jakarta. Abu Rusdan, a militant cleric and former JI leader arrested in Bekasi in September 2021, said that JI’s senior council and the leaders of the group’s affiliated Islamic boarding schools “have agreed to declare the dissolution of the JI and return to Indonesia’s embrace”. Abu Rusdan made the statement alongside other key figures, including Para Wijayanto, one of the most wanted terrorists in Southeast Asia who was arrested in 2019 for recruiting militants and raising funds for Syria.

title: Jemaah Islamiyah


text:
Polish proverbs

Tens of thousands of Polish proverbs exist; many have origins in the Middle Ages. The oldest known Polish proverb dates to 1407. A number of scholarly studies of Polish proverbs (paremiology) exist; and Polish proverbs have been collected in numerous dictionaries and similar works from the 17th century onward. Studies in Polish paremiology have begun in the 19th century. The largest and most reputable collection of Polish proverbs to date, edited by Julian Krzyżanowski, was published in 1970s.

History
The oldest known Polish proverb, dating to 1407, was written in Latin and Old Polish: "Quando sø lika drø, tunc ea drzi", which translates to "When bast can be torn, then tear it." This is analogous to "Make hay while the sun shines" or "Strike while the iron is hot". The oldest Polish proverb thus reminded peasants to seize the opportunity when the time was right – to harvest bast in the spring, which they would turn into bast shoes, textiles, and cordage in winter.

Some Polish proverbs have been medieval translations of Latin classics. Thus, "Oko pańskie konia tuczy" – "The master's eye fattens the horse" – comes from the Latin "Oculus domini saginat equum"; and the latter Latin proverb was likely translated from a still older Persian one. Other proverbs have taken their origin from other European languages.

Many proverbs have been popularized by Polish literature. For example, the popularity of "Oko pańskie konia tuczy" has been attributed to its inclusion in Adam Mickiewicz's epic poem, Pan Tadeusz.

Themes
As with proverbs of other peoples around the world, Polish proverbs concern many topics; at least 2,000 Polish proverbs relate to weather and climate alone. Many concern classic topics such as fortune and misfortune, religion, family, everyday life, health, love, wealth, and women; others, like the first recorded Polish proverb (referring to bast production), and those about weather, offer practical advice. A theme unique to Polish proverbs is about Poles and Poland; one of the most famous of these states that "Polacy nie gęsi lecz własny język mają" ("Poles are not geese, they have their own tongue"), in a 1562 verse by Mikołaj Rej, and commonly interpreted as stressing the importance of having one's own national language (here, Polish).

Similarly to English proverbs, Polish proverbs have been criticized for being sexist.

Polish paremiology
The first known Polish author interested in proverbs was the poet Biernat of Lublin, who in 1522 published a collection of them titled Żywot Ezopa Fryga, mędrca obyczajnego i z przypowieściami jego (The life of Aesop the Phrygian, a Decent Sage, and with His Parables). The first Polish scholar of paremiology was Salomon Rysiński (Solomone Rysinio), who in 1618 published the first known Polish work dedicated solely to collecting and discussing proverbs (Proverbiorum polonicorum a Salomone Rysino collectorum Centuriae decem et octo). This work, first published in Latin, but subsequently in Polish (Przypowieści polskie, przez Salomona Rysińskiego zebrane, a teraz nowo przydane i na wielu miejscach poprawione, 1620 ), collected over 1,800 proverbs which, according to the author, were "of Polish origin". In 1632, Grzegorz Knapski, a Polish Jesuit, published an even larger collection (in volume three of his Thesaurus Polono-Latino-Graecus), with over 6,000 collected proverbs. In 1658 Polish writer Andrzej Maksymilian Fredro published another collection of proverbs, Przysłowia mów potocznych albo przestrogi obyczajowe, radne, wojenne, which was said to have been widely popular in contemporary Poland.

The 19th century saw the first work dedicated more to analyzing the proverbs and their history than solely collecting them, the Przysłowia narodowe, z wyjaśnieniem źródła, początku oraz sposobu ich użycia, okazujące charakter, zwyczaje i obyczaje, przesądy, starożytności i wspomnienia ojczyste (1830) of Kazimierz Władysław Wóycicki. Other early works on Polish paremiology were published in the 19th century by Oskar Kolberg and Samuel Adalberg, the latter publishing a collection of over 30,000 Polish proverbs (Księga przysłów, przypowieści i wyrażeń przysłowiowych polskich - The Book of Polish Proverbs - 1889–1894). Adalberg's work was praised as "the first modern work on this topic in Polish" and "the most extensive collection ever made in this field". The early 20th century saw further scholarly analysis of Polish proverbs by scholars such as Aleksander Brückner and Jan Stanisław Bystroń, the latter known as "the father of modern Polish paremiology", and the author of the monograph simply titled Przysłowia polskie (Polish proverbs, 1933). After World War II, significant contributions to the field of Polish paremiology were carried out by Julian Krzyżanowski. He was the editor of the largest and most reputable collection of Polish proverbs to date, Nowa księga przysłów i wyrażeń przysłowiowych polskich (New Book of Polish Proverbs and Proverbial Expressions, also known as Nowa Księga przysłów polskich, A New Book of Polish Proverbs, published in several volumes in the years 1969–1978), dubbed the "bible of Polish proverbs". Despite the proliferation of similar works in later years, in 2012 his work was still described as "the most comprehensive" of its type in Poland. Other notable modern Polish paremiologists include Tomasz Jurasz, Dobrosława Świerczyńska, Katarzyna Kłosińska, Jerzy Bralczyk and Władysław Kopaliński.

In 2009–2018 alone, 16 collections of proverbs aimed at young readers were published in Poland; many addressed to a mass audience are of varying quality.

List of Polish proverbs

 * Heaven for the nobility, purgatory for townspeople, hell for peasants, paradise for Jews
 * Pole and Hungarian brothers be

title: Polish proverbs


text:
Outer product

In linear algebra, the outer product of two coordinate vectors is the matrix whose entries are all products of an element in the first vector with an element in the second vector. If the two coordinate vectors have dimensions n and m, then their outer product is an n × m matrix. More generally, given two tensors (multidimensional arrays of numbers), their outer product is a tensor. The outer product of tensors is also referred to as their tensor product, and can be used to define the tensor algebra.

The outer product contrasts with:
 * The dot product (a special case of "inner product"), which takes a pair of coordinate vectors as input and produces a scalar
 * The Kronecker product, which takes a pair of matrices as input and produces a block matrix
 * Standard matrix multiplication

Definition
Given two vectors of size $$m \times 1$$ and $$n \times 1$$ respectively
 * $$\mathbf{u} = \begin{bmatrix} u_1 \\ u_2 \\ \vdots \\ u_m \end{bmatrix},

\quad \mathbf{v} = \begin{bmatrix} v_1 \\ v_2 \\ \vdots \\ v_n \end{bmatrix}$$ their outer product, denoted $$\mathbf{u} \otimes \mathbf{v},$$ is defined as the $$m \times n$$ matrix $$\mathbf{A}$$ obtained by multiplying each element of $$\mathbf{u}$$ by each element of $\mathbf{v}$:

\mathbf{u} \otimes \mathbf{v} = \mathbf{A} = \begin{bmatrix} u_1v_1 & u_1v_2 & \dots & u_1v_n \\ u_2v_1 & u_2v_2 & \dots & u_2v_n \\ \vdots & \vdots & \ddots & \vdots \\ u_mv_1 & u_mv_2 & \dots & u_mv_n \end{bmatrix} $$

Or, in index notation:
 * $$(\mathbf{u} \otimes \mathbf{v})_{ij} = u_i v_j$$

Denoting the dot product by $$\,\cdot,\,$$ if given an $$n \times 1$$ vector $$\mathbf{w},$$ then $$(\mathbf{u} \otimes \mathbf{v}) \mathbf{w} = (\mathbf{v} \cdot \mathbf{w}) \mathbf{u}.$$ If given a $$1 \times m$$ vector $$\mathbf{x},$$ then $$\mathbf{x} (\mathbf{u} \otimes \mathbf{v}) = (\mathbf{x} \cdot \mathbf{u}) \mathbf{v}^{\operatorname{T}}.$$

If $$\mathbf{u}$$ and $$\mathbf{v}$$ are vectors of the same dimension bigger than 1, then $$\det (\mathbf{u} \otimes\mathbf{v}) = 0$$.

The outer product $$\mathbf{u} \otimes \mathbf{v}$$ is equivalent to a matrix multiplication $$\mathbf{u} \mathbf{v}^{\operatorname{T}},$$ provided that $$\mathbf{u}$$ is represented as a $$m \times 1$$ column vector and $$\mathbf{v}$$ as a $$n \times 1$$ column vector (which makes $$\mathbf{v}^{\operatorname{T}}$$ a row vector). For instance, if $$m = 4$$ and $$n = 3,$$ then

\mathbf{u} \otimes \mathbf{v} = \mathbf{u}\mathbf{v}^\textsf{T} = \begin{bmatrix}u_1 \\ u_2 \\ u_3 \\ u_4\end{bmatrix} \begin{bmatrix}v_1 & v_2 & v_3\end{bmatrix} = \begin{bmatrix} u_1 v_1 & u_1 v_2 & u_1 v_3 \\ u_2 v_1 & u_2 v_2 & u_2 v_3 \\ u_3 v_1 & u_3 v_2 & u_3 v_3 \\ u_4 v_1 & u_4 v_2 & u_4 v_3 \end{bmatrix}. $$

For complex vectors, it is often useful to take the conjugate transpose of $$\mathbf{v},$$ denoted $$\mathbf{v}^\dagger$$ or $$\left(\mathbf{v}^\textsf{T}\right)^*$$:
 * $$\mathbf{u} \otimes \mathbf{v} = \mathbf{u} \mathbf{v}^\dagger = \mathbf{u} \left(\mathbf{v}^\textsf{T}\right)^*.$$

Contrast with Euclidean inner product
If $$m = n,$$ then one can take the matrix product the other way, yielding a scalar (or $$1 \times 1$$ matrix):
 * $$\left\langle\mathbf{u}, \mathbf{v}\right\rangle = \mathbf{u}^\textsf{T} \mathbf{v}$$

which is the standard inner product for Euclidean vector spaces, better known as the dot product. The dot product is the trace of the outer product. Unlike the dot product, the outer product is not commutative.

Multiplication of a vector $$\mathbf{w}$$ by the matrix $$\mathbf{u} \otimes \mathbf{v}$$ can be written in terms of the inner product, using the relation $$\left(\mathbf{u} \otimes \mathbf{v}\right)\mathbf{w} = \mathbf{u}\left\langle\mathbf{v}, \mathbf{w}\right\rangle$$.

The outer product of tensors
Given two tensors $$\mathbf{u}, \mathbf{v}$$ with dimensions $$(k_1, k_2, \dots, k_m)$$ and $$(l_1, l_2, \dots, l_n)$$, their outer product $$\mathbf{u} \otimes \mathbf{v}$$ is a tensor with dimensions $$(k_1, k_2, \dots, k_m, l_1, l_2, \dots, l_n)$$ and entries
 * $$(\mathbf{u} \otimes \mathbf{v})_{i_1, i_2, \dots i_m, j_1, j_2, \dots, j_n} = u_{i_1, i_2, \dots, i_m} v_{j_1, j_2, \dots, j_n}$$

For example, if $$\mathbf{A}$$ is of order 3 with dimensions $$(3, 5, 7)$$ and $$\mathbf{B}$$ is of order 2 with dimensions $$(10, 100),$$ then their outer product $$\mathbf{C}$$ is of order 5 with dimensions $$(3, 5, 7, 10, 100).$$ If $$\mathbf{A}$$ has a component $A_{[2, 2, 4]} = 11$ and $$\mathbf{B}$$ has a component $B_{[8, 88]} = 13$, then the component of $$\mathbf{C}$$ formed by the outer product is $C_{[2, 2, 4, 8, 88]} = 143$.

Connection with the Kronecker product
The outer product and Kronecker product are closely related; in fact the same symbol is commonly used to denote both operations.

If $$\mathbf{u} = \begin{bmatrix}1 & 2 & 3\end{bmatrix}^\textsf{T}$$ and $$\mathbf{v} = \begin{bmatrix}4 & 5\end{bmatrix}^\textsf{T}$$, we have:
 * $$\begin{align}

\mathbf{u} \otimes_\text{Kron} \mathbf{v} &= \begin{bmatrix} 4 \\ 5 \\ 8 \\ 10 \\ 12 \\ 15\end{bmatrix}, & \mathbf{u} \otimes_\text{outer} \mathbf{v} &= \begin{bmatrix} 4 & 5 \\ 8 & 10 \\ 12 & 15\end{bmatrix} \end{align}$$

In the case of column vectors, the Kronecker product can be viewed as a form of vectorization (or flattening) of the outer product. In particular, for two column vectors $$\mathbf{u}$$ and $$\mathbf{v}$$, we can write:
 * $$\mathbf{u} \otimes_{\text{Kron}} \mathbf{v} = \operatorname{vec}(\mathbf{v} \otimes_\text{outer} \mathbf{u})$$

(The order of the vectors is reversed on the right side of the equation.)

Another similar identity that further highlights the similarity between the operations is
 * $$\mathbf{u} \otimes_{\text{Kron}} \mathbf{v}^\textsf{T} = \mathbf u \mathbf{v}^\textsf{T} = \mathbf{u} \otimes_{\text{outer}} \mathbf{v}$$

where the order of vectors needs not be flipped. The middle expression uses matrix multiplication, where the vectors are considered as column/row matrices.

Connection with the matrix product
Given a pair of matrices $$\mathbf{A}$$ of size $$m\times p$$ and $$\mathbf{B}$$ of size $$p\times n$$, consider the matrix product $$\mathbf{C} = \mathbf{A}\,\mathbf{B}$$ defined as usual as a matrix of size $$m\times n$$.

Now let $$\mathbf a^\text{col}_k$$ be the $$k$$-th column vector of $$\mathbf A$$ and let $$\mathbf b^\text{row}_k$$ be the $$k$$-th row vector of $$\mathbf B$$. Then $$\mathbf{C}$$ can be expressed as a sum of column-by-row outer products:
 * $$\mathbf{C} = \mathbf{A}\, \mathbf{B} =

\left(     \sum_{k=1}^p {A}_{ik}\, {B}_{kj} \right)_{ \begin{matrix} 1\le i \le m \\[-20pt] 1 \le j\le n \end{matrix} } = \begin{bmatrix} & & \\ \mathbf a^\text{col}_{1} & \cdots & \mathbf a^\text{col}_{p} \\ & & \end{bmatrix} \begin{bmatrix} & \mathbf b^\text{row}_{1} & \\ & \vdots & \\ & \mathbf b^\text{row}_{p} & \end{bmatrix} = \sum_{k=1}^p \mathbf a^\text{col}_k \otimes \mathbf b^\text{row}_k$$ This expression has duality with the more common one as a matrix built with row-by-column inner product entries (or dot product): $$C_{ij} = \langle{\mathbf a^\text{row}_i,\,\mathbf b_j^\text{col}}\rangle$$

This relation is relevant in the application of the Singular Value Decomposition (SVD) (and Spectral Decomposition as a special case). In particular, the decomposition can be interpreted as the sum of outer products of each left ($$\mathbf{u}_k$$) and right ($$\mathbf{v}_k$$) singular vectors, scaled by the corresponding nonzero singular value $$\sigma_k$$:
 * $$\mathbf{A} = \mathbf{U \Sigma V^T} = \sum_{k=1}^{\operatorname{rank}(A)}(\mathbf{u}_k \otimes \mathbf{v}_k) \, \sigma_k$$

This result implies that $$\mathbf{A}$$ can be expressed as a sum of rank-1 matrices with spectral norm $$\sigma_k$$ in decreasing order. This explains the fact why, in general, the last terms contribute less, which motivates the use of the truncated SVD as an approximation. The first term is the least squares fit of a matrix to an outer product of vectors.

Properties
The outer product of vectors satisfies the following properties:
 * $$\begin{align}

(\mathbf{u} \otimes \mathbf{v})^\textsf{T} &= (\mathbf{v} \otimes \mathbf{u}) \\ (\mathbf{v} + \mathbf{w}) \otimes \mathbf{u} &= \mathbf{v} \otimes \mathbf{u} + \mathbf{w} \otimes \mathbf{u} \\ \mathbf{u} \otimes (\mathbf{v} + \mathbf{w}) &= \mathbf{u} \otimes \mathbf{v} + \mathbf{u} \otimes \mathbf{w} \\ c (\mathbf{v} \otimes \mathbf{u}) &= (c\mathbf{v}) \otimes \mathbf{u} = \mathbf{v} \otimes (c\mathbf{u}) \end{align}$$

The outer product of tensors satisfies the additional associativity property:

(\mathbf{u} \otimes \mathbf{v}) \otimes \mathbf{w} = \mathbf{u} \otimes (\mathbf{v} \otimes \mathbf{w}) $$

Rank of an outer product
If u and v are both nonzero, then the outer product matrix uvT always has matrix rank 1. Indeed, the columns of the outer product are all proportional to the first column. Thus they are all linearly dependent on that one column, hence the matrix is of rank one.

("Matrix rank" should not be confused with "tensor order", or "tensor degree", which is sometimes referred to as "rank".)

Definition (abstract)
Let $V$ and $W$ be two vector spaces. The outer product of $$\mathbf v \in V$$ and $$\mathbf w \in W$$ is the element $$\mathbf v \otimes \mathbf w \in V \otimes W$$.

If $V$ is an inner product space, then it is possible to define the outer product as a linear map $V → W$. In this case, the linear map $$\mathbf x \mapsto \langle \mathbf v, \mathbf x\rangle$$ is an element of the dual space of $V$, as this maps linearly a vector into its underlying field, of which $$\langle \mathbf v, \mathbf x\rangle$$ is an element. The outer product $V → W$ is then given by
 * $$(\mathbf w \otimes \mathbf v) (\mathbf x) = \left\langle \mathbf v, \mathbf x \right\rangle \mathbf w.$$

This shows why a conjugate transpose of $v$ is commonly taken in the complex case.

In programming languages
In some programming languages, given a two-argument function  (or a binary operator), the outer product, , of two one-dimensional arrays,   and  , is a two-dimensional array   such that. This is syntactically represented in various ways: in APL, as the infix binary operator ; in J, as the postfix adverb  ; in R, as the function   or the special  ; in Mathematica, as. In MATLAB, the function  is used for this product. These often generalize to multi-dimensional arguments, and more than two arguments.

In the Python library NumPy, the outer product can be computed with function. In contrast,  results in a flat array. The outer product of multidimensional arrays can be computed using.

Applications
As the outer product is closely related to the Kronecker product, some of the applications of the Kronecker product use outer products. These applications are found in quantum theory, signal processing, and image compression.

Spinors
Suppose $s, t, w, z ∈ C$ so that $(s, t)$ and $(w, z)$ are in $C^{2}$. Then the outer product of these complex 2-vectors is an element of $M(2, C)$, the 2 × 2 complex matrices:
 * $$\begin{pmatrix} sw & tw \\ sz & tz \end{pmatrix}.$$

The determinant of this matrix is $swtz − sztw = 0$ because of the commutative property of $C$.

In the theory of spinors in three dimensions, these matrices are associated with isotropic vectors due to this null property. Élie Cartan described this construction in 1937, but it was introduced by Wolfgang Pauli in 1927 so that $M(2,C)$ has come to be called Pauli algebra.

Concepts
The block form of outer products is useful in classification. Concept analysis is a study that depends on certain outer products:

When a vector has only zeros and ones as entries, it is called a logical vector, a special case of a logical matrix. The logical operation and takes the place of multiplication. The outer product of two logical vectors $(u_{i})$ and $(v_{j})$ is given by the logical matrix $$\left(a_{ij}\right) = \left(u_i \land v_j\right)$$. This type of matrix is used in the study of binary relations, and is called a rectangular relation or a cross-vector.

Products

 * Cartesian product
 * Cross product
 * Exterior product
 * Hadamard product (matrices)

Duality

 * Bra–ket notation for outer product
 * Complex conjugate
 * Conjugate transpose
 * Transpose

title: Outer product


text:
Talk:Ritual

hand-shaking
The introduction says "common actions like hand-shaking". With the novel coronavirus everywhere, I don't think hand-shaking is common anymore.

Mdnahas (talk) 23:17, 22 June 2020 (UTC)

Jewish?
It seems odd to me that given the prominence of various rituals in the Hebrew Bible's presentation of Israel, none of these are mentioned here (Yom Kippur, Sukkoth, etc.), especially when Ramadan is mentioned. Spikeefix (talk) 20:21, 10 April 2021 (UTC)

Proposal to merge Water rite into Ritual#Genres (Implemented)
Water rite is an unreferenced stub and has been for over a decade. I suggest merging it into Ritual where it would benefit from needed attention and added context.Scyrme (talk) 01:18, 10 June 2021 (UTC)
 * Since no objections were raised I have implemented this merger. Scyrme (talk) 20:52, 17 June 2021 (UTC)

Proposal to merge Rite into Ritual (implemented)
Neither Rite nor Ritual appear to meaningfully distinguish rites from rituals, and the two words are often used interchangeably. For example, Ritual uses the term rite to describe numerous genres of ritual in Ritual; similarly, the page Rite is categorised under "Ritual" and "Religious ritual" and uses the words "rite" and "ritual" interchangeably in the text of Rite. Rite consists of stubby sections which could be integrated into Ritual while the lead of Rite could be added to the introduction to Ritual. Merging would eliminate the ambiguity and provide case examples for the material already present in Ritual. Scyrme (talk) 01:19, 10 June 2021 (UTC)
 * I'd be more inclined to narrow "rite" to something like Christian liturgical rites & cover the different varieties, by church and time, or merge there, since it seems to exist. But actually they aren't well covered at the destination (it's a redirect). I can't see much of the material now there fitting into the general anthropological approach here. Johnbod (talk) 03:39, 10 June 2021 (UTC)
 * I'm not convinced narrowing "rite" to Christian liturgical rites in particular is a good idea: (1) the term "rite" is not used so narrowly either in the English language or on Wikipedia - narrowing it would be prescriptive rather than descriptive; (2) it would mean abandoning the comparative approach that Rite seems to be aiming for (but has yet to complete); and (3) Christian liturgy already covers the varieties of Christian liturgical rites extensively listing and linking them and describing their commonalities.
 * The material from Rite could add a comparative "emic" perspective to Ritual which is mentioned in the article but not yet explored. Such an "emic" perspective would still fall within the scope of an anthropological approach as I understand it. It wouldn't be unprecedented; the 'Anthropology of Religion' sidebar links to many such case examples. A "main article" link to Christian liturgy prefacing the relevant section could provide anyone who wants extensive information on Christian rites of the sort you've suggested. Scyrme (talk) 19:21, 10 June 2021 (UTC)
 * Are we now in agreement regarding merging or do you still maintain your earlier position? Scyrme (talk) 16:43, 7 July 2021 (UTC)

 * The entry on rite seems to focus on religion, while the one on rituals clearly covers a broader array of domains, like politics. Seems like the two are different or rites is the religious subset of rituals. Kaplanovitchskyite (talk) 17:53, 14 July 2021 (UTC)

 * Both articles refer to rituals/rites (both articles uses both terms, as I noted earlier) across several domains. Rite explicitly refers to several varieties of non-religious rites in its lead section, notably rites of passage, and one of its three body sections is on Masonic rites, which aren't necessarily religious in character, so the idea that Rite only concerns the religious subset of rituals doesn't hold up. Furthermore, narrowing "rite" to religious rituals only would be prescriptive rather than descriptive; neither of these articles use the term that way and the English language doesn't either (eg. "rites of passage", a common phrase that doesn't necessarily imply a religious ritual). However, I do recognise that most of material currently included in Rites is about religious rituals, but that's also true of Ritual where the majority of its material still refers to religious practices and explanations for their significance (though other forms of ritual are also discussed). Scyrme (talk) 21:01, 28 July 2021 (UTC)
 * I've given plenty of time for you to reply and have notified you of my responses. Unless you or someone else explicitly says otherwise, under the assumption that you do not object to my responses to your comments and that there is no opposition to this merger. Scyrme (talk) 18:09, 25 August 2021 (UTC)

 * In my opinion, for clarity, it may be useful to keep the two entries separate, although I suspect there are ways to organize one entry so that the reader can keep in mind the distinctions being made between religiously focused Rites versus Rituals. I don't get your remark on prescriptive vs. descriptive, since one has to always make a choice and draw boundaries on what is the main reference domain of a term. I think the Rites entry clearly focuses almost entirely on religious rites. Kaplanovitchskyite (talk) 18:21, 30 August 2021 (UTC)

 * Entries are not supposed prescribe how things ought to be, but only describe them. You may think "rite" ought to be narrowly defined as "religious ritual" and "ritual" be defined more broadly, but that's not how the terms are actually used (neither on Wikipedia nor in the English language generally). You're not describing a distinction that already exists, but are instead prescribing a distinction that you think ought to be made. Reorganising the material as you suggest would mean enforcing a distinction that did not exist prior to your inventing it. The matter would be different if cited sources made this distinction, because then the articles would be describing a distinction made in referenced material, rather than imposing a distinction onto sourced material. But that is not the case here.
 * Regarding clarity for readers, that can easily be maintained with adjectives like "religious", "Christian", etc as needed; there's no need to impose an artificial distinction between "ritual" and "rite".
 * As for one article being more focused on religion than the other, I've already covered that; both articles are demonstrably mostly about religion and neither article uses "rite" to refer only to "religious ritual". You're taking us in circles. I don't really know what else to say. Scyrme (talk) 19:15, 30 August 2021 (UTC)

 * Although we've not interacted much before, do you mind if I ask your opinions regarding my proposed merge? You were responsive in a different merge discussion, and I'd appreciate some opinions from more active editors. Scyrme (talk) 13:12, 11 September 2021 (UTC)

 * Aren't rites entailed in a ritual? Since Wikipedia is not a dictionary, but an encyclopdia and the difference between both is more terminological, I think they can be merged.--VenusFeuerFalle (talk) 13:59, 11 September 2021 (UTC)
 * Yeah I would support a merge. Cas Liber (talk · contribs) 14:30, 11 September 2021 (UTC)
 * Thanks for the swift replies! Scyrme (talk) 23:16, 12 September 2021 (UTC)

 * I've now implemented this merge since the objections weren't sustained, no new objections were raised, and there was a majority in favour. -- Scyrme (talk) 15:07, 2 March 2022 (UTC)

Propose merging Ceremony with Ritual
These topics WP:OVERLAP, are WP:REDUNDANT, and Wikipedia_is_not_a_dictionary. These two articles are extremely closely related if not the same topic. Both articles outline similarities and do not substantially describe differences. The article on Ceremony tends to focus more on civil/secular activities while actively drawing parallels to religious versions of the same actions. Both articles share similar structural sections, though the versions in the Ritual article are generally much more developed. Darker Dreams (talk) 12:06, 28 June 2023 (UTC)
 * Oppose The terms are not interchangeable. Neither article is wonderful, but they are different subjects, and a merger would bring no benefits. Johnbod (talk) 14:29, 28 June 2023 (UTC)
 * Can you articulate the difference you see in developed Ritual and Ceremony articles? These words are dictionary synonyms. Both articles define their subjects via the other and neither makes any attempt to differentiate the subjects. The articles have parallel content, with the Ceremony article generally being an underdeveloped mirror or focusing on the secular versus the religious focus of the Ritual article. The strongest example of that parallelism is the Ceremony versus Ritual. I'm not saying that these can't be different articles; but there is no evidence of it in the current text or citations and I'm not sure how that'd be done. (The current religious versus secular isn't a valid delineation - you can have religious ceremonies and secular rituals.) Darker Dreams (talk) 14:43, 28 June 2023 (UTC)
 * "These words are dictionary synonyms" - says who? The point below is a good one; a ritual would normally follow a prescribed pattern. Generally ceremony is the wider term - I suppose all rituals are ceremonies, except in the loose usage as below, but not all ceremonies are rituals. Secular rituals are surely pretty few - one wouldn't call an American presidential inauguration a "ritual". Johnbod (talk) 03:44, 29 June 2023 (UTC)
 * "These words are dictionary synonyms" - says who? I mean, are you joking here? Nevermind the opening line of the ritual article, every dictionary I've checked defines them in terms of one another or lists them as synonyms... I'll address the other below. You still didn't answer what you feel the difference between the articles should be. Darker Dreams (talk) 04:31, 29 June 2023 (UTC)
 * No, I wasn't joking. Do any of them say eg "Ceremony: see Ritual"? That's a synonym. The very long OED "Ceremony" entry doesn't mention "ritual" at all, though there are a couple of "rite"s worked in. Johnbod (talk) 14:11, 29 June 2023 (UTC)
 * Ritual, definition 1; "a series of actions that are always performed in the same way, especially as part of a religious ceremony" (among others) Ceremony word origin; "late Middle English: from Old French ceremonie or Latin caerimonia ‘religious worship’, (plural) ‘ritual observances’."
 * "Ceremony: see Ritual" is not how synonyms are generally marked; several of the examples I provided include lists of synonyms... where the other word consistently appears. Darker Dreams (talk) 15:15, 29 June 2023 (UTC)
 * I'm not used to this sort of looseness. The first one you link does indeed give "synonyms" for "ceremony" - all of these: ceremonial, form, formality, observance, rite, ritual, solemnity. This isn't a convincing argument here. In the definition you quote "especially as part of a religious ceremony" it is clear the ritual is only a part of the ceremony - ie they are not the same thing.  Johnbod (talk) 04:02, 30 June 2023 (UTC)
 * I'm not sure what sort of linguistic tightness/looseness you're used to but; wp:dictionary. Darker Dreams (talk) 04:15, 30 June 2023 (UTC)
 * Huh? Johnbod (talk) 04:35, 30 June 2023 (UTC)

 * Oppose: I have always understood ritual as being a practice that is repeated. "His daily ritual is to have a coffee at the Coffee lovers lounge". Ritual can refer to religious practices that are repeated with the same words and symbols. A ceremony implies to me that the content can vary e.g. a different eulogy and quotations in a funeral ceremonyGladiator-Citizen (talk) 01:58, 29 June 2023 (UTC)
 * I can see how you could come to that understanding. However:
 * Repeated ceremonies - Japanese tea ceremony, Awards ceremony, Attari–Wagah border ceremony, Pre-game ceremony, Green Corn Ceremony. Many types of Liturgy are built around changable pieces that make up a consistent form. What they produce is commonly called a service, but you might refer to them as ritual. You woulf almost never describe them as a ceremony.
 * One time rituals - Initiation ritual (mafia), Buddhist initiation ritual, Life cycle ritualCategory:Rituals_attending_construction. Darker Dreams (talk) 05:00, 29 June 2023 (UTC)
 * How are the first two "one-time"? They would seem as consistent as a Catholic Baptism or Mass. I'd suggest the last two are misnamed - better as ceremonies. Nobody said ceremonies can't be repeated. Johnbod (talk) 14:11, 29 June 2023 (UTC)

Main image for ritual changed
In July of 2022 user @Jordi changed the main image from a Tridentine mass to a more contemporary one. It was for two stated reasons that this was done. 1) because it is not "one of the most widely performed rituals in the world" and 2)It "seems that this piece wants to promote a traditionalist, anti-papal mindset". I would like to have this change removed and to go back to the former image, because it neither promotes any ideologies nor is outdated. Tridentine masses are still widely celebrated and are in perfect accordance with the church, they neither undermine the pope nor are they no longer relevant. I believe the former image fits the subject of the page more than the new one because it is a longer standing ritual with a longer standing tradition behind it. Throughout history the Tridentine mass has been offered far more than it's ordinary form which is a modern invention. To date the catholic mass is one of the most widely preformed rituals in the world, the extraordinary form of which has been the more celebrated. The article itself states that "Rituals are characterized, but not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance." which fits the Tridentine right far better. For these reasons I reverted the change, my revision was reverted the reason given being "Stop traditionalsm, this ritual is now forbidden and only of historical interest, an image of the ritual actually performed in our days is far better". This seems to go against the whole articles main premise, being rituals founded in traditionalism. In addition to that, the information that the ritual is now forbidden is factually inaccurate. And from a less important aesthetic point of view the new image is just not as good. I'd like to hear your input on this @Jordi. BCPI (talk) 03:23, 9 October 2023 (UTC)
 * No way. Tridentine mass is not at all "widely celebrated" in the Catholic Church, it is strictly forbidden (there was a letter named Traditionis custodes for that) and, according to the Pope, now there is only one valid mass ritual, and this is the one celebrated all over in the Catholic church with its billions of members which is shown in the main image actually in use. The "extraordinary form" does not longer exist and was never "widely performed" simce 1969 (the traditionalist groups which perform the old rite are and have ever been loud but very small). In these days we are in the beginning of a world wide Synod which was even in advance heavily critizised by right wingers and traditionalist, so it is not at all the moment to make propaganda for them and promote things against our Pope. And from an aesthetic point of view the new image is much better than the Tridentine one. The image is brighter and sharper with much greater detail and realistic colours.--Jordi (talk) 07:02, 9 October 2023 (UTC)
 * It is not forbidden, If you Read Traditionis custodes the only thing it really did was given the local diocesan bishop the authority of whether to allow it in his jurisdiction. While some "banned" it, many if most didn't and it is still widely practiced by many diocesan priests. The extraordinary form very much still exists in many places. I feel like you're making it a very political issue, it's not about "right wingers" or "traditionalist" people. It's just that the former image expressed ritualism better. And saying that the new image has more realistic colors just isn't true because white vestments are used far more often than red ones. It's in no way an attack on his holiness, it is just a more ritualistic form of the mass and fits the subject of the article better. See it less as propaganda and more as what it is, the historically most offered ritual even to this day. It will be at least two or three hundred years before the ordinary form catches up to the number of masses said and becomes more relevant. As it stands it's something that has only been said for the last 53 years. Given that rituals are founded in long standing tradition it makes more sense to represent the page with a history ten times as long. BCPI (talk) 21:32, 9 October 2023 (UTC)
 * I'm concerned you're both focused on the wrong things. The point of the image is to provide a worldwide audience an image of "ritual," not comment on a particular point in Catholic liturgy. It could easily be a non-Christian religious ritual or a non-religious ritual. - Darker Dreams (talk) 06:31, 10 October 2023 (UTC)
 * Of course you are completely right, but now we have a Catholic mass there which is correctely spoken "one of the most widely performed rituals in the world." I changed the image in summer 2022 and there will be no way back. The one before showed an only marginally used traditionalist rite and stated wrongly that this rite was "widely performed", which is an untrue information in comparison with the real Catholic mass performed all over the world in the current rite. The other point is that there is already another image in the article which shoes a Tridentine mass, so there would be two if Banana-cream succeeds.
 * The other thing is that he is completely wrong in his factual statements. Traditionis custodes has brought to an end the bishop's authority in this issue and they are no longer allowed to have priests celebrating the old form of the mass but have to ask the Pope in every single case. And diocesan priests are not at all allowed to practise this rite without special reasons and a permission from Rome. I know that in the U.S. there are some bishops who ignore the new rules, and there is a right wing movement called "Tradcath" which consists basically of young Catholics who support Trump, but this is a small bubble, even more compared to the Catholic world as a whole where virtually nobody perfoms Tridentine masses any more.--Jordi (talk) 07:06, 10 October 2023 (UTC)
 * As there is another image that already shows a Catholic Mass, perhaps the suggestion of a different type of ritual is better. Or, given that the page already has multiple images, we could remove the image and allow the Anthropology of Religion sidebar move up. As for the "one of the most widely performed" statement, it's unsourced and can be removed. - Darker Dreams (talk) 07:56, 10 October 2023 (UTC)
 * I said that there is another image that already shows a Tridentine Mass, not a Catholic Mass in general. There is no problem from my point of view to show another rite which is not a Catholic mass in the main image. But in this case you would have to replace the image of the Tridentine Mass by one which shows a modern mass, because otherwise the propagandistic bias in favour of right-wing-Catholics would remain. The statement that Catholic mass is "one of the most widely performed" rituals is unquestionably true and therefore trivial and does not need a special proof I think. If they can provide one, would be fine, if not no problem.--Jordi (talk) 08:11, 10 October 2023 (UTC)

 * I was somewhat curious regarding the statement and found out that Catholic bloggers and priests say that there is an estimated number of at least 350,000 Catholic Masses celebrated every day worldwide. The problem is that this is an unsourced statement disseminated in blogs and Parish newspapers. But there are also scholarly works which have it, so does Franklin T. Harkins Thomas Aquinas: The Basics, Routledge 2021, p. 166, though in an only casual mention (and without a source). As a result, I would not consider the book a reliable source for the number 350,000 itself, but yes I think it proofs that Mass is "one of the most widely performed rituals" worldwide. So that statement is fine.--Jordi (talk) 09:00, 10 October 2023 (UTC)
 * Traditionis custodes article two states "It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical life of the particular Church entrusted to him, to regulate the liturgical celebrations of his diocese. Therefore, it is his exclusive competence to authorize the use of the 1962 Roman Missal in his diocese, according to the guidelines of the Apostolic See." Article 4 places an additional restriction on priests ordained after the montu proprio, which does require consultation with the apostolic see, but for the over whelming majority of priests ordained prior to it permission from their bishop is sufficient to continue offering the 1962 missal, and many bishops willing grant this permission. So I'm not factually incorrect in saying that many diocesan priests licitly offer this form of the mass. Then, outside of diocesan masses, there are many societies of apostolic ways of life such as the F.S.S.P and the Institute of Christ the King that offer the '62 missal under the popes permission and blessing worldwide.
 * You keep making the image a political issue, there is not a set connection between any political groups and a certain form of the mass. It's not about bias or propaganda. The other image of the old mass expresses the fact that the use of Latin is an example of a restricted code so a modern image of the mass wouldn't suit that example as well. The current image doesn't really have to be changed if you have your heart so set against the original. I only wanted to propose the return to the original image because I thought it was a better expression of a rigid set of rights with a long standing tradition. It's newer equivalent has a lot more leeway in terms of individuality so as a ritual it's not as uniform between celebrations. I think most images of a catholic mass would fit the page as being widely celebrated rituals, and that being true the original image expressed the ritualistic nature of the mass the best. But if the old mass upsets you we don't have to revert the change, the new image is fine I just think the old one is a prettier expression of the faith. BCPI (talk) 13:36, 10 October 2023 (UTC)
 * There is nothing "original" in old-style masses (it is not "the Mass of all times", that's a Trumpistic lie from right-wing Catholics). It is nostalgia at best, but that only applies to older people who lived through the pre-council period. For younger people, especially in United States, it is a political statement against modernization of the Church. Already Paul VI saw adherence to the old form of the mass which he forbade as a “symbol of the condemnation of the council”. Pope Francis has noted that the generosity of Popes John Paul II and Benedict XVI was "exploited" to increase divisions, increase differences and promote disagreements that hurt the Church, blocking her path and exposing her to the danger of division. So there is nothing positive in promoting this ritual.--Jordi (talk) 10:43, 12 October 2023 (UTC)

 * I've pre-empted this endless and pointless discussion by putting an image of the world's oldest continually-practiced type of ritual at the top. Both varieties of Mass are lower down. Let's have no more of this. Johnbod (talk) 16:13, 10 October 2023 (UTC)
 * That's fine, thank you.--Jordi (talk) 10:43, 12 October 2023 (UTC)

title: Talk:Ritual


text:
Catriona Le May Doan

Catriona Ann Le May Doan, (born December 23, 1970) is a retired Canadian speed skater and a double Olympic champion in the 500 m. She served as the chef de mission for Team Canada at the 2022 Winter Olympics in Beijing.

Speed skating
Born in Saskatoon, Saskatchewan, of Scottish ancestry, Le May Doan won the Olympic 500 m title at the 1998 Winter Olympics in Nagano, Japan, She repeated the feat at the 2002 Winter Olympics in Salt Lake City, Utah, giving rise to the title "the fastest woman on ice". At the Nagano Olympics, she also won a bronze in the 1,000 m. She was World Sprint Champion 1998 and 2002 and World Champion 500 m 1998, 1999, and 2001, and won a 500 m bronze in 2000. She also won the 500 m World Cup 4 times (in 1998, 1999, 2001, and 2003) and the 1,000 m World Cup once (in 1998). She was Canada's flag bearer at the Winter Olympics twice, for the 1998 Nagano Olympics closing ceremony and the opening ceremony of the 2002 Salt Lake City Olympics.

On November 22, 1997, Le May Doan became the first woman to break the 38-second barrier for the 500 m, skating 37.90 s in Calgary, Alberta. Before the year was over, she had tied the record once and broken it twice, ending on 37.55 s. Within the next four years, she broke this record four more times, up to 37.22 s in Calgary, in December 2001. Between 7 January 2001 and 24 February 2001, Le May Doan was the only woman under the 38-second barrier, achieving it 14 times, including the eight times that she lowered the overall record.

 * 1. Catriona Le May-Doan CAN 37,40 1 Calgary 06-01-2001
 * 2. Catriona Le May-Doan CAN 37,55 1 Calgary 28-12-1997
 * 3. Catriona Le May-Doan CAN 37,57 1 Calgary 07-01-2001
 * 4. Catriona Le May-Doan CAN 37,71 1 Calgary 27-03-1998
 * 5. Catriona Le May-Doan CAN 37,71 1 Calgary 27-12-1997
 * 6. Catriona Le May-Doan CAN 37,86 1 Calgary 21-02-1999
 * 7. Catriona Le May-Doan CAN 37,88 1 Calgary 27-03-1998
 * 8. Catriona Le May-Doan CAN 37,89 1 Calgary 20-02-1999
 * 9. Catriona Le May-Doan CAN 37,90 1 Calgary 22-11-1997
 * 10. Catriona Le May-Doan CAN 37,90 1 Calgary 23-11-1997
 * 11. Catriona Le May-Doan CAN 37,90 1 Calgary 29-11-1998
 * 12. Catriona Le May-Doan CAN 37,94 1 Calgary 18-11-2000
 * 13. Catriona Le May-Doan CAN 37,97 1 Calgary 12-01-2000
 * 14. Catriona Le May-Doan CAN 37,98 1 Calgary 13-02-1999

In the 1994 Winter Olympics, Le May Doan fell on the 500 m and placed 17th on the 1,500 m. Prior to Nagano, she was training with her teammate and rival Susan Auch, both being coached by Susan's brother, Derrick Auch. In 1998, Susan Auch placed second behind Le May Doan on the 500 m. Leading up to the 2002 Salt Lake City Games, Le May Doan was coached by Sean Ireland.

Le May Doan repeated her gold medal in the 500m at the 2002 Salt Lake City Olympics. She became the first Canadian to defend their gold medal at the Olympics.

After speedskating
Le May Doan retired from competitive skating in 2003. She was a commentator for the Canadian Broadcasting Corporation during the 2004 Summer Olympics in Athens and was a member of the official Canadian contingent when Vancouver was chosen as the site of the 2010 Winter Olympics. She is a popular motivational speaker, and has been involved with Campus Crusade for Christ's Power to Change campaign.

In 2005, Le May Doan was made an Officer of the Order of Canada, and inducted into the Canadian Sports Hall of Fame.

Le May Doan provided colour commentary for the CBC during the 2006 Winter Olympics for speed skating. She was inducted into the Canadian Olympic Hall of Fame in 2008 and was also a colour commentator for CTV at the 2010 Winter Olympics in Vancouver. She was one of four torchbearers selected to light the interior cauldron in BC Place at the opening ceremonies for the 2010 Winter Olympics. She was subsequently left out of the lighting when one of the arms to light the cauldron failed to rise due to mechanical problems. This was remediated as part of the opening segment of the closing ceremonies when she lit the fourth arm of the cauldron.

In November 2020, it was announced that Le May Doan would be the chef de mission for Team Canada at the 2022 Winter Olympics in Beijing.

In June 2023, Le May Doan was appointed Honorary Consul of the Kingdom of the Netherlands in Calgary.

Personal life
Le May Doan was married to Bart Doan. They separated in 2017. She has two children, Greta and Easton.

In 2002, Le May Doan published an autobiography, Going for Gold.

title: Catriona Le May Doan