text:
Talk:Anthropology of religion

Anti-science POV in this article (Feb 2003 edits)
"the belief of scientists is that the scientific method, if practised properly, will divine the truth"

The above statement is not true. For a start, divine is an emotive word that attempts to connect science with superstition. More importantly, scientists do not, if they are scrupulous, 'believe' that their results are 'the truth'. Science is a way of speculating about how nature works, and then testing those speculations by prediction and experiment. The best we can say about the body of scientific knowledge is that it hasn't been proved wrong yet: any claim that it represents 'truth' is not part of science. -- Heron

In the context of the present article, "divine" is an appropriate designation for the purpose of the scientific method. Moreover, finding the "truth" (i.e., objective facts) is often the purpose of engaging in the scientific method. That having been said, I did not intend to question the validity of the scientific method, nor did I intend to make any value statements about the philosophy of science, and I think that the pejorative reference to "scientism" in the present article is an inappropriate attempt to do just that. Such treatment *might* be appropriate in the context of an article on the philosophy of science, but it has no place in an article on the anthropology of religion. -- NetEsq 00:03 Feb 3, 2003 (UTC)

Early Muslim philosophy in fact did not make any clear distinction between the two, and there is much evidence that the scientific method itself originated in methods internal to Islam - in particular the system of isnah (citation) and ijtihad (independent thought by jurists to resolve questions of fiqh (jurisprudence)).

When belief in science is taken to extremes, it becomes scientism, which can be considered akin to religious belief. Scientism involves the acceptance of not just methodological but also moral guidance from science, e.g. technological singularity, which some believe is inevitable and therefore work to make it happen.

The following section belongs in another article, perhaps one on ethics. -- NetEsq 00:07 Feb 3, 2003 (UTC)

Some means of 'proof' or divining certainty outside the frame of religious authority itself, e.g. folk mathematics or tarot, seems to be present in most cultures even with such authorities. Also the ethical codes of some groups, e.g. stonemasons, doctors, have persisted through many religious eras to the modern day. It is therefore clear that some degree of lateral decision-making and negotiation (e.g. among professions) persists even in very hierarchical societies with a very strong reliance on such authority. The relationship between religion and these powerful professions is also an important study of the anthropology of religion in culture.

The article looks more objective now, without what I saw (perhaps over-sensitively, being a scientist) as the anti-science comments, and without my equally biased attempt to counter them. -- Heron

The anti-science comments (and they were very anti-science) were added by another anonymous user, and they had no place in the article. First and foremosts, anthropologists are scientists, as evidenced by their traditional antipathy to religion and creation science; the anthropology of religion is an attempt to study religious beliefs and practices using the scientific method rather than an attempt to legitimize pseudo-science.-- NetEsq

Second round of edits (Mar 2003)
(Moved from my NetEsq's Talk Page)

Hi, I know you have put a lot of work into the Anthropology of Religion article. With all due respect, a lot of it is wrong, and I wanted to give you a heads up before I started making massive changes. But to illustrate, let me use the opening paragraph:
 * Specifically, anthropology defines religion as a reaction to, and an explanation for, the supernatural, with the concept of the supernatural being culturally relative. Noticeably absent from the anthropological concept of religion are terms like "faith" and "morality."  Rather, the anthropological study of religion is much more akin to the study of metaphysics.

The first sentence is false, although some anthropologists may have proposed this. But most anthropologists use either a Marxian, Durkheimian, or Weberian approach to religion and none of these three see religion as a reaction to or explanation of the supernatural. Anthropologists are very much interested in accounting for faith, and all Durkheimians are concerned with morality. The anthropological approach is in the view of virtually all philosophers and anthropologists diametrically opposed to metaphysics. Slrubenstein

Greetings, Slrubenstein. Contrary to popular belief, I am not particularly defensive about my contributions to Wikipedia, but I appreciate your heads up. Your scholarship is beyond reproach, and thus it is incumbent upon me to provide authoritative references to support my assertions. Unfortunately, most of my assertions are drawn from classes that I took many years ago, and I would be hard-pressed to find authoritative references without conducting a great deal of original research. Even so, my assertions are an accurate depiction of material that is currently being taught in undergraduate and graduate college courses in cultural anthropology, including cultural anthropology, the anthropology of religion, and various courses on the cultures of Native Americans, Africans, and peoples of the Pacific. To wit:

 * religion: a framework of beliefs relating to supernatural or superhuman beings or forces that transcend the everyday material world.

(Online Anthropology Glossary.)

 * Religion is what men do, say and think in that order concerning the supernatural.

(Arthur Darby Nock, lecture notes at Harvard University, cited by Elizabeth K. Nottingham Religion: A Sociological View. (1971): 13.)

On this note, I am familiar with the work of Karl Marx, Emile Durkheim, and Max Weber, and the apologists of these noteworthy social scientists. But -- with all due respect -- these people did most of whatever field work they did in the 19th Century, and cultural anthropology (a faddish discipline at best) has moved on since then.

If I were to narrate the history of significant anthropological thought on religion, I would begin with E.B. Tylor's assertion that dreaming and death were the motivating forces for creating religion -- i.e., religion purportedly began as an attempt to explain perplexing experiences that defied explanation by ordinary principles of causation. As an operational definition, I can't think of anything more canonical and less ethnocentric. -- NetEsq 19:51 Mar 19, 2003 (UTC)

 * Netesq, I appreciate your response. Let me begin with two general comments: I think it is strange that someone who wants to contribute heavily to an article on "anthropology of religion" identifies cultural anthropology as "faddish" which to me sounds dismissive.  The article previously had various claims about religion including a discussion of science and religion to which I had no objection except that it was not appropriate to an article on "anthropology of religion;" in other words, my objections are for the most part not with the claims themselves but with their being in an article on anthropology.

 * By the way, thank you for your compliment about my scholarship. I have no doubt that you are drawing on your memory of actual classes -- I just don't think this is the best way to research an encyclopedia article.  It isn't how I would go about research an article on "genetics" or "legal approaches to abortion," for example -- the same should hold true for studies of religion.

 * Specific points: you quote an online anthropology dictionary entry for religion. What can I say?  I teach anthropology 101 and have looked at most major textbooks currently used; I also read current scholarly journals on anthropology and read recently published books by anthropologists.  This simply is not a current definition most anthropologists would agree with.  Honest!

 * Arthur Darby Nock is a professor of religion, not an anthropologist. Quote him in an article on "religious studies" or "religion" in general -- but his view is just not a reflection of what anthropologists of religion are doing.

 * Finally, you are quite right that the four names I mention worked mostly in the 19th century. But you are simply wrong that most anthropologists have moved on.  It is true that few if any anthropologists today take anything these four guys wrote at face value -- but if you read almost any scholarly book or article published in the last five years, it is very likely that one of them will be mentioned explicitly; certainly, at least three of them will be discussed in any graduate level course on religion in an anthropology department.  (Simmel and Nietzsche are also influencial, but not nearly as influencial as the other four).

 * You are quite right that Tylor is important, but he is canonical only in a very limited sense. Specifically, any good lecture on the anthropology of religion will or should mention his views and his contribution to the emergence of anthropology in the 19th century.  But no anthropologist to my knowledge uses his definition of religion, or his theory of the origin of religion; indeed, all anthropologists to my knowledge explicitly reject it.  Feel free to add more from Tylor, as long as the article does not mislead people into thinking that he has anything to do with the anthropology of religion today (or really for the past 50 or 60 years).  Slrubenstein

 *  << I think it is strange that someone who wants to contribute heavily to an article on "anthropology of religion" identifies cultural anthropology as "faddish" which to me sounds dismissive. >>

I am not the first person to make this assertion, certainly not the most noteworthy, and I did not mean it to sound dismissive. In fact, the first time I saw the term faddish used in this context was in a text that I read for a graduate level course in anthropology. (I think the text was entitled Culture Theory or World View.) I think this term was meant to speak to the fact that there is a great deal of diversity in cultural anthropology, a great deal of infighting between different schools of thought in cultural anthropology, and that the discipline of cultural anthropology (when taken as a whole) tends to embrace, popularize, and dismiss new and different theories with a greater frequency than most other disciplines.

 *  << I teach anthropology 101 and have looked at most major textbooks currently used; I also read current scholarly journals on anthropology and read recently published books by anthropologists. This simply is not a current definition most anthropologists would agree with.  Honest! >>

As I have stated on more than one occasion, I have the greatest respect for your scholarship. It is reflected in your thoughtful, considered, and well-annotated responses, and I have no problem deferring to your revisions for this article, but I do so in lieu of conducting the extensive research which I believe would be required to support my own position. In other words, I don't entirely agree with your position, but there's a good chance that my own research would prove that you are right and I am wrong.

I did a quick search on Google to see what contemporary commentary might exist in re E.B. Tylor and the anthropology of religion, and I found an excellent overview by Benson Saler published in 1997. Correct me if I am wrong, but the criticism of Evans-Pritchard, Durkheim, and Malinowski did not center on Tylor's operational definition of religion, but on his assertion that modern religion evolved from animism. -- NetEsq 21:51 Mar 19, 2003 (UTC)

 * You are quite right that anthropologists in the 20s-40s dismissed Tylor's evolutionism, not his definition of religion per se -- but as far as I know, they just ignored his definition of religion. In Malinowski's Coral Gardens book, and Evans Pritchard's book on the Azande, they just open up whole new approaches to religion and pretty much ignore Tylor.  I am glad you didn't mean "fadish" to be dismissive -- and I agree with you when you say that anthropology is heterogenous and divided.  But for me, this is all the more reason to avoide blanket statements about anthropology or about the things anthropologists study (in this case, religion).  Also, I didn't mean to sound defensive, nor was I trying to attack you.  I know you respect my research, I was just trying to encourage you to do more research.  You seem very interested in all this so let me make some suggestions: first, various books by Michael Taussig, and by Jean and or John Comaroff, reflect some major currents in recent work on religion (look at the titles and decide for yourself what you find interesting -- but these people have been very influencial recently).  Also, here are some relatively recent articles I think you might find interesting and good sources if you want to do more research for this article.  I have taken the liberty of including hte abstracts.  i know this will irritate some as it thus takes up a lot of space, but the abstracts themselves provide concrete illustration of the things anthropologists are looking at right now:

 * Robert W. Hefner
 * 1998 “MULTIPLE MODERNITIES: Christianity, Islam, and Hinduism in a Globalizing Age” Annu. Rev. Anthropol. 1998. 27:83-104.
 * The late twentieth century has seen far-reaching changes inthe translocal cultural regimes known as world religions. This review examines the politics and meanings of recent changesin three such religions: Christianity, Islam, and Hinduism.It highlights the nature of the forces reshaping religious meanings and authority, the processes promoting conversion and standardization, and the implications of these religiousre figurations for our understanding of late modernity itself. Though modernity is multiple and every tradition unique, this review suggests that all contemporary religions confront a similar structural predicament, related to the globalization of mass societies and the porous pluralism of late modernity.

 * Charles F. Keyes
 * 2002 WEBER AND ANTHROPOLOGY Annu. Rev. Anthropol.31: 233-255
 * This article is about the influence of the work of the German sociologist Max Weber (1864––1920) on English-speaking anthropologists. Although Weber does not figure prominently in the history of anthropology, his work has, nonetheless, had a profound influence on anthropological methodology and theoretical thinking on the relationship between religion and political economy. The "interpretive anthropology" first developed by Geertz has roots in Weber's "interpretive sociology." Bourdieu's "theory of practice" is also strongly Weberian in character. The anthropological study of religion, and particularly the debate over the foundations of this field between Geertz and Asad, is reconsidered in light of Weber's sociology of religion His comparative study of the ethics of the world's religions and particularly the "Weber thesis" about the relationship between religion and the development of bourgeois capitalism are shown to have been the foundation for a large body of anthropological research on religion and political economy in societies in which the major world religions have been long established. The essay ends with a suggestion that Weber's work on politics and meaning merits reexamination in light of contemporary anthropological interest, derived from Foucault, in power and knowledge.

 * Jon P. Mitchell
 * 1997 “A Moment with Christ: The Importance of Feelings in the Analysis of Belief” Journal of the Royal Anthropological Institute, Vol. 3, No. 1. (Mar., 1997), pp. 79-94.
 * This article considers an uncanny feeling experienced during fieldwork in Malta, and examines indigenous explanations of this and other similar feelings. In Malta, explanations of such strange or uncanny experiences vary, but religious explanations present themselves as particularly convincing. The religious indoctrination process involves the creation of powerful feelings, which are sedimented as memories in the body of the believer and serve as a reference point for subsequent strange experiences. I therefore argue that feelings are both produced by, and give meaning, to religious belief. It has become de rigeur to criticize the 'logocentrism' of anthropology and to favour and anthropology of the body. I suggest that such an approach should also incorporate the anthropology of feelings, but that this need not entail a shift in ethnographic writing.

 * Gregory Starrett
 * 1995 “The Political Economy of Religious Commodities in Cairo”American Anthropologist, New Series, Vol. 97, No. 1. (Mar., 1995), pp. 51-68.
 * Anthropology's rediscovery of material culture has emphasized the centrality of objects and their production in constituting human experience. In Egypt, the design, mass production and marketing of different classes of religious objects - from prayer beads and bumper stickers to children's board games and jigsaw puzzles - not only construct boundaries between social groups but create alternative ways of understanding and participating in the Islamic tradition. This article explores the distribution and consumption of Islamic paraphernalia, examining how the development of a mass market in religious consumer goods, brought on in part by Egypt's shifting place in the global market, has transformed the urban religious consciousness.

 * Sarah Franklin
 * 1995 “Science as Culture, Cultures of Science” Annual Review of Anthropology, Vol. 24. (1995), pp. 163-184.
 * Although controversial, science studies has emerged in the 1990s as a significant culture area within anthropology. Various histories inform the cultural analysis of science, both outside and within anthropology. A shift from the study of gender to the study of science, the influence of postcolonial critiques of the discipline, and the impact of cultural studies are discussed in terms of their influence upon the cultural analysis of science. New ethnographic methods, the question of "ethnosciences" and multiculturalism, and the implosion of informatics and biomedicine all comprise fields of recent scholarship in the anthropology of science. Debates over modernism and postmodernism, globalization and environment, and the status of the natural inform many of these discussions. The work of Escobar, Hess, Haraway, Martin, Rabinow, Rapp, and Strathern are used to highlight new directions within anthropology concerning both cultures of science and science as culture.

 * David Riches
 * 1994 “Shamanism: The Key to Religion” Man, New Series, Vol. 29, No. 2. (Jun., 1994), pp. 381-405.
 * The article lays out in schematic fashion a composite of socio-intellectual processes, arguabley evident in respect of all cosmologies, which might appropriately be labelled 'religous'. It does so by applying deductive reasoning to shamanism, the prevalent religion in societies whose social structures are ssimple and in whose cosmologies religious process is conspicuous; here the Canadian Inuit (Eskimo) provide the ethnographic focus. The article assumes that religious process finds its basis in fundamental contradictions concerning the conditions of social existence, namely in the antithesis between social structure and communitas. Cosmology is generated as this contradiction is contemplated by, respectively, laypeople and specialist, both with their own interests in view. The argument also considers such central cultural and analytical isues as the existence of distinctive notions of the human person, and the pertinence for the study of religion of, variously, 'secondary elaborations', systems of classification, and religious edicts; and it joins with Barth in emphasizing the salience of the specialist in 'cosmology-making'.

 * P. Steven Sangren
 * 1991 “Dialectics of Alienation: Individuals and Collectivities in Chinese Religion” Man, New Series, Vol. 26, No. 1. (Mar., 1991), pp. 67-86.
 * This article analyzes religious activities of private worship and public testimony in Taiwan as processes of social and self production. Durkheimian understandings of the genesis and efficacy of collective representations are enhanced by a Marxian appreciation of alienation. 'Alienation' here applies to representations of productive power that invert the real productive relations between producer and product so that the product appears to produce the producer. In the context of Chinese religious activities, two forms of alienation are conjoined in the supernatural power (ling) attributed to territorial-cult gods. First, in the idiom of divine interventions that defend community boundaries, the collectivity's powers of self production (and reproduction) are attributed to the god. Secondly, in a structurally analogous mythology of miracles performed on behalf of individuals, the person's powers of self-production are also attributed to divinity. Each of these representational tropes invokes the other in a rhetoric of reciprocal authentication that constitutes an important arena of cultural production of, simultaneously, individual subjects and social collectivities.

 * Susan Starr Sered
 * 1990 “Women, Religion, and Modernization: Tradition and Transformation among Elderly Jews in Israel”American Anthropologist, New Series, Vol. 92, No. 2. (Jun., 1990), pp. 306-318.

 * Modernization affects the religious lives of women in diverse and dramatic ways. On the one hand, women may find increased arenas for religious involvement, both inside and outside of traditional religious frameworks. Simultaneously, women's rituals and beliefs are often especially vulnerable to attacks from the forces of modernization. This paper focuses on the experience of elderly Jewish women of Asian origin who now live in modern Israel. The author suggests that the very nature of women's religion - domestic, personal, hidden, and flexible - explains its tenacity and creativity in the face of modernization. These findings are examined within a broad, cross-cultural context.

 * I would argue that a fully developed article on the anthropology of religion would provide an account that would prepare readers for these abstracts, among other things. I don't mean to beat a dead horse, but I think all these abstracts -- and I promise you, I was not selective beyond looking for articles with "anthropology" and "religion" in the title or abstract -- show that the anthropology of religion is concerned with the social functions of religion or the way religion reflects political and economic forces, and is not concerned with responses to the supernatural (although you can argue that the article on Malta is an exception) and definitely not metaphysical. Slrubenstein

 *  << I am glad you didn't mean "fadish" to be dismissive -- and I agree with you when you say that anthropology is heterogenous and divided. But for me, this is all the more reason to avoide blanket statements about anthropology or about the things anthropologists study (in this case, religion). >>

I agree that it's best to avoid blanket statements about anthropology. To that end, your version of the article provides a vast improvement in the scope of the article's coverage. At the same time, it seems self-evident to me that cultural anthropology as a discipline embraces the principle of participant observation and that any anthropological study of religion would provide an insider perspective that would best be described as culturally relative metaphysics. The work of Colin Turnbull comes to mind as being somewhat archetypical, albeit extremely controversial.

BTW, is the reading list above anything like the reading list that you give your Anthro 101 students? -- NetEsq 23:14 Mar 19, 2003 (UTC)

 * I agree with you completely about participant-observation -- it is a main reason Malinowski, Evans Pritchard, and most of the people cited above don't use Tylor's definition of religion (which still doesn't mean it isn't important, historically). I wouldn't call Turnbull archetypical, although it is certainly important (there is a good recent biography of him that I haven't read); Bateson's Naven may be the archetypical analysis of a ritual, although Malinowski and Evans Pritchard's work certainly is too.  And Victor Turner is really essential (though kind of Durkheimian).  Levi-Strauss's stuff on myth is very important, as is Roy Rappaport's stuff on ritual.  As for readings -- boy do they complain! Slrubenstein

Section removed (2008)

 * I removed the following section:

'' Approaches

Anthropological approaches to religion reflect a more general tension within anthropology: the discipline defines itself as a science in that all anthropologists base their interpretations and explanations on empirical evidence (and many anthropologists are concerned with developing universal models of human behavior), and the discipline also defines itself in terms of the seriousness with which it takes local beliefs and practices (see cultural relativism), and its commitment to understanding different cultures in their own terms through participant observation. Thus, although many Westerners (including some anthropologists) have rejected “religion” out of hand as being unscientific, virtually all anthropologists assume that there must be good reasons for the endurance and importance of religion and, by implication, assume that religious beliefs and practices are in some sense “reasonable.” "It has never been difficult to make a case for the significance of religion in human life. Religion has been found in all societies studied by anthropologists." In order to determine the reasons for the importance of religion, however, anthropologists generally move beyond the literal claims of any religion to look at its metaphorical meaning or latent social functions.''

While there is good information in this section, it seems either misplaced or poorly written or a combination of the two. There seems to be two threads running here--1) the conflict between the absolutist empiricism that anthropology, as a science, tends to be a part of, and the social relativity/equality that anthropology views all competing ideas and cultures and 2) the reasonableness of religion itself and the arguments for its persistence. As I see it, these two topics are not linked and ought to be elaborated on seperately or integraed into other sections. Furthermore, I think the statement "Thus, although many Westerners (including some anthropologists) have rejected “religion” out of hand as being unscientific" is unsupported, false, and generally biased.Reaper Man (talk) 22:06, 26 October 2008 (UTC)

Edits to refs, quotes, links and cn tags (Mar 2007)
I added some more generalized links to the External Links section, and reordered the links so that they start from general and move to more specific. I added an external link to the Anthony F. C. Wallace reference as there does not appear to be a Wiki bio written about him. I also removed the "citation needed" marks and placed a quote supporting the general assumptions that the anthropological study of religion is important to the understanding of a given culture. I referenced my citation using "ref" tags and placed a full biliographical citation at the bottom of page, including URLS to a bio of the author, the publisher, the table of contents of the book, and the specific page from which I got the quote. Feedback is always appreciated. Tanstaafl28 13:26, 19 May 2007 (UTC)

Problems with many claims
Unfortunately, this article has some issues. Many claims are backed by citations to works that actually do not back the actual claim. Other claims are just not true or too vague to understand. I have marked some of these, and if the original authors do not correct them in a week, I will try to edit or remove them. Tpylkkö (talk) 08:37, 23 April 2015 (UTC)

Poles in mythology
Now we have a new article Poles in mythology, Please see and include suitable improvements, if any, in article Poles in mythology.

Rgds Mahitgar (talk) 09:11, 7 October 2015 (UTC)

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title: Talk:Anthropology of religion


text:
Vanylven

Vanylven is a municipality in Møre og Romsdal county, Norway. It is part of the Sunnmøre region. The administrative centre is the village of Fiskåbygd. Other villages in the municipality include Åheim, Åram, Rovdane, Eidså, Slagnes, and Myklebost.

The 385 km2 municipality is the 241st largest by area out of the 356 municipalities in Norway. Vanylven is the 226th most populous municipality in Norway with a population of 3,013. The municipality's population density is 8.3 PD/km2 and its population has decreased by 9.7% over the previous 10-year period.

General information
The parish of Vanelven was established as a municipality on 1 January 1838 (see formannskapsdistrikt law). The spelling was later changed to Vanylven. On 1 February 1918, the area around the Syvdsfjorden (population: 1,260) was separated to become the new Syvde Municipality. This left Vanylven with 1,848 residents.

During the 1960s, there were many municipal mergers across Norway due to the work of the Schei Committee. On 1 January 1964, Syvde Municipality (population: 1,458) and the Rovdestranda area (population: 436) of Rovde Municipality were both merged into Vanylven Municipality. This gave Vanylven a new population of 3,897.

On 1 January 2002, the mainland Åram area north of Fiskåbygd (population: 380) was transferred from Sande Municipality to Vanylven Municipality.

Name
The municipality (originally the parish) is named after the Vanylvsfjorden (Vaniflir). The meaning of the first element is uncertain, but it may come from the word which means "fishing line" or vannr which mean "dark" or "colorless", referring to the occurrence of olivine in the area. The last element is iflir which is frequently used in the Sunnmøre area in the names of fjords. It possibly comes from the word viflir which means "low, wet terrain". Historically, the name was written Vanelven. In 1889, the spelling was changed to Vannelven. On 3 November 1917, a royal resolution changed the spelling of the name of the municipality to Vanylven.

Coat of arms
The coat of arms was granted on 11 December 1987. The official blazon is "Vert, a pile embowed argent" (På grøn grunn ein nedvend sølv spiss laga med bogeliner). This means the arms have a green field (background) and the charge is a pile embowed (a triangle with curved sides). The charge has a tincture of argent which means it is commonly colored white, but if it is made out of metal, then silver is used. The arms are meant to show how the Vanylvsfjorden meets the sea, surrounded by the fertile green lands of Vanylven. The fertile lands and the sea which is full of herring are both important industries to the municipality which is why the colors green (land) and silver (sea) were chosen for the arms. The arms were designed by Jostein O. Mo. The municipal flag has the same design as the coat of arms.

Churches
The Church of Norway has four parishes (sokn) within the municipality of Vanylven. It is part of the Søre Sunnmøre prosti (deanery) in the Diocese of Møre.

Geography
Vanylven borders the municipalities of Sande and Herøy in the north (across the Rovdefjorden). Volda Municipality lies to the east; and the municipality of Stad (in Vestland county) is located to the south.

Vanylven is located on the mainland of Norway and it is surrounded by several fjords. The Vanylvsfjorden lies to the west and the Rovdefjorden to the north. The Syvdsfjorden cuts into the municipality from the north and it empties into the Rovdefjorden. The Syltefjorden branches off the main Vanylvsfjorden, just past the village of Fiskåbygd.

Government
Vanylven Municipality is responsible for primary education (through 10th grade), outpatient health services, senior citizen services, welfare and other social services, zoning, economic development, and municipal roads and utilities. The municipality is governed by a municipal council of directly elected representatives. The mayor is indirectly elected by a vote of the municipal council. The municipality is under the jurisdiction of the Møre og Romsdal District Court and the Frostating Court of Appeal.

Municipal council
The municipal council (Kommunestyre) of Vanylven is made up of 21 representatives that are elected to four year terms. The tables below show the current and historical composition of the council by political party.

Mayors
The mayors (ordførar) of Vanylven:

 * 1838–1839: Jon J. Sundal
 * 1840–1843: Nicolai Christian Synnestvedt
 * 1844–1855: Jon J. Sundal
 * 1856–1859: Hans A. Thunem
 * 1860–1863: Bern Krøvel
 * 1864–1869: Samson Qviebakke
 * 1870–1871: Bern Krøvel
 * 1872–1875: Samson Qviebakke
 * 1876–1877: Matias O. Thunem
 * 1878–1879: Bernt S. Breiteig
 * 1880–1895: Matias O. Thunem
 * 1896–1901: Gerhard K. Fiskå
 * 1902–1913: Kristian R. Sandnes
 * 1914–1919: Ola Hellebust
 * 1920–1925: Andreas M. Osnes
 * 1926–1931: Petter I. Lien
 * 1932–1934: John A. Aasen
 * 1935–1937: Andreas M. Osnes
 * 1938–1945: John A. Aasen
 * 1945–1945: Sverre Nybø	(H)
 * 1946–1949: Knut Rønnestad
 * 1950–1951: Knut A. Thunem
 * 1952–1955: Anfinn M. Skorge
 * 1956–1959: Einar Orten
 * 1960–1961: Sverre Nybø (H)
 * 1962–1963: Olav A. Aarø
 * 1964–1965: Osnes
 * 1966–1973: Ola Øvregård
 * 1974–1975: Svein Thunem
 * 1976–1983: Ragnar Vik
 * 1984–1987: Jon Arne Lillebø (KrF)
 * 1988–2003: Jon Aasen (Ap)
 * 2003–2015: Jan Helgøy (KrF)
 * 2015-2023: Lena M. Landsverk Sande (V)
 * 2023-present: Paul Sindre Vedeld (Sp)

Notable people

 * Jacob Vidnes (1875 in Vanylven – 1940), a trade unionist, newspaper editor, and politician
 * Marie Lovise Widnes (born 1930 in Vanylven), a poet, author, singer, composer, and politician
 * Helge Simonnes (born 1955 in Vanylven), an editor and current editor-in-chief of Vårt Land
 * Else Mundal (born 1944 in Vanylven), a Norwegian philologist and academic
 * Maria Parr (born 1981 in Vanylven), a Norwegian children's writer

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

title: Vanylven


text:
Sande

Sande may refer to:

Norway

 * Sande, Agder, a village in Farsund municipality in Agder county
 * Sande, Møre og Romsdal, a municipality in Møre og Romsdal county
 * Sande, Vestfold, a former municipality in Vestfold county
 * Sande, Vestland, village in Sunnfjord municipality in Vestland county
 * Sande Church (disambiguation)
 * Sande Station, a railway station in Holmestrand municipality in Vestfold county

Other places

 * Sande, Angola
 * Sande, Lower Saxony, Germany
 * Sande, Paderborn, North Rhine-Westphalia, Germany

People

 * Arne Sande, Danish boxer
 * Chris Sande, Kenyan boxer
 * Daniel Sande, Argentine fencer
 * Earl Sande, American jockey
 * Emeli Sandé, Scottish singer
 * Erling Sande, Norwegian politician
 * Hans Sande, Norwegian psychiatrist, poet, and writer
 * Jakob Sande, Norwegian poet and songwriter
 * Merle Sande, American infectious-disease expert
 * Walter Sande, American actor
 * Arturo Sande, American producer and film professor

Other

 * Sande society, a women's society of Liberia, Sierra Leone and Guinea
 * Sande, the wood of Brosimum utile

title: Sande


text:
John MacBride

John MacBride (sometimes written John McBride; Seán Mac Giolla Bhríde; 7 May 1868 – 5 May 1916) was an Irish republican and military leader. He was executed by the British government for his participation in the 1916 Easter Rising in Dublin.

Early life
John MacBride was born at The Quay, Westport, County Mayo, Ireland, to Patrick MacBride, a shopkeeper and trader, and the former Honoria Gill, who survived her son. A plaque marks the building on the Westport Quays where he was born (now the Helm Bar and Restaurant). He was educated at the Christian Brothers' School, Westport, and at St. Malachy's College, Belfast. His red hair and long nose led to him being given the nickname "Foxy Jack". He worked for a period in a drapery shop in Castlerea, County Roscommon. He had studied medicine, but gave it up and began working with a chemist's firm in Dublin.

He joined the Irish Republican Brotherhood and was associated with Michael Cusack in the early days of the Gaelic Athletic Association. He also joined the Celtic Literary Society through which he came to know Arthur Griffith who was to remain a friend and influence throughout his life. Beginning in 1893, MacBride was termed a "dangerous nationalist" by the British government. In 1896 he went to the United States on behalf of the IRB. In the same year he returned and emigrated to South Africa.

Participation in the Second Anglo-Boer War
MacBride took part in the Second Boer War on the side of the Boer Republics, for whom he raised the Irish Transvaal Brigade. What became known as MacBride's Brigade was first commanded by an Irish-American, Colonel John Blake, an ex-US Cavalry Officer. MacBride recommended Blake as Commander, since MacBride himself had no military experience. The Brigade was given official recognition by the Republic of Transvaal, and the commissions of the Brigade's officers were signed by State Secretary F.W. Reitz. MacBride was commissioned with the rank of Major in the Boer commandos and given Transvaal citizenship.

The 500 Irish and Irish-Americans fought the British. Often these Irish commandos were fighting opposite Irish regiments, such as the Royal Dublin Fusiliers and the Royal Inniskilling Fusiliers. From the hills around the besieged town of Ladysmith to the plains of the Orange Free State, MacBride's Brigade first looked after the Boers' "Long Tom" gun, then fought in the Battle of Colenso and later held the rearguard, harassing Lord Roberts' cavalry as the Boer Commandos retreated.

A Second Irish Brigade was organised by Arthur Lynch. The arrival in the Irish camp of an Irish-American ambulance corps bolstered MacBride's Brigade. Michael Davitt, who had resigned as an M.P, visited MacBride's Brigade. When Col. Blake was injured at Ladysmith, MacBride had to take sole command of the Brigade. Though Blake later returned for a short period, he later left the Brigade to join another commando. In Ireland pro-Boer feeling, informed by Arthur Griffith and Maud Gonne, formed the most popular and most fervent of the European pro-Boer movements. However, more than 16,000 Irish fought for the British against the Boers.

Marriage to Maud Gonne
When MacBride became a citizen of the Transvaal, the British Government considered that, as a British subject of the United Kingdom of Great Britain and Ireland, MacBride had committed high treason by giving aid to the enemy. After the war he travelled to Paris where Maud Gonne lived. In 1903, he married her to the disapproval of many, including W. B. Yeats, who considered her his muse and had previously proposed to her.

Patrick J. Little, editor of 'New Ireland', who had published work by both Yeats and Gonne, recalled an extreme case that almost prevented the marriage: "When John McBride became engaged to Maud Gonne, Stephen McKenna made the remark that he thought that it was a tragedy that such a remarkable woman should get engaged to such a rolling stone. This story was reversed, and repeated to McBride, who challenged Stephen McKenna to fight a duel. Stephen, who was always prepared to oblige anybody, accepted the challenge, and they met in a large room, in the offices of the New York 'Sun'. The weapons were revolvers. Just before they started shooting, Stephen asked McBride what the duel was about, and McBride said that he had been told that Stephen McKenna had said that it was a shame that such an honest man as McBride should marry such a person as Maud Gonne. Stephen said, "Quite the contrary. What I said was, it was a shame that such a turbulent rascal should marry such a splendid woman" And Seán McBride said, "Shake hands, old man!""

The following year their son Seán MacBride was born. Yeats wrote to Lady Gregory in January 1905, the month MacBride and Maud separated, that he had been told MacBride had molested his stepdaughter, Iseult, who was 10 at that time. The marriage had already failed but the couple could not agree on custody of Sean. Maud instituted divorce proceedings in Paris. No divorce was given but in a separation agreement, Maud won custody to the baby until age 12. The father got visiting rights and one month each summer. MacBride returned to Dublin and never saw his son again. Anthony J. Jordan argues that MacBride was a much-maligned man in the divorce proceedings. He posits that on the merit of W. B. Yeats believing Maud Gonne's accusations against her husband, successive biographers of Yeats have treated them as factual, ignoring the verdict of the Parisian Divorce Court which found MacBride innocent. Dr. Caoimhe Nic Dhaibhid writes that "The target of Jordan's argument has been a number of biographies of W. B. Yeats, particularly Roy Foster's landmark 1997". She appears to endorse Jordan's position. Donal Fallon, MacBride's recent biographer, quotes the poet Paul Durcan, the grandson of Joseph MacBride and Eileen Wilson, as believing that MacBride "was unquestionably defamed" and lays much of the blame on the "people in the Yeats-Maud Gonne Industry".

About forty years after the marriage had ended, Maud herself attributed the breakdown of the marriage to John's loneliness and a drink problem in Paris, during her frequent trips to Ireland without him. "We had a house in Passy and John worked as Secretary to Victor Collins who earned a large salary as correspondent to the New York Sun and Laffan's Bureau, a fairly important newsagency in New York. Despite my warning John became the inseparable companion of Collins, who introduced him to a rather undesirable drinking set who usually foregathered in the American Bar. He had an unhappy life in Paris. He did not know a word of French and must often have been very lonely, as my work kept me much in Ireland."

1916 Easter Rising
After returning permanently from Paris to Dublin in 1905 MacBride joined other Irish nationalists in preparing for an insurrection. Because he was so well known to the British, the leaders thought it wise to keep him outside their secret military group planning a Rising. As a result he happened to find himself in the midst of the Rising without notice. He was in Dublin early on Easter Monday morning to meet his brother Dr. Anthony MacBride, who was arriving from Westport to be married on the Wednesday. The Major walked up Grafton St and saw Thomas MacDonagh in uniform and leading his troops. He offered his services and was appointed second-in-command at the Jacob's factory.

After the Rising, MacBride was court-martialed under the Defence of the Realm Act and executed by firing squad in Dublin's Kilmainham Gaol on 5 May 1916. Facing the British firing squad, he said he did not wish to be blindfolded, adding "I have looked down the muzzles of too many guns in the South African war to fear death and now please carry out your sentence". He is buried in Dublin's Arbour Hill Prison.

Yeats, who was jealous of MacBride for marrying Maud Gonne (and later proposed to her daughter Iseult) gave MacBride an ambivalent eulogy in his poem "Easter, 1916": "This other man I had dreamed A drunken, vain-glorious lout. He had done most bitter wrong To some who are near my heart, Yet I number him in the song; He, too, has resigned his part In the casual comedy; He, too, has been changed in his turn, Transformed utterly: A terrible beauty is born."

Maud Gonne wrote to Yeats, "No I dont like your poem, it isn't worthy of you & above all it isn't worthy of its subject... As for my husband he has entered eternity by the great door of sacrifice… so that praying for him I can also ask for his prayers".

Legacy
In November 2016 Ciarán MacSuibhne, a member of the local St Patrick’s Drama Group wrote an amateur, three-act play detailing various stages in MacBride's life including his experiences in the Second Boer War, his marriage to and separation from Maud Gonne and the concern regarding the future of their only child, Seán, which followed. The play, which featured the poetry of Yeats, also covers the period following MacBride's execution. The opening and closing scenes of the play, in particular, were described as "very moving". The character of Maud Gonne's half-sister, Eileen Wilson was played by Wilson's great-granddaughter, Bernardine Walsh MacBride. The play, which was shown in the Westport Town Hall Theatre, was described by the Mayo News as "a fitting tribute by a local drama group to a local hero".

title: John MacBride


text:
Liam Gallagher

William John Paul Gallagher (born 21 September 1972) is an English singer and songwriter who achieved fame as the lead vocalist of the rock band Oasis from 1991 to 2009. He later fronted the rock band Beady Eye from 2009 to 2014, before starting a successful solo career in 2017. Oasis had various line-up changes; Gallagher and his older brother Noel were the only constant members. One of the most recognisable figures in British rock music, Gallagher is noted for his distinctive vocal style and outspoken personality.

Gallagher was interested in joining a band called the Rain. After mutual agreement, the band underwent a name change to Oasis, and Noel was initially approached to be their manager. He was subsequently extended an invitation to join the band as their lead guitarist, which he accepted. The band's debut album, Definitely Maybe (1994), was a critical and commercial success during the emergence of Britpop. Their second album, (What's the Story) Morning Glory? (1995), reached the top of the album charts in many countries, and their third studio album, Be Here Now (1997), became the fastest-selling album in UK chart history. Britpop eventually declined in popularity, and Oasis failed to revive it; however, all of their subsequent albums topped the UK charts, and they continued to tour, playing gigs to 1,000,000+ people worldwide, but particularly in Europe, and South America. In August 2009, following Noel's departure from Oasis, Gallagher and the remaining band members would go on to form Beady Eye, with whom he released two studio albums before they disbanded in 2014.

In 2017, Gallagher began his solo career with the release of his debut solo album, As You Were (2017), which proved to be a critical and commercial success. It topped the UK Albums Chart and was the ninth fastest-selling debut album of the 2010s in the UK, with over 103,000 units sold in its first week. In 2018, the album was certified platinum with over 300,000 units sold in the UK. His second album, Why Me? Why Not, received mostly positive reviews and topped the UK charts upon its release in September 2019. This made it his tenth chart-topping album including eight with Oasis, and it also became the fastest-selling vinyl of 2019. In March 2010, he was voted the greatest frontman of all time in a reader poll by Q magazine. In 2019, he received the MTV Europe Music Award for "Rock Icon". Liam's third album, C'mon You Know, was released in 2022 and became his fourth solo album to debut at number one on the UK Albums Chart. In 2024, Gallagher collaborated with ex-Stone Roses musician John Squire on the studio album Liam Gallagher & John Squire, which was released on 1 March 2024.

Early life
Gallagher was born in the Longsight area of Manchester on 21 September 1972, to Irish immigrant parents Peggie and Thomas Gallagher. As the youngest of three children, he has two elder brothers, Paul and Noel. Shortly after his birth, the family moved to Ashby Avenue and then Cranwell Drive in the Manchester suburb of Burnage. As the eldest child, Paul was given his own bedroom while Liam had to share his bedroom with Noel.

When he was 10, Peggie took him and his brothers and left Thomas, whom she divorced four years later. Although Liam maintained sporadic contact with his father throughout his teens, their issues remain unresolved. While drinking at a pub after an Oasis show in Ireland during the height of their fame, Liam noticed his father from across the room and had to be calmed down by Noel. A leaked phone call later revealed that he subsequently called his father and threatened to break his legs if he ever saw him again.

Gallagher was educated at St. Bernard's RC Primary School and the Barlow Roman Catholic High School in Didsbury. Despite common reports that he was expelled at age 16 for fighting, he was actually suspended for three months. He then returned to school, where he completed his last term and gained four GCSEs in 1990. He preferred sports at a young age, having no interest in music. During his teens, he suffered a blow to the head with a hammer from a student at a rival school, which he credits with changing his attitude towards music. After this incident, he became infatuated with the idea of joining a band. He became confident in his ability to sing and began listening to bands like the Beatles, the Stone Roses, the La's, the Who, the Kinks, the Jam, and T. Rex. In the process, he became obsessed with the Beatles' John Lennon, and would later sarcastically claim to be Lennon reincarnated despite being born eight years prior to Lennon's death. Liam and Noel attended a Stone Roses benefit gig at International 2 in 1988; both brothers claim that if they had not gone to that gig, Oasis would never have happened. Liam later claimed: "That was my favourite gig of all time, killed me dead, changed me fuckin' life. If I hadn't gone that night, I'd probably be sitting in some pub in Levenshulme." He would also help Noel with his job as a roadie for Inspiral Carpets and worked as a tax collector for HM Revenue and Customs.

1991-2009: Oasis
When school friend Paul "Guigsy" McGuigan invited Gallagher to join his band The Rain as a vocalist, he agreed. He was the band's co-songwriter, along with guitarist Paul "Bonehead" Arthurs. Noel has since openly mocked this writing partnership, describing them as being "just awful", and Liam also admitted that they were "shit". The band only rehearsed once a week and did not get many gigs. It was at one of their rare shows in 1991 at the Boardwalk in Manchester that Noel, having recently returned from touring internationally as a roadie for Inspiral Carpets, saw them perform. In 1993, Oasis played a four-song set at King Tut's Wah Wah Hut in Glasgow, where Alan McGee of Creation Records discovered them and signed them for a six-album deal. The band's debut album Definitely Maybe was released on 28 August 1994, and went on to become the fastest-selling British debut album of all time. Liam was praised for his vocal contributions to the album, and his presence made Oasis a popular live act. Critics cited influences from the Beatles and Sex Pistols. Liam's attitude garnered attention from the British tabloid press, which often ran stories concerning his alleged drug use and behaviour. In 1997, Definitely Maybe was named the 14th greatest album of all time in a "Music of the Millennium" poll conducted by HMV. In Channel 4's "100 Greatest Albums" countdown in 2005, the album was placed at No. 6. In 2006, NME placed the album at No. 3 in a list of the greatest British albums ever. In the 2006 book of British Hit Singles and Albums, the album was voted the best album of all time, with the Beatles' Sgt. Pepper's Lonely Hearts Club Band finishing second. Q placed it at No. 5 on their greatest albums of all-time list in 2006, and NME hailed it as the greatest album of all time that same year.

The band's second album (What's the Story) Morning Glory? was even more successful, becoming the third-best selling album in British history. Around this time, Oasis became embroiled in a well documented media-fuelled feud with fellow Britpop band Blur. The differing styles of the bands now leading the Britpop movement—Oasis a working-class northern band, and Blur a middle-class southern band—made the media perceive them as natural rivals. In August 1995, Blur and Oasis released new singles on the same day; Blur's "Country House" outsold Oasis' "Roll with It" by 58,000 copies during the week. When the band mimed the single on Top of the Pops, Liam pretended to play Noel's guitar and Noel pretended to sing, taking a jibe at the show's lip-syncing format. (What's the Story) Morning Glory? is considered to be a seminal record of the Britpop era and as one of the best albums of the 1990s, and appears in several charts as one of the greatest albums of all time. In 2010, Rolling Stone commented that "the album is a triumph, full of bluster, bravado, and surprising tenderness" and that it "capped a true golden age for Britpop". The magazine ranked the album at No. 378 on its 2012 list of "The 500 Greatest Albums of All Time". The album's enduring popularity within the UK was reflected when it won the BRITs Album of 30 Years at the 2010 BRIT Awards. The award was voted on by the public to decide the greatest Best Album winner in the history of the BRIT Awards. The album was also included in the book 1001 Albums You Must Hear Before You Die.

Oasis's eagerly anticipated third album, Be Here Now, was released on 21 August 1997 and set a new record as the fastest-selling album in UK Chart history. The album was denounced by Noel in later years, but Liam has defended it. On the first day of release, Be Here Now sold over 424,000 copies and became the fastest-selling album in British chart history; initial reviews were overwhelmingly positive. The band's long-time producer Owen Morris said the recording sessions were marred by arguments and drug abuse, and that the band's only motivations were commercial. As of 2008, the album had sold eight million copies worldwide. It was the best-selling album of 1997 in the UK, with 1.47 million units sold. The album topped the UK Vinyl Albums Chart in 2016, 19 years after its original release. Creation Records shut down in 1999, after which the Gallagher brothers set up their own label, Big Brother Recordings, for all future Oasis releases. Future album and singles were marked with codes starting with "RKID" ("our kid", Northern English slang for a sibling or younger relative). Oasis returned in 2000 with the album Standing on the Shoulder of Giants. Founding members Bonehead and Guigsy left during the recording, leaving Liam as the only member remaining from the band's pre-Oasis lineup. The album featured the band's first song written by Liam, "Little James", written for his then-wife Patsy Kensit's son James. This song, along with the album as a whole, received generally mixed reviews.

Oasis's next album, Heathen Chemistry, was released in 2002 and featured three more songs written by Liam. One of them was "Songbird", an acoustic ballad about his love for Nicole Appleton, whom he would later marry. The song was the fourth single from the album and reached No. 3 in the UK charts. Later that year, Gallagher broke several teeth and sustained injuries to his face after a fight broke out at a Munich bar. He and Oasis drummer Alan White were arrested but released without charge. Oasis had to pull out of the shows in Munich and Düsseldorf due to Liam's injuries. 2005 saw the release of Oasis's sixth studio album, Don't Believe the Truth, featuring a further three compositions by Liam: "Love Like a Bomb" (co-written with rhythm guitarist Gem Archer), "The Meaning of Soul", and "Guess God Thinks I'm Abel". The album won two Q Awards: a special People's Choice Award and Best Album. Gallagher joined the rest of Oasis to receive the Outstanding Contribution to Music Award at the BRIT Awards in 2007. As the band picked up the award, he commented on stage, "Seeing as we don't get nominated for this shit no more, this'll have to do." Around the same time, it was announced that he was in negotiations with the makers of Channel 4 afternoon quiz Countdown to appear as the weekly celebrity guest in "Dictionary Corner".

2008 saw the release of the band's final album Dig Out Your Soul, which featured three Liam-written songs: "I'm Outta Time", "Ain't Got Nothin'", and "Soldier On". Dig Out Your Soul went straight to No. 1 on the UK Album Charts and reached No. 5 in the U.S. 200 Billboard Charts. In the UK, the album sold 90,000 copies on its first day of release, making it the second-fastest selling album of 2008, behind Coldplay's Viva la Vida. It debuted on the UK Albums Chart at No. 1 with first-week sales of 200,866 copies, making it the 51st fastest selling album ever in the UK. The album debuted at No. 5 on the Billboard 200 in the U.S. with 53,000 copies sold. It is the highest chart position of any Oasis album in the U.S. since Be Here Now, which debuted at No. 2, but fewer total opening week sales than Don't Believe the Truth. It spent over 30 weeks in the French Albums Chart. Many critics lauded Dig Out Your Soul as one of the band's strongest albums, one opined that "it seems Oasis have made something that can happily play alongside Morning Glory". In August 2009, during the tour in support of the album, the band split up due to Noel not being able to work with Liam any more.

2009-2014: Beady Eye
In November 2009, Gallagher announced that he and former Oasis band members had written new material as part of a new project, and could be gigging as early as a couple of months, and stated that "Oasis are done, this is something new". On 19 November 2009, he announced that he would be recording an album with Gem Archer, Andy Bell, and Chris Sharrock around Christmas time, with a possible release date in July 2010. He told MTV: "We've been demoing some songs that we've had for a bit. Just doing that, on the quiet, not making a big fuss about it. After Christmas we might go in the studio and record them and hopefully have an album out in July." He later said that the band would "do it in a different kind of way now. I'll try and reconnect with a new band, new songs, and I'm feeling confident about the songs." He was reported to have been "feeling a million percent confident that they could be better than Oasis".

In March 2010, Gallagher was voted the greatest frontman of all time in a reader poll by Q magazine. On 16 March 2010, he announced that his new band would be releasing their first single in October with an album to follow the next year. On 9 November 2010, Beady Eye released their first single "Bring the Light" as a free download. The next single from the album, "The Roller", was released in January 2011. The band's debut album Different Gear, Still Speeding was released on 28 February 2011. On the album the songwriting is credited as a collaborative work between Gallagher, Andy Bell, and Gem Archer. The BBC and The Independent both commented that the album bests Oasis' later music, if not lacking innovation from the previous group, while NME praised the album's simplicity and variety and cited "Bring the Light" as a surprising highlight. The album is generally agreed to have surpassed expectations, with Mojo remarking that the album "shaped up better than many imagined," and Q saying that it "decimates all negative preconceptions."

On 3 April 2011, Beady Eye headlined a Japan Tsunami Disaster relief concert at the Brixton Academy. Gallagher organised the star-studded event as a fundraiser for the devastating event that happened on 11 March 2011. The event raised over £150,000 for the British Red Cross, which was working in the earthquake and tsunami-hit country. Gallagher also announced that Beady Eye's version of the Beatles' "Across the Universe", which they performed on the night, would be released as a charity single, to benefit the fundraising.

In March 2012, Gallagher stated that Beady Eye would play Oasis songs. They did this for the first time when they supported the Stone Roses in June 2012. This prompted speculation as to whether an Oasis reunion was in the offing. In August 2012, Beady Eye performed "Wonderwall" at the London 2012 Olympics closing ceremony.

The band's second studio album BE was released on 12 June 2013. It was recorded with Dave Sitek between November 2012 and March 2013. The band embarked on a corresponding tour playing a "secret gig" at Glastonbury. In contrast to his headlining spot with Oasis, Beady Eye featured as one of the first bands to open the festival. Gallagher stated it was a "refreshing" change. BE was not as successful in the United States as Gallagher and the rest of the band had hoped. This hindered their American popularity and it was announced there would be no tour dates scheduled for the United States. BE received a mixed critical reception. Many positive reviews complimented the band's progression from their debut album, while negative reviews criticised the album's lyrics and production.

Simon Harper of Clash magazine said, "Shades of light and dark ripple throughout and keep the listener guessing... (On 'Soul Love') Liam Gallagher's cosmic vibe is matched by the first distinct stamp of producer David Sitek's ambient adventuring, which commandeers the second-half of the song, letting it drift dreamily skywards. This is what permeates BE, making it sonically enchanting." On 25 October 2014, Gallagher announced that Beady Eye had disbanded. His post on Twitter stated that the band were "no longer" and thanked fans for their support.

2016-2018: As You Were and Why Me? Why Not.
In a Twitter post on 4 January 2016, Gallagher balked at the idea of pursuing a solo career. However, in an interview with Q later that year, he announced that he would be releasing solo songs in 2017; he did not consider it a solo career, stating that he had a backlog of songs he had written over the years and wanted to release them. A solo appearance at Bergenfest in 2017 was announced in November 2016, with other festival appearances for summer 2017 later confirmed. After beginning to record his debut solo album in 2016, it was announced in March 2017 that the album was to be titled As You Were. His solo debut single "Wall of Glass" was released on 1 June, with an accompanying music video. In the same month, Gallagher performed his first solo concert at the Ritz in Manchester with all proceeds going to victims of the Manchester terror attack. He also revealed that he would launch his first solo tour of the United States and Canada to support the album's release.

On 4 June 2017, Gallagher made a surprise appearance at the One Love Manchester benefit concert, where he played "Rock 'N' Roll Star", "Wall of Glass", and "Live Forever" alongside Coldplay's Chris Martin and Jonny Buckland. He performed at the Rock am Ring festival and the Pinkpop Festival in June 2017. Since a dispute with his management in 2017, he has been represented by his Australian-born nephew Daniel Nicholas. Gallagher also performed at Glastonbury in June 2017. During the set, he sang "Don't Look Back in Anger" for the first time, dedicating his performance to the victims of the recent Manchester and London terror attacks and the Grenfell Tower fire. On 30 June 2017, he released his second solo single "Chinatown". In July, he performed at the Exit festival in Serbia and Benicassim festival in Spain. On 3 August, Gallagher performed at Lollapalooza in Chicago and left the stage in the middle of a song after performing for only 20 minutes. He later apologised on Twitter and said he had vocal problems. In August, Gallagher performed at Reading and Leeds Festival. In October, he performed the Beatles' song "Come Together" with Foo Fighters and Joe Perry at the CalJam festival in California.

On 6 October 2017, As You Were was released to positive reviews. The album proved to be a successful comeback for Gallagher, debuting at No. 1 in the UK with first-week sales of 103,000. In doing so, it outsold the rest of the top 10 of the UK Albums Chart combined, as well as achieving higher first-week sales than both Beady Eye albums combined. It also achieved the highest single-week vinyl sales in 20 years, with 16,000 copies sold. On 23 October, Gallagher announced that he would be doing a one-off concert in Finsbury Park on 29 June 2018. The gig sold out within minutes of tickets being announced. Subsequently, it was announced that there would be a concert at Emirates Lancashire Cricket Club in Manchester on 18 August 2018. It was also confirmed that Gallagher would be a headline act at the TRNSMT Festival in Glasgow Green on 30 June 2018, and that he would be a headline act at the 2018 Isle of Wight Festival alongside Depeche Mode, the Killers, and Kasabian.

In February 2018, Gallagher performed "Live Forever" at the Brit Awards as a tribute to the victims of the 2017 Manchester Arena attack, after Ariana Grande (whose show was the target of the attack) could not perform due to illness. In April, it was confirmed that he would support the Rolling Stones at The London Stadium on 22 May. Later that month, he confirmed that he had started work on his second solo album with Greg Kurstin and Andrew Wyatt. On 29 May 2019, Gallagher revealed that the album would be called Why Me? Why Not. On 7 June, "Shockwave" was released as the album's lead single. The same day, a documentary was released called As It Was, which chronicled Gallagher's return to music. On 27 June, Gallagher released another single titled "The River". On 26 July, he released a third single from the album, "Once", followed by a fourth single, "One of Us", on 15 August.

Gallagher played an acoustic set for MTV Unplugged in Hull City Hall on 3 August, showcasing his solo songs. "Once" debuted live and new songs "One of Us", "Now That I've Found You" (which was inspired by Gallagher's reunion with his daughter Molly), "Gone", and "Why Me? Why Not." were played publicly for the first time. Gallagher also performed several Oasis songs, including "Stand by Me" for the first time since 2001, and "Sad Song" which he had never performed live before. For the Oasis songs, Gallagher was joined on stage by former Oasis guitarist Paul "Bonehead" Arthurs. The special aired on 27 September, several hours after ''Why Me? Why Not.'' debuted at number one in the UK.

''Why Me? Why Not.'' received mostly positive reviews from music critics. Many positive reviews complimented the album for expanding on the sound of As You Were, with Gallagher's vocals also being singled out for praise. At Metacritic, which assigns a normalized rating out of 100 to reviews from mainstream publications, the album received a weighted average score of 74 based on 19 reviews, indicating "generally favorable reviews". In November, he received the first Rock Icon award at the MTV Europe Music Awards. That same month, he announced that he would perform at Manchester's Heaton Park on 12 June 2020 and TRNSMT Festival on 11 July 2020.

2020-present: C'mon You Know and Liam Gallagher & John Squire
On 31 January 2020, Gallagher surprise released a live EP entitled Acoustic Sessions, which contained 7 live acoustic performances of both his solo and Oasis songs, as well as the original demo version of "Once". On 27 March, he announced that the Heaton Park show was cancelled due to the COVID-19 pandemic. In response to the pandemic, he announced that he would perform a free show for NHS staff at The O2 Arena on 29 October 2020, which was ultimately postponed to 17 August 2021. After the first worldwide COVID-19 lockdown began in March 2020, Gallagher posted several humorous video clips to Twitter of him singing various Oasis hits with reworked lyrics to advise his fans to wash their hands. Later that year, Gallagher released his MTV Unplugged performance as his first live album, MTV Unplugged (Live At Hull City Hall), containing 10 of the 17 songs played. It was released on 12 June 2020 and debuted at number one on the UK charts upon its release, becoming Gallagher's third UK no.1 album as a solo artist.

On 27 November 2020, Gallagher released a stand-alone single titled "All You're Dreaming Of". The proceeds from the song go to Action for Children. Peaking at No. 24, it became his fourth solo single to reach the UK top 40, while also becoming the UK's highest selling vinyl single of 2020.

In October 2021, Gallagher collaborated with Richard Ashcroft on a reworked version of "C'mon People (We're Making It Now)" for Ashcroft's album Acoustic Hymns Vol. 1.

On 1 October 2021, Gallagher announced that he would be releasing a third solo album, titled C'mon You Know, on 27 May 2022. Gallagher performed at Knebworth Park on 3 and 4 June 2022, nearly 26 years after he performed there with Oasis. On 11 October, Gallagher announced that he would also perform at the Etihad Stadium in Manchester on 1 June and Hampden Park in Glasgow on 26 June 2022.

On 20 January 2022, Gallagher announced that the first single to be released from C'mon You Know would be "Everything's Electric" co-written by Dave Grohl—who also provided drums—and Greg Kurstin. The track was released on 4 February 2022. Gallagher performed "Everything's Electric" at the 42nd Brit Awards on 8 February 2022. It debuted at number 18 on the UK Singles Chart Top 100 and debuted at number 1 on the UK Singles Sales Chart. The album's title track was released on 1 April. The album's third single "Better Days" was released 22 April with the song's proceeds going to War Child. The album's fourth single "Diamond In The Dark" was released on 26 May.

On 17 March, Gallagher announced that he would be releasing his Down By The River Thames performance as his second solo live album. It was released on 27 May 2022, the same day as C'mon You Know. On 3 and 4 June, Gallagher performed at Knebworth Festival in Hertfordshire. The concerts were performed on two consecutive nights which coincided with C'mon You Know becoming a number-one album in the UK national charts.

On 29 July, Gallagher released his second EP, Diamond In The Dark, which features a cover of "Bless You", originally recorded by John Lennon. On 10 October 2022, Gallagher released a fifth single from the album titled "Too Good For Giving Up" in partnership with mental health organisation Talk Club UK.

On 16 October 2023, Gallagher announced that he would do a tour to mark the thirtieth anniversary of Definitely Maybe in June 2024 where he would perform the album in its entirety alongside some of B-sides from the album's singles. On 21 November 2023, Gallagher announced that he would headline TRNSMT on 12 July 2024.

In 2024, Gallagher collaborated with ex-Stone Roses guitarist John Squire on the album Liam Gallagher & John Squire, which was released on 1 March 2024; the album was preceded by the singles "Just Another Rainbow" and "Mars to Liverpool". Squire and Gallagher announced a tour on 26 January 2024.

Controversies
With the appearance of Oasis on the music scene in 1994, Gallagher quickly made a public name for himself with his "loutish" behaviour. By 2000, his reputation and confrontational persona saw him feature in a Channel 4 documentary Hellraisers along with actors Peter O'Toole, Oliver Reed and Richard Harris and musicians Keith Moon and Ozzy Osbourne.

After an argument on a flight to Australia in 1998 that apparently involved a scone, Gallagher was banned for life from Cathay Pacific airlines; he responded that he would "rather walk". During the band's Australian tour at the time, he was arrested and charged with assault after allegedly headbutting a 19-year-old fan who claimed he was only asking Gallagher for a photo. Criminal charges were later dropped, although a civil case was pursued that led to Gallagher reportedly settling out of court. In 2006, Gallagher allegedly had a drunken brawl with footballer Paul Gascoigne at the Groucho Club in London, which ended with him setting off a fire extinguisher in Gascoigne's face.

On an early U.S. tour, Gallagher made derogatory remarks about Americans, as well as his brother Noel, which led to an ultimatum from the latter, who briefly left the band in 1994. When addressing their muted reception in the U.S. (especially in comparison with their home country), Gallagher said, "Americans want grungy people, stabbing themselves in the head on stage. They get a bright bunch like us, with deodorant on, they don't get it."

On receiving an award at the 2010 Brit Awards for the best album of the past 30 years, Gallagher swore while he thanked all the former members of Oasis except for his brother. He then dropped the microphone and gave the award to a member of the crowd. Gallagher's behaviour prompted that year's host, Peter Kay, to brand him a "knobhead", much to the applause of the audience.

Musical style and inspirations
Gallagher's voice has been compared to a blend of John Lennon, Johnny Rotten and Ian Brown. He has stated he has no clear influence other than Lennon and "music" itself, though he has been known to incorporate many different forms such as punk, indie, new wave, and jazz. On his singing, Spin magazine states that he "twists vowels to the stretching point Johnny Rotten-style — 'sun-shee-ine'". On the Definitely Maybe DVD, Gallagher revealed that the reason he sings with his arms behind his back is because it allows him to project more power through his voice. His singing pose also sees him leaning forward, arching his head up towards the mic on the stand.

Gallagher stated that his first record purchase was the debut album of the Stone Roses. In 2017, Gallagher admitted that had it not been for pop singer Madonna, he would have never entered the music industry. Recalling a childhood anecdote, he said he was "blown away" the first time he heard her song "Like a Virgin".

Other projects
On 7 May 2010, it was confirmed that Gallagher's production company In 1 Productions would adapt the Richard DiLello book about the Beatles' record label Apple Corps, called The Longest Cocktail Party, into a feature film. As of 2021, the film has yet to be completed. Gallagher was previously the owner of the clothing range Pretty Green, named after a song by The Jam.

In 2014, Gallagher designed a Parka-wearing Paddington Bear statue, one of fifty located around London prior to the release of the film Paddington, which was auctioned to raise funds for the National Society for the Prevention of Cruelty to Children (NSPCC).

In March 2015, Gallagher appeared alongside Stephen Fry in a short film for Comic Relief titled National Treasures. In June, he played in a charity football match at the Juventus Stadium in Turin and performed on a special episode of TFI Friday. For the latter, he performed "My Generation" by The Who as part of a supergroup which included Paul Arthurs, Roger Daltrey, Jay Mehler, and former Oasis collaborator Zak Starkey.

In October 2017, Gallagher appeared in the George Michael documentary Freedom, in which he referred to the recently deceased Michael as a "modern-day Elvis", particularly praising his 1990 single "Praying for Time". On 3 November, he made an appearance alongside his mother Peggy and son Gene in a celebrity edition of the Channel 4 series Gogglebox in aid of Stand Up to Cancer. In December, he narrated the Climate Coalition's "alternative Christmas advert" depicting a snowman melting due to climate change.

Gallagher released a documentary in 2019 called As It Was, following his life after Beady Eye and his life leading up to his solo debut album As You Were.

Gallagher stars alongside sons Lennon and Gene in a documentary called Liam Gallagher: 48 Hours at Rockfield, which documents a 48-hour period in Rockfield Studios with exclusive performances and interviews. It was released in May 2022.

Gallagher is among the people interviewed for the documentary film If These Walls Could Sing directed by Mary McCartney about the recording studios at Abbey Road.

Name
Gallagher was registered after birth with the name William John Paul Gallagher. He is commonly known as Liam Gallagher, with Liam being a shortened version of William.

Relationships
On 7 April 1997, Gallagher married actress Patsy Kensit at Marylebone Town Hall. Two months later, he began an affair with singer Lisa Moorish in Los Angeles, and she gave birth to a daughter named Molly on 26 March 1998. Gallagher did not meet Molly until May 2018, after which he expressed hope that he would have a continued presence in her life. Molly would later change her surname on her social media profiles from "Moorish" to "Moorish-Gallagher".

Gallagher and Kensit's son, Lennon Francis Gallagher, was born on 13 September 1999. The couple divorced in 2000. Gallagher's second son, Gene Gallagher, was born to Canadian singer Nicole Appleton on 2 July 2001. After being together for nearly eight years, Gallagher and Appleton married on 14 February 2008, also at Marylebone Town Hall.

From 2011 to 2012, Gallagher had an affair with journalist Liza Ghorbani, who gave birth to a daughter named Gemma in January 2013. The affair was publicly revealed five months later, after he had separated from Appleton and started dating Debbie Gwyther, who is his manager and publicist. During this time, he briefly moved to his mother's house in Ireland, and he was divorced from Appleton in April 2014. His relationship with brother Noel further deteriorated following the severe financial pressures resulting from Liam's divorce and family court settlements, and again when Liam's requests for Noel to take part in an Oasis reunion to help him raise funds were ignored. In 2019, he praised all the mothers of his children for raising the children to be "good people".

During a holiday on the Amalfi Coast in August 2019, Gallagher proposed to Gwyther. They live in the Highgate area of London with their two cats Sid and Nancy, whom they adopted from Wood Green Animal Charity and their dog Buttons, whom they adopted from Thailand.

Views
Gallagher endorsed the Labour Party in the 2017 UK general election. He has discussed his concerns on climate change, having publicly praised Swedish climate activist Greta Thunberg, and voted for the Green Party in the 2019 UK general election. He has called people involved with cancel culture "fucking squares" and elaborated, "Unless they come around to your house and say you're cancelled, you're still going to do your fucking thing. ... You can still go and do your gig, there are people out there who are going to like what you've got to say."

Hobbies
Gallagher is a lifelong supporter of Manchester City FC. In 2019, he revealed that he never learned how to drive or swim. He has cited Quadrophenia, Scarface, Seven and Trainspotting as his favourite films. Whilst on The 2 Johnnies podcast, Gallagher revealed that he supported the Mayo Gaelic Football Team and watches the All-Ireland Senior Football Championship final every year

Health
Gallagher often goes jogging, but revealed in 2019 that he had begun to suffer from arthritis of the hips and that doctors had advised him to jog less. In early 2023, Gallagher underwent hip surgery. He also suffers from psoriasis, which has forced him to sometimes wear protective gloves, as well as Hashimoto's thyroiditis and hay fever.

Gallagher fell out of a helicopter following his headline set at the 2021 Isle of Wight Festival, sustaining cuts and bruises to his face. The injuries were severe enough for Gallagher to delay his performance at the 2021 edition of the Belsonic festival to the 2022 edition.

Relationship with Noel Gallagher
During Oasis's American tour in 1994, Liam frequently changed the words of Noel's songs so that they were offensive to both Americans and Noel. In September 1994, Oasis played at the Whisky a Go Go in Los Angeles. The day of the show Oasis had been using methamphetamine that they believed was cocaine. The band made several mistakes and tensions arose on stage between Liam and Noel, eventually leading to Liam hitting Noel in the head with his tambourine. After the show, Noel shortly left the tour and went to San Francisco.

During the 1995 recording sessions for (What's the Story) Morning Glory?, the brothers had a fight when Liam invited everyone from a local pub back to the studio while Noel was trying to work, culminating in Noel hitting Liam over the head with a cricket bat. Noel later described this event as "possibly the biggest fight we ever had".

In August 1996, after a record-breaking pair of shows at Knebworth, tension mounted between the Gallaghers when Liam backed out of Oasis's MTV Unplugged set minutes before it was due to start. Noel was forced to fill in at the last minute. Liam said that he had been struck down with a "sore throat" and that he does not like performing acoustically, though Noel has claimed he was hungover. Noel was further angered when Liam heckled him from the balcony while the band performed. Four days after, Noel was again forced to fill in for Liam on the first show of their American tour, when Liam refused to travel to America with the rest of the band claiming he needed time to buy a house. He was back on stage with Oasis for their next show three days later in Detroit. Tension between Noel and the rest of the band mounted and Noel left the tour, causing several media outlets to question the future of the band.

While on tour in Barcelona in May 2000, Oasis were forced to cancel a show when drummer Alan White's arm seized up; the band spent the evening drinking instead. During the night Liam made a crude remark about Noel's wife, Meg Mathews (apparently questioning the legitimacy of Noel's baby daughter Anais), leading to a fight. Following this, a press release was put out declaring that Noel had decided to quit overseas touring with Oasis. The rest of the band, with guitarist Matt Deighton replacing Noel, played the remaining dates. Noel eventually returned for the British and Irish legs of the tour; at the first of these shows the brothers shook hands after the song "Acquiesce".

In 2009, prior to the group's break, Noel called Liam "rude, arrogant, intimidating, and lazy", describing him as "the angriest man you'll ever meet ... like a man with a fork in a world of soup". The final straw for the band came at Rock En Seine in Paris, when an altercation between the brothers (subsequently described by Noel as "no physical violence but there was a lot of World Wrestling Federation stuff") prior to their performance resulted in the destruction of Noel's guitar and saw him announce his departure from the group. Liam later claimed he "messed the first one up" when questioned about his 2019 MTV Unplugged performance and has since claimed he missed the show because he "accidentally got drunk again".

Liam has stated he does not speak much with Noel and that they "don't really have a relationship". During the final tour, the only time that they ever spoke directly was when onstage. Noel would later reveal that while they were in Oasis, the two "never hung out together outside of the band, ever". Since the band's split, the only direct contact they have had with each other has consisted of exchanging text messages at Christmas; Liam also invited Noel to his wedding, which was scheduled to take place in 2021, but did not believe Noel would attend. When speaking to Sky News, Noel denied any invite being received and remarked that as he was not invited to Liam's previous weddings "I'm not going to go to this one, am I?". Despite their constant fighting, the Gallaghers showed mutual affection before, during, and after their time in Oasis. Liam often calls Noel the best songwriter in the world, while Noel frequently calls Liam "cooler" than himself and praises Liam's good looks. Noel has said that Oasis came down to the relationship between him and Liam. Weeks prior to this, Noel said Liam was "obsessed with him", leading Liam to allege the same thing about Noel.

Discography

 * with Oasis
 * Definitely Maybe (1994)
 * (What's the Story) Morning Glory? (1995)
 * Be Here Now (1997)
 * Standing on the Shoulder of Giants (2000)
 * Heathen Chemistry (2002)
 * Don't Believe the Truth (2005)
 * Dig Out Your Soul (2008)

 * with Beady Eye
 * Different Gear, Still Speeding (2011)
 * BE (2013)

 * Solo albums
 * As You Were (2017)
 * Why Me? Why Not. (2019)
 * C'mon You Know (2022)

 * with John Squire
 * Liam Gallagher & John Squire (2024)

Touring band members
Current members Former members
 * Mike Moore – guitar (2017–present)
 * Drew McConnell – bass, backing vocals (2017–present)
 * Dan McDougall – drums, backing vocals (2017–present)
 * Jay Mehler – guitar (2017–present)
 * Paul "Bonehead" Arthurs – guitar (2017–2022, 2023–present)
 * Christian Madden – keyboards (2017–present)
 * Adam Falkner – drums (2023; substitute for Dan McDougall)
 * Barrie Cadogan – guitar (2022–2023)

title: Liam Gallagher


text:
Ellison Onizuka

Ellison Shoji Onizuka (エリソン・ショージ・オニヅカ, 鬼塚 承次) was an American astronaut, engineer, and U.S. Air Force flight test engineer from Kealakekua, Hawaii, who successfully flew into space with the Space Shuttle Discovery on STS-51-C. He died in the destruction of the Space Shuttle Challenger, on which he was serving as Mission Specialist for mission STS-51-L. Onizuka was the first Asian American and the first person of Japanese origin to reach space.

Early life
Onizuka was born on June 24, 1946, to Japanese American parents Masamitsu and Mitsue Onizuka. He was a Buddhist. Onizuka had two older sisters, Shirley and Norma, and a younger brother, Claude, who became the family spokesman after the Challenger disaster. Growing up, Ellison Onizuka was an active participant in FFA, 4-H, and the Boy Scouts of America, where he reached the level of Eagle Scout.

Onizuka graduated from Konawaena High School in 1964. He received a Bachelor of Science degree in Aerospace Engineering in June 1969, and a Master of Science degree in that field in December of the same year, from the University of Colorado at Boulder. Onizuka participated in U.S. Air Force ROTC during his time there and is an alumnus of Triangle Fraternity, as well as a member of the Tau Beta Pi honor society.

Onizuka married Lorna Leiko Yoshida on June 7, 1969, while completing his studies at the University of Colorado. They had two daughters, Janelle Onizuka-Gillilan (b. 1969) and Darien Lei Shizue Onizuka-Morgan (b. 1975).

Air Force career
On January 15, 1970, Onizuka entered active duty with the United States Air Force, where he served as a flight test engineer at Sacramento Air Logistics Center at McClellan Air Force Base. He worked in test flight programs and systems security engineering for the F-84, F-100, F-105, F-111, EC-121T, T-33, T-39, T-28, and A-1.

From August 1974 to July 1975, Onizuka attended the U.S. Air Force Test Pilot School. In July 1975, he was assigned to the Flight Test Center at Edwards Air Force Base in California. Onizuka became a squadron flight test engineer at the USAF Test Pilot School, and later worked as a manager for engineering support in the training resources division. His duties there consisted of course instruction and management of the airship fleet (A-7, A-37, T-38, F-4, T-33, and NKC-135) being used for the Test Pilot School and Flight Test Center. While at the school, Onizuka registered more than 1,700 flight hours.

NASA career
Onizuka was selected for the astronaut program in January 1978 and completed one year of evaluation and training in August 1979. Later, he worked in the experimentation team, Orbiter test team, and launch support crew at Kennedy Space Center for the STS-1 and STS-2. At NASA, Onizuka worked on the Shuttle Avionics Integration Laboratory (SAIL) test and revision software team.

Onizuka's first space mission took place on January 24, 1985, with the launch of mission STS 51-C on Space Shuttle Discovery, the first Space Shuttle mission for the Department of Defense. He was accompanied by Commander Ken Mattingly, Pilot Loren Shriver, fellow Mission Specialist James Buchli, and Payload Specialist Gary E. Payton. During the mission, Onizuka was responsible for the activities of the primary payloads, which included the unfolding of the Inertial Upper Stage (IUS) surface. After 48 orbits around the Earth, Discovery landed at Kennedy Space Center on January 27, 1985. Onizuka had completed a total of 74 hours in space.

Onizuka was assigned to the mission STS 51-L on the Space Shuttle Challenger that took off from Kennedy Space Center at 11:38:00 EST (16:38:00 UTC) on January 28, 1986. The other Challenger crew members were commander Dick Scobee, pilot Michael J. Smith, mission specialists Ronald McNair, Judith Resnik, and payload specialists Gregory Jarvis and Christa McAuliffe. The shuttle was destroyed when a flame jet leaking from a solid rocket booster ruptured the liquid hydrogen fuel tank 73 seconds after launch. All seven crew members were killed.

Following the Challenger disaster, examination of the recovered vehicle cockpit revealed that three of the crew members' Personal Egress Air Packs were activated: those of Onizuka, Resnik, and Smith. The location of Smith's activation switch, on the back side of his seat, means that either Resnik or Onizuka could have activated it for him. This is the only evidence available from the disaster that shows Onizuka and Resnik were alive after the cockpit separated from the vehicle. However, if the cabin had lost pressure, the packs alone would not have sustained the crew during the two-minute descent.

Onizuka was buried at the National Memorial Cemetery of the Pacific in Honolulu, Hawaii. At the time of his death, he held the rank of lieutenant colonel. Onizuka was posthumously promoted to the rank of colonel.

Memberships and distinctions
Onizuka belonged to the following organizations: Society of Flight Test Engineers, the Air Force Association, the American Institute of Aeronautics and Astronautics, Tau Beta Pi, Sigma Tau, Arnold Air Society, and Triangle Fraternity.

Among Onizuka's distinctions are the Air Force Meritorious Service Medal, Air Force Commendation Medal, Air Force Outstanding Unit Award, Air Force Organizational Excellence Award, National Defense Service Medal, Air and Space Longevity Service Award, and NASA Space Flight Medal. He was posthumously awarded the Congressional Space Medal of Honor.

Legacy
Onizuka Air Force Station in Sunnyvale, California and Onizuka Village family housing on Hickam Air Force Base are dedicated to Onizuka.

The Ellison S. Onizuka Space Center at Kona International Airport in the Kona district of Hawaii island where he was born and raised, was dedicated to him. The center closed in March 2016 and was unable to find a suitable location to reopen. Select items from the center's collection have been put on permanent display at the Japanese Cultural Center of Hawaii in Moiliili on the island of Oahu. They not only feature Onizuka's personal items, but also the only Moon rock in Hawaii and the space suit from Apollo 13 astronaut Fred Haise.

Two astronomical features were also named after Onizuka: an asteroid discovered by Edward L. G. Bowell on February 8, 1984, 3355 Onizuka and a 29-km-diameter crater on the Moon, Onizuka. The Cygnus NG-16 ISS resupply spacecraft was also named after Onizuka (S.S. Ellison Onizuka).

Little Tokyo in Los Angeles, California has a street named after Onizuka, as does the street surrounding Whitcomb Elementary school in Clear Lake City, Houston, Texas, where his daughters attended. It also named its library the Onizuka Memorial Library. (At the time of the Challenger disaster, his older daughter, Janelle, attended Clear Lake High School. His younger daughter, Darien Lei, was at Whitcomb.) In addition, Onizuka Street in Little Tokyo has a scale replica of the Challenger as a memorial, and a permanent memorial to Onizuka is located in the lobby of the Hompa Hongwanji Buddhist Temple.

The Onizuka Center for International Astronomy, named in Onizuka's honor, is the mid-level support and visitor complex for the Mauna Kea Observatories in Hawaii. It includes a Visitor Information Station as well as dining, lodging, office, and maintenance facilities for observatory staff and astronomers. A plaque of his face is mounted on a boulder by the entrance to the Visitor Information Station. Triangle Fraternity has the Ellison Onizuka Young Alumnus Award in tribute to him.

The Ann & H.J. Smead Aerospace Engineering Sciences building at the University of Colorado at Boulder features a conference room named after Onizuka on the third floor. The Arnold Air Society Squadron attached to the 105th Air Force ROTC Detachment at the University of Colorado at Boulder bears his name.

Page 28 (Page X of additional page inserts, or page 52 of the extended length version) of every new standard U.S. passport contains this quotation: "Every generation has the obligation to free men's minds for a look at new worlds... to look out from a higher plateau than the last generation." - Ellison Onizuka

The Hawaii Space Grant Consortium holds an annual Astronaut Ellison Onizuka Science Day at the University of Hawaiʻi at Hilo for students in grades 4–12, parents and teachers. El Camino College in Torrance, California hosts an annual Onizuka Space Science Day, jointly organized by the Onizuka Memorial Committee.

The students at the United States Air Force Test Pilot School present the Onizuka Prop Wash Award to the classmate who contributed most to class spirit and morale.

On January 1, 2017, the airport in Onizuka's home district of Kona was renamed Ellison Onizuka Kona International Airport at Keāhole.

Clear Lake High School, where Onizuka's children went to school, has on display a soccer ball that was on board the Challenger during the accident. It was given to Ellison on behalf of the soccer team that he coached, and for which his children played, to be brought into space. The ball was retrieved during the recovery efforts and donated to the school. In 2016, Col. Robert Kimbrough on Expedition 49/50 brought the ball into space.

A Cygnus resupply vehicle on ISS resupply mission Cygnus NG-16 was named the SS Ellison Onizuka in his honor. It launched on August 10, 2021, and arrived at the ISS on August 12.

In media

 * Onizuka was portrayed by Keone Young in the 1990 TV movie Challenger.
 * In Star Trek: The Next Generation, a shuttlecraft carried aboard the starship Enterprise bears Onizuka's name, as seen in the three episodes "The Ensigns of Command", "The Mind's Eye" and "The Outcast."

title: Ellison Onizuka