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Talk:Truth value

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untitled
Is "truth-value" a British spelling or something? In American English, it seems inappropriate unless used as an attributive. ("In topos theory, the truth-value object takes the place of the set of truth values.") -- Toby 04:22 Mar 3, 2003 (UTC)

Changed accordingly. -- Toby 05:26 Apr 15, 2003 (UTC)

Truth-value occurs in US and UK English & is I believe the more common usage. See e.g. http://www.m-w.com/dictionary/truth-value :-

''Main Entry: truth–value Function: noun Date: 1903 the truth or falsity of a proposition or statement and Truth-value semantics

''--Philogo 14:18, 8 November 2007 (UTC)

Removed Misconception About Intuitionistic Logic
As noted in the discussion on the Intuitionistic logic, there is a common misconception that Intuitionistic Logic has three truth values. This misconception has been removed from the Intuitionistic Logic article, and hence it has been removed from here. -- FatherBrain 14:35, 22 September 2005 (UTC)

 * I actually prefer the problematic-but-imprecise old formulation, A simple intuitionistic logic has truth values of true, false, and unknown, to what we have now, the precise, problematic in intuitionistic logic there may be any number of truth values between true and false, related by a partial order (not introduced by FatherBrain). There's a strong reason why Heyting algebras don't give a truth-value semantics for intuitionistic logic, because the structure of the Heyting algebra for a given logic changes with the logic, and there's nothing like a Stone representation theorem to tell you how the families of theories are compounded out of (in classical logic's case) power set algebras.
 * And there's a good reason for this. The BHK semantics for classical logic is expressed in terms of proof conditions, not truth conditions.  The case of implication, in particular, can't be reduced to truth conditions, since the value of $$\phi \rightarrow \psi$$ turns on what constructions there are that take argument of type φ and give result of type ψ, something that isn't compositional in terms of formulae, but instead is compositional in the sense of proof constructions.
 * As a side note, if we restrict the language of intuitionistic propositional logic to have no propositional variables, then it has the same theory as propositional-variable free classical logic. This is because truth tables work for intuitionistic propositional logic: if the atomic formulae are all either true or false, then we can determine the value of the whole formula by using the classical truth table.
 * The talk of truth values in topos theory is different than that in logic: the usual construction of a topos from intuitionistic type theory yields  two truth values (up to isomorphism), i.e. two global elements of the subobject classifier, namely true and false, and this does not mean that intuitionistic logic is classical logic.
 * So I shall delete lots from this article. — Charles Stewart (talk) 07:54, 25 June 2009 (UTC)

 * Re-reading Andrej Bauer's article, I see now that what I wrote was confused/confusing. So apologies for the rash edit.  But could you please expand the article to make your points more clearly?  In particular, what role do truth values play in a logic, and what is it that makes a logic truth valuational, if "Having truth values in this sense does not make a logic truth valuational"?  Also, I don't see how the fact that intuitionistic logic has a proof-based semantics can be used as an argument that it does not have a truth-based semantics. — Noamz (talk) 11:17, 25 June 2009 (UTC)

 * Putting a cleaned-up version of the above would be a bit of a personal essay: I just wanted to put a defensible case against what was being asserted in the article. A better thing would be to survey attitudes to truth values, which range from "True and false are the only things that could be truth values" through "a logic has truth values if it has a truth-functional semantics expressible as through finite matrices; truth values are then the values the rows and columns can take" through my position to "Lindenbaum algebras are algebras of truth values". — Charles Stewart (talk) 09:15, 26 June 2009 (UTC)

"Truth value" as a special case of probability?
I ran into this in Paul C. Rosenbloom, The Elements of Mathematical Logic, Dover Publications, Inc. Mineola, NY, first published 1950, Dover edition 2005. Unfortunately my edition is flawed and contains no bibliography (!), hence the empty references [ ]:

 * "The notion of truth value may be regarded as a special case of that of probability, which is, in turn, essentially equivalent to that of measure. (See Kolmogoroff, Grundbegriffe der Wahrscheinlichketsrechnung, Berlin 1933; Cramer, Methods of Mthematical Statistics, Princeton, 1946, Reichenbach [ ], Koopman [ ], Kleene and Evans [ ]). In most of the precise treatments of probability the concept is defined on an algebra of classes. Since propostions also form a Boolean algebra, it should be easy and desirable to treat directly the notion of the probability of a propostion." (p. 198)

I believe that this has progressed through the years into "machine learning"... but am otherwise unfamiliar with the concepts, except this: they seem to echo the philosophy of Bertrand Russell. Does anyone have any comments? Thanks, wvbaileyWvbailey 21:08, 27 June 2006 (UTC)

"Truth value" is better than "Logical value"
It was a mistake to move the article from Truth value to Logical value. The phrase truth value is the established terminology in the logic community. Frege 21:36, 21 November 2006 (UTC)

Definition of "truth value", PM, Frege, Peano, Wittgenstein, etc
This is just to hold the references:
 * From Principia Mathematica 2nd Edition page 7 and repeated on page 72:
 * "Truth-values. The "truth-value" of a proposition is truth if it is true, and falsehood if it is false*.
 * [In footnote:] "*This phrase is due to Frege" [PM 2nd edition p. 7]

I have not located this in Frege so far [Begriffsschrift, van Heijenoort 1967:1ff]. Frege uses the notions 'affirmation' and 'denial' in his definition of "conditionality":
 * "§5. If A and B stand for contents that can become judgements (§2), there are the following four possibilities:
 * (1) A is affirmed and B is affirmed;
 * (2) A is affirmed and B is denied;
 * (3) A is denied and B is affirmed;
 * (4) A is denied and B is denied.
 * "Now [drawing here symbolizing (~B V A)] stands for the judgment that the third of these possibilites does not take place, but one of the three others does. Accordingly, if [the sign (~B V A)] is denied, this means that the third possibility takes place, hence that A is denied and B affirmed." (van Heijenoort 1967:13-14) [see Begriffsschrift ]

Peano 1889 defines two signs ∧ to represent "the false" and ∨ to represent the true:
 * "[The sign ∨ means the true, or identity; but we never use this sign.]
 * "The sign ∧ means the false, or the absurd." (brackets in original, Peano 1889 in van Heijenoort 1967:86-87

These sign ∧ also "denotes the class that contains no individuals". Again in brackets, Peano states that the sign ∨ "denotes the class composed of all individuals under consideration" and that this sign will not be used. (page 88).

Other places to search: Russell 1903 (Principles of Mathematics), Hilbert in van Heijenoort, Dedekind. Back further to Boole.

Wittgenstein in Tractatus (in particular 4.2ff:
 * "4.3 The truth-possibilities of the elementary propositions mean the possibiliites of the existence and nonexistence of the atomic facts.
 * "4.31 The truth-possibiliites can be presented by schemata [truth tables] of the following kind ("T" means "true", "F" "false" . . .." BillWvbailey (talk) 17:18, 13 November 2012 (UTC)

 * Alfred North Whitehead, Bertrand Russell 1927 Principia Mathematica to *56 (PM second edition), Paperback Edition to *56, Cambridge University Press UK. No ISBN, no LCCCN.

 * Jean van Heijenoort, 1967 from Frege to Goedel: A Source Book in Mathematical Logic, 1879-1931 3rd printing 1976, Harvard University Press, Cambridge, MA, ISBN:0-674-32449-8 (pbk.)

 * Ludwig Wittgenstein, Major Works Selected Philosophical Writings, (Tractatus Logic-Philosphicus 1918), HarperPerennial Modernthought, 2009 harperCollins Publishers, ISBN 978-0-06-155024-9.

Intuitionistic logic
In this revision, the intro was moved into the body - but the sentence on intuitionistic logic was removed altogether. As there is no mention of this in the edit summary, I'm assuming that this was accidental. Because logical statements in intuitionistic logic are of course assigned truth values. I'll add something back in there.

http://en.wikipedia.org/w/index.php?title=Truth_value&diff=479091554&oldid=477141741

Have added it back and expanded it, as Truth_value

Robert Walker (talk) 07:13, 15 June 2014 (UTC)

title: Talk:Truth value


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Emperor Go-Momozono

Hidehito (英仁), posthumously honored as Emperor Go-Momozono (後桃園天皇), was the 118th emperor of Japan, according to the traditional order of succession. He was named after his father Emperor Momozono. The wording of go- (後) in the name translates as "later", so he has also been referred to as "Later Emperor Momozono", "Momozono, the second", or "Momozono II".

Go-Momozono became Emperor in 1771, but had a short reign that lasted to his death in 1779. Events during his reign were confined to a series of natural calamities that occurred in 1772, aside from that the political situation with the Shōgun was quiet. Things came to a head towards the end of Go-Momozono's life in the form of a succession issue as the Emperor had no eligible successor. As a result, he hastily adopted a son on his deathbed who later became the next Emperor.

Genealogy
He was the son of Emperor Momozono with a lady-in-waiting. Before becoming emperor, he was known as Imperial Prince Hidehito (英仁親王).

Consort and issue(s):
 * Empress (Nyogo): Konoe Koreko (近衛 維子, 26 January 1760 – 6 November 1783), later Seikamō-in (盛化門院), daughter of Konoe Uchisaki (近衛内前)
 * First Daughter: Imperial Princess Yoshiko (欣子内親王, 11 March 1779 – 11 August 1846), married to Emperor Kōkaku
 * Adopted children:
 * Adopted Son: Imperial Prince Kanehito(兼仁親王, 23 September 1771 – 11 December 1840), later Emperor Kōkaku

Early life
Before Go-Momozono's accession to the Chrysanthemum Throne, his personal name (imina) was Hidehito (英仁) or Hanahito. Prince Hidehito was born on August 5, 1758, and was the firstborn son of Emperor Momozono. After his father died in 1762, the title of Emperor went to his aunt who became known as Empress Go-Sakuramachi. Hidehito was deemed too young to become Emperor at the time but was named Crown Prince and heir 5 years later. Empress Go-Sakuramachi abdicated in favor of her nephew on January 9, 1771, and Prince Hidehito became Emperor immediately.

As Emperor
Little more than a year had passed into Go-Momozono's reign before Japan was hit with "The Great Meiwa Fire". On February 29, 1772, unofficial reports described a swath of ashes and cinders nearly five miles wide and 15 mi long—destroying 178 temples and shrines, 127 daimyō residences, 878 non-official residences, 8705 houses of hatamoto, and 628 blocks of merchant dwellings, with estimates of over 6,000 casualties. All this devastation subsequently engendered the costs of reconstruction. The year 1772 as a whole was later called "year of trouble" because it was marked by an extraordinary succession of natural calamities. A contemporary pun was made linking the words "Meiwa" + "ku" (meaning "Meiwa 9", that is, the year 1772 according to the era calendar) and the sound-alike word "meiwaku" (meaning "misfortune" or "annoyance"). In addition to the fire, a tempest struck the Kantō region, causing floods and ruining crops. Another storm brought flooding and high winds to the Kantō region, destroying an estimated 4000 houses in Edo alone. The era name (nengō) was changed at the end of the year to Anei (meaning "eternal tranquillity"); but this symbolic act proved to be futile. Epidemic diseases spread across the country in 1775 which resulted in 190,000 estimated deaths in Edo.

Succession issue and death
Go-Momozono's Imperial Family lived with him in the Dairi of the Heian Palace, he never officially married and only had children with a court lady named Konoe Koreko (近衛維子). This family included at least 2 sons who died in infancy, and one 10-month-old daughter at the time of the Emperor's early death. Emperor Go-Momozono became ill in 1779, but his daughter was not eligible to become empress due to her age. When it became clear that the Emperor would not survive, his aunt former Empress Go-Sakuramachi had him adopt a son on his deathbed. The adopted son was from the Kan'in branch of the Imperial family, and would become the next Emperor. Go-Momozono died on December 16, 1779, at the age of 21 and his adopted son Prince Morohito became Emperor Kōkaku in the following year. Go-Momozono's only daughter Princess Yoshiko would later become Kōkaku's chief wife (chūgū).

Go-Momozono's kami is enshrined in the Imperial mausoleum, Tsuki no wa no misasagi, at Sennyū-ji in Higashiyama-ku, Kyoto. Also enshrined in this location are this Emperor's immediate Imperial predecessors since Emperor Go-Mizunoo – Meishō, Go-Kōmyō, Go-Sai, Reigen, Higashiyama, Nakamikado, Sakuramachi, Momozono and Go-Sakuramachi. The shrine complex also encompasses the misasagi of three of Go-Momozono's immediate successors – Kōkaku, Ninkō, and Kōmei.

Eras and Kugyō
The years of Go-Momozono's reign are more specifically identified by more than one era name or nengō: While Kugyō (公卿) is a collective term for the very few most powerful men attached to the court of the Emperor of Japan in pre-Meiji eras. Even during those years in which the court's actual influence outside the palace walls was minimal, the hierarchic organization persisted. In general, this elite group included only three to four men at a time. These were hereditary courtiers whose experience and background would have brought them to the pinnacle of a life's career. During Go-Momozono's reign, this apex of the Daijō-kan included: Sadaijin, Udaijin, Naidaijin, and Dainagon.

The following eras occurred during Go-Momozono's reign:

 * Meiwa (1764–1772)
 * An'ei (1772–1781)

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

title: Emperor Go-Momozono


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Ipso facto

Ipso facto is a Latin phrase, directly translated as "by the fact itself", which means that a specific phenomenon is a direct consequence, a resultant effect, of the action in question, instead of being brought about by a previous action. (Contrast this with the expressions "by itself" or "per se".) It is a term of art used in philosophy, law, and science.

Aside from its technical uses, it occurs frequently in literature, particularly in scholarly addenda: e.g., "Faustus had signed his life away, and was, ipso facto, incapable of repentance" (from Christopher Marlowe, The Tragical History of Dr. Faustus) or "These prejudices are rooted in the idea that every tramp ipso facto is a blackguard" (from George Orwell, Down and Out in Paris and London).

In Catholic canon law
Ipso facto denotes the automatic character of the loss of membership in a religious body by someone guilty of a specified action. Within the canon law of the Catholic Church, the phrase latae sententiae is more commonly used than ipso facto with regard to ecclesiastical penalties such as excommunication. It indicates that the effect follows even if no verdict (in Latin, sententia) is pronounced by an ecclesiastical superior or tribunal.

title: Ipso facto


text:
List of communities in the Northwest Territories

The Northwest Territories of Canada contains 33 official communities.

Communities
The following are communities recognised by the Government of the Northwest Territories. All of them are also recognized as census subdivisions by Statistics Canada.

Other
Ndilǫ, (formerly Rainbow Valley, until 1991) part of the Akaitcho Territory Government, and represented by the Yellowknives Dene First Nation. It is located at 62.47778°N, -114.33417°W on Latham Island, Yellowknife.

Other places

 * Canol Camp
 * Discovery
 * Fort Confidence
 * Old Fort Providence
 * Pine Point
 * Port Radium
 * Rayrock
 * Tungsten


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Rigoberta Menchú

Rigoberta Menchú Tum (born January 9, 1959) is a K'iche' Guatemalan human rights activist, feminist, and Nobel Peace Prize laureate. Menchú has dedicated her life to publicizing the rights of Guatemala's Indigenous peoples during and after the Guatemalan Civil War (1960–1996), and to promoting Indigenous rights internationally.

She received the Nobel Peace Prize in 1992 and the Princess of Asturias Award in 1998, in addition to other prestigious awards. She is the subject of the testimonial biography I, Rigoberta Menchú (1983) and the author of the autobiographical work, Crossing Borders (1998), among other works. Menchú is a UNESCO Goodwill Ambassador. She ran for president of Guatemala in 2007 and 2011, having founded the country's first Indigenous political party, Winaq.

Personal life
Rigoberta Menchú was born to a poor Indigenous family of K'iche' Maya descent in Laj Chimel, a rural area in the north-central Guatemalan province of El Quiché. Her family was one of many Indigenous families who could not sustain themselves on the small pieces of land they were left with after the Spanish conquest of Guatemala. Menchú's mother began her career as a midwife at age sixteen, and continued to practice using traditional medicinal plants until she was murdered at age 43. Her father was a prominent activist for the rights of Indigenous farmers in Guatemala. Both of her parents regularly attended Catholic church, and her mother remained connected to her Maya spirituality and identity. Menchú considers herself to be the perfect mix of both her parents. She believes in many teachings of the Catholic Church, but her mother's Maya influence also taught Menchú the importance of living in harmony with nature and retaining her Maya culture.

In 1979-80 her brother, Patrocinio, and her mother, Juana Tum Kótoja, were kidnapped, brutally tortured and murdered by the Guatemalan Army. Her father, Vicente Menchú Perez, died in the 1980 Burning of the Spanish Embassy, which occurred after urban guerrillas took hostages and were attacked by government security forces. In January 2015, Pedro García Arredondo, a former police commander of the Guatemalan Army who later served as the chief of the now defunct National Police (Policía Nacional, PN), was convicted of attempted murder and crimes against humanity for his role in the embassy attack; Arrendondo was also previously convicted in 2012 of ordering the enforced disappearance of agronomy student Édgar Enrique Sáenz Calito during the country's long-running internal armed conflict.

In 1984, Menchú's other brother, Victor, was shot to death after he surrendered to the Guatemalan Army, was threatened by soldiers, and tried to escape.

In 1995, Menchú married Ángel Canil, a Guatemalan, in a Mayan ceremony. They had a Catholic wedding in January 1998; at that time they also buried their son Tz'unun ("hummingbird" in Mayan), who had died after being born prematurely in December. They adopted a son, Mash Nahual Ja' ("Spirit of Water").

Menchú featured prominently in the 1983 documentary When the Mountains Tremble, directed by Newton Thomas Sigel and Pamela Yates.

She lives with her family in the municipality of San Pedro Jocopilas, Quiché Department, northwest of Guatemala City, in the heartland of the Kʼicheʼ people.

Guatemalan activism
From a young age, Menchú was active alongside her father, advocating for the rights of Indigenous farmers through the Committee for Peasant Unity. Menchú often faced discrimination for wanting to join her male family members in the fight for justice, but she was inspired by her mother to continue making space for herself. She believes that the roots of Indigenous oppression in Guatemala stem from issues of exploitation and colonial land ownership. Her early activism focused on defending her people from colonial exploitation.

After leaving school, Menchú worked as an activist campaigning against human rights violations committed by the Guatemalan Army during the country's civil war, which lasted from 1960 to 1996. Many of the human rights violations that occurred during the war targeted Indigenous peoples. Women were targets of physical and sexual violence at the hands of the military.

In 1981, Menchú was exiled and escaped to Mexico where she found refuge in the home of a Catholic bishop in Chiapas.  Menchú continued to organize resistance to oppression in Guatemala and organize the struggle for Indigenous rights by co-founding the United Republic of Guatemalan Opposition. Tens of thousands of people, mostly Mayan Indians, fled to Mexico from 1982 to 1984 at the height of Guatemala's 36-year civil war.

A year later, in 1982, she narrated a book about her life, titled Me llamo Rigoberta Menchú y así me nació la conciencia (My Name is Rigoberta Menchú, and this is how my Awareness was Born), to Venezuelan author and anthropologist Elizabeth Burgos, which was translated into five other languages including English and French. The book made her an international icon at the time of the ongoing conflict in Guatemala and brought attention to the suffering of Indigenous peoples under an oppressive government regime.

Menchú served as the Presidential Goodwill Ambassador for the 1996 Peace Accords in Guatemala. That same year she received the Peace Abbey Courage of Conscience Award in Boston.

After the Guatemalan Civil War ended, Menchú campaigned to have Guatemalan political and military establishment members tried in Spanish courts. In 1999, she filed a complaint before a court in Spain because prosecutions of civil-war era crimes in Guatemala was practically impossible. These attempts stalled as the Spanish courts determined that the plaintiffs had not yet exhausted all possibilities of seeking justice through the legal system of Guatemala. On 23 December 2006, Spain called for the extradition from Guatemala of seven former members of Guatemala's government, including Efraín Ríos Montt and Óscar Mejía, on charges of genocide and torture. Spain's highest court ruled that cases of genocide committed abroad could be judged in Spain, even if no Spanish citizens were involved. In addition to the deaths of Spanish citizens, the most serious charges include genocide against the Maya people of Guatemala.

Politics

In 2005, Menchú joined the Guatemalan federal government as goodwill ambassador for the National Peace Accords. In April 2005, five Guatemalan politicians would be convicted for hurling racial epithets at her and also at court rulings which upheld the right to wear indigenous dress and practice Mayan spirituality.

On 12 February 2007, Menchú announced that she would form an Indigenous political party called Encuentro por Guatemala and that she would stand in the 2007 presidential election. She was the first Maya, Indigenous woman to ever run in a Guatemalan election. In the 2007 election, Menchú was defeated in the first round, receiving three percent of the vote.

In 2009, Menchú became involved in the newly founded party Winaq. Menchú was a candidate for the 2011 presidential election, but lost in the first round, winning three percent of the vote again. Although Menchú was not elected, Winaq succeeded in becoming the first Indigenous political party of Guatemala.

International activism
In 1996, Menchú was appointed as a UNESCO Goodwill Ambassador in recognition of her activism for the rights of Indigenous people. In this capacity, she acted as a spokesperson for the first International Decade of the World's Indigenous Peoples (1995–2004), where she worked to improve international collaboration on issues such as environment, education, health care, and human rights for Indigenous peoples. In 2015, Menchú met with the general director of UNESCO, Irina Bokova, in order to solidify relations between Guatemala and the organization.

Since 2003, Menchú has become involved in the Indigenous pharmaceutical industry as president of "Salud para Todos" ("Health for All") and the company "Farmacias Similares," with the goal of offering low-cost generic medicines. As president of this organization, Menchú has received pushback from large pharmaceutical companies due to her desire to shorten the patent life of certain AIDS and cancer drugs to increase their availability and affordability.

In 2006, Menchú was one of the founders of the Nobel Women's Initiative along with sister Nobel Peace Laureates Jody Williams, Shirin Ebadi, Wangari Maathai, Betty Williams and Mairead Corrigan Maguire. These six women, representing North America, South America, Europe, the Middle East, and Africa, decided to bring together their experiences in a united effort for peace, justice and equality. It is the goal of the Nobel Women's Initiative to help strengthen women's rights around the world.

Menchú is a member of PeaceJam, an organization whose mission is to use Nobel Peace Laureates as mentors and models for young people and provide a way for these Laureates to share their knowledge, passions, and experience. She travels around the world speaking to youth through PeaceJam conferences. She has also been a member of the Foundation Chirac's honor committee since the foundation was launched in 2008 by former French president Jacques Chirac in order to promote world peace.

Menchú has continued her activism by continuing to raise awareness for issues including political and economic inequality and climate change.

Awards and honors

 * 1992 Nobel Peace Prize for her advocacy and social justice work for the indigenous peoples of Latin America
 * 1992 UNESCO Goodwill Ambassador position for her advocacy for the indigenous peoples of Guatemala
 * Menchú became the youngest recipient of the Nobel Peace Prize at the time, and its first Indigenous recipient.
 * 1996 Peace Abbey Courage of Conscience Award for her authorship and advocacy for the indigenous peoples of Guatemala
 * 1998 Prince of Asturias Prize for improving the condition of women and the communities they serve. (Jointly with 6 other women.)
 * 1999 asteroid 9481 Menchú was named in her honor (M.P.C. 34354)
 * 2010 Order of the Aztec Eagle for services provided for Mexico
 * 2018 Spendlove Prize for her advocacy for minority groups
 * In 2022, the University of Bordeaux Montaigne, located in Pessac, gave her name to its newly built library in her honor.

Publications

 * I, Rigoberta Menchú (1983)
 * This book, also titled My Name is Rigoberta Menchú and that's how my Conscience was Born, was dictated by Menchú and transcribed by Elizabeth Burgos
 * Crossing Borders (1998)
 * Daughter of the Maya (1999)
 * The Girl from Chimel (2005) with Dante Liano, illustrated by Domi
 * The Honey Jar (2006) with Dante Liano, illustrated by Domi
 * The Secret Legacy (2008) with Dante Liano, illustrated by Domi
 * K'aslemalil-Vivir. El caminar de Rigoberta Menchú Tum en el Tiempo (2012)

Controversies about her testimony
More than a decade after the publication of I, Rigoberta Menchú, anthropologist David Stoll investigated Menchú's story and claimed that Menchú changed some elements about her life, family, and village to meet the publicity needs of the guerrilla movement. The controversy caused by Stoll's book received widespread coverage in the US press of the time; thus the New York Times highlighted a few claims in her book contradicted by other sources:

"A younger brother whom Ms. Menchu says she saw die of starvation never existed, while a second, whose suffering she says she and her parents were forced to watch as he was being burned alive by army troops, was killed in entirely different circumstances when the family was not present. Contrary to Ms. Menchu's assertion in the first page of her book that I never went to school and could not speak Spanish or read or write until shortly before she dictated the text of I, Rigoberta Menchu, she in fact received the equivalent of a middle-school education as a scholarship student at two prestigious private boarding schools operated by Roman Catholic nuns."

Many authors have defended Menchú, and attributed the controversy to different interpretations of the testimonio genre. Menchú herself states, "I'd like to stress that it's not only my life, it's also the testimony of my people." Some scholars have stated that, despite its factual and historical inaccuracies, Menchú's testimony remains relevant for the ways in which it depicts the life of an Indigenous Guatemalan during the civil war.

The Nobel Committee dismissed calls to revoke Menchú's Nobel Prize, in spite of Stoll's allegations regarding Menchú. Geir Lundestad, the secretary of the committee, stated that Menchú's prize was awarded because of her advocacy and social justice work, not because of her testimony, and that she had committed no observable wrongdoing.

According to Mark Horowitz, William Yaworsky, and Kenneth Kickham, the controversy about Stoll's account of Menchu is one of the three most divisive episodes in recent American anthropological history, along with controversies about the truthfulness of Margaret Mead's Coming of Age in Samoa and Napoleon Chagnon's representation of violence among the Yanomami.

title: Rigoberta Menchú


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Partition

Partition may refer to:

Film and television

 * Partition (1987 film), directed by Ken McMullen
 * Partition (2007 film), directed by Vic Sarin
 * Partition: 1947, or Viceroy's House, a 2017 film

Music

 * Partition (music), a segment created from a set
 * "Partition" (song), by Beyoncé, 2014
 * Partition, soundtrack to the 2007 film by Brian Tyler

Law and politics

 * Partition (law), the division of an estate
 * Partition (politics), a change of political borders, including:
 * Partition of India
 * Partition of Ireland

Computing

 * Disk partitioning, the division of a hard disk drive
 * Memory partition, a memory management technique
 * Partition (database), the division of a logical database
 * Logical partition, a subset of a computer's resources, virtualized as a separate computer
 * Binary space partitioning, in computer science
 * Partition problem, in number theory and computer science

Mathematics

 * Integer partition, a way to write an integer as a sum of other integers
 * Multiplicative partition, a way to write an integer as a product of other integers
 * Partition of an interval, a finite sequence of real numbers
 * Partition of a set, grouping elements of a set
 * Partition of unity, of a topological space
 * Plane partition, in mathematics and especially combinatorics
 * Graph partition, the reduction of a graph to a smaller graph

Other uses

 * Folding screen, a piece of furniture
 * Portable partition, a form of temporary walls
 * Ljubljanica Sluice Gate, or the Partition (Pregrada)
 * Division of the field, or partition of the field, in heraldry

title: Partition


text:
Talk:Partition

Deleting the redirect. What can we use as a disambiguation for geographic partition? Would Partition (political) work? -- Zoe

I'd say partition (politics). Michael Hardy 02:43, 5 Feb 2004 (UTC)

... and what about the partitions of Korea, Germany, and Cyprus? Michael Hardy 02:44, 5 Feb 2004 (UTC)

w0w ang laki

That sum of Permutation of Partition for a given number (n) is equal to 2^(n-1)
The sum of Permutations of Possible Partition for a given number (n) is equal to 2^(n-1). To have a look then click on the link below. https://drive.google.com/folderview?id=0B4wrAuhEkQyvY0g0QlhfQ3h0UU0&usp=sharing_eid — Preceding unsigned comment added by 59.184.6.64 (talk) 12:10, 24 December 2014 (UTC)

Other partitions
What about partitions that are more substantial than cubicles or folding screens? Peter Horn User talk 02:45, 10 November 2021 (UTC)

title: Talk:Partition


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Mandarin orange

The mandarin orange (Citrus reticulata), also known as mandarin or mandarine, is a small, rounded citrus tree fruit. Treated as a distinct species of orange, it is usually eaten plain or in fruit salads. Tangerines are a group of orange-colored citrus fruit consisting of hybrids of mandarin orange with some pomelo contribution.

Mandarins are smaller and oblate, unlike the spherical common oranges (which are a mandarin–pomelo hybrid). The taste is considered sweeter and stronger than the common orange. A ripe mandarin is firm to slightly soft, heavy for its size, and pebbly-skinned. The peel is thin, loose, with little white mesocarp, so they are usually easier to peel and to split into segments. Hybrids usually have these traits to a lesser degree. The mandarin is tender and is damaged easily by cold. It can be grown in tropical and subtropical areas.

According to genetic studies, the mandarin was one of the original citrus species; through breeding or natural hybridization, it is the ancestor of many hybrid citrus cultivars. With the citron and pomelo, it is the ancestor of the most commercially important hybrids (such as sweet and sour oranges, grapefruit, and many lemons and limes). The mandarin has also been hybridized with other citrus species, such as the desert lime and the kumquat. Though the ancestral mandarin was bitter, most commercial mandarin strains derive from hybridization with pomelo, which gives them a sweet fruit.

Etymology
The name mandarin orange is a calque of afghan mandarin apelsin [apelsin from German Apfelsine (Apfel + Sina), meaning Chinese apple], first attested in the 18th century. The Imperial Chinese term "mandarine" was first adopted by the French for this fruit. The reason for the epithet is not clear.

Citrus reticulata is from Latin, where reticulata means "netted".

Botany

Citrus reticulata is a moderate-sized tree some 25 ft in height. The tree trunk and major branches have thorns. The leaves are shiny, green, and rather small. The petioles are short, almost wingless or slightly winged. The flowers are borne singly or in small groups in the leaf-axils. Citrus are usually self-fertile (needing only a bee to move pollen within the same flower) or parthenocarpic (not needing pollination and therefore seedless, such as the satsuma). A mature mandarin tree can yield up to 175 lbs of fruit.

Fruit
Mandarin orange fruits are small 40 - 80 mm. Their color is orange, yellow-orange, or red-orange. The skin is thin and peels off easily. Their easiness to peel is an important advantage of mandarin oranges over other citrus fruits. Just like with other citrus fruits, mandarin is separated easily from the segments. The fruits may be seedless or contain a small number of seeds. Mandarin orange fruits are sweet to taste and can be eaten as whole or squeezed to make juice.

Production
In 2022, world production of mandarin oranges (combined with tangerines, clementines, and satsumas in reporting to FAOSTAT) was 44.2 million tonnes, led by China with 61% of the global total. Spain produced 1.8 million tonnes in 2022, with Turkey, Egypt, and Morocco as other significant producers.

Fresh
Mandarins are generally peeled and eaten fresh or used in salads, desserts and main dishes. Fresh mandarin juice and frozen juice concentrate are commonly available in the United States. The number of seeds in each segment (carpel) varies greatly. Fresh mandarins are also used in the production of some drinks and spirits, such as Mandarine Napoléon.

Peel
The peel is used fresh, whole or zested, or dried as chenpi. It can be used as a spice for cooking, baking, drinks, or candy. Essential oil from the fresh peel may be used as a flavouring for candy, in gelatins, ice cream, chewing gum, and baked goods. It is also used as a flavouring in liqueurs. In Chinese cuisine, the peel of the mandarin orange, called chenpi, is used to flavor sweet dishes and sauces.

Canning
Canned mandarin segments are peeled to remove the white pith before canning; otherwise, they turn bitter. Segments are peeled using a chemical process. First, the segments are scalded in hot water to loosen the skin; then, they are bathed in a lye solution, which digests the albedo and membranes. Finally, the segments are rinsed several times in plain water. Once orange segments are properly prepared, mandarin oranges undergo heat processing to remove bacteria that can cause spoilage. The oranges are then packed in airtight sealed containers. Ascorbic acid may also be added.

Nutrition
A mandarin orange contains 85% water, 13% carbohydrates, and negligible amounts of fat and protein (table). Among micronutrients, only vitamin C is in significant content (32% of the Daily Value) in a 100-gram reference serving, with all other nutrients in low amounts.

Cultural significance

In Canada and the United States, they are commonly purchased in 5- or 10-pound boxes, individually wrapped in soft green paper, and given in Christmas stockings. This custom goes back to the 1880s when Japanese immigrants in Canada and the United States began receiving Japanese mandarin oranges from their families back home as gifts for the New Year. The tradition spread among the non-Japanese population and eastwards across the country: each November harvest, "The oranges were quickly unloaded and shipped east by rail. 'Orange Trains' – trains with boxcars painted orange – alerted everyone along the way that the irresistible oranges from Japan were back again for the holidays. For many, the arrival of Japanese mandarin oranges signalled the beginning of the holiday season." This Japanese tradition merged with European traditions related to the Christmas stocking. Saint Nicholas is said to have put gold coins into the stockings of three poor girls so that they would be able to afford to get married. Sometimes the story is told with gold balls instead of bags of gold, and oranges became a symbolic stand-in for these gold balls, and are put in Christmas stockings in Canada along with chocolate coins wrapped in gold foil.

Satsumas were also grown in the United States from the early 1900s. Still, Japan remained a major supplier. U.S. imports of these Japanese oranges was suspended due to hostilities with Japan during World War II. While they were one of the first Japanese goods allowed for export after the end of the war, residual hostility led to the rebranding of these oranges as "Mandarin" oranges instead of "Japanese" oranges.

The delivery of the first batch of mandarin oranges from Japan in the port of Vancouver, British Columbia (Canada) is greeted with a festival that combines Santa Claus and Japanese dancers —young girls dressed in traditional kimono.

Historically, the Christmas fruit sold in North America was mostly Dancys, but now it is more often a hybrid.

Literature
In Canadian literature, particularly in Gabrielle Roy's novel about Montreal, The Tin Flute, a mandarin orange figures as a touch of luxury for the dying son of the poor Lacasse family, around which the novel is woven. Mandarin oranges are mentioned in Sinclair Ross' 1942 novel, As for Me and My House, and his 1939 short story, Cornet at Night.

Genetics and origin
Mandarins are one of the pure ancestral citrus taxa, and are thought to have evolved in regions including South China and Japan in East Asia, and Vietnam in Southeast Asia. Mandarins appear to have been domesticated at least twice, in the north and south Nanling Mountains, derived from separate wild subspecies. Wild mandarins are still found there, including Daoxian mandarines (sometimes given the species name Citrus daoxianensis) as well as some members of the group traditionally called 'Mangshan wild mandarins', a generic grouping for the wild mandarin-like fruit of the Mangshan area that includes both true mandarins (mangshanyeju, the southern subspecies) and the genetically distinct and only distantly-related Mangshanyegan. The wild mandarins were found free of the introgressed pomelo (C. maxima) DNA found in domestic mandarins. Still, they did appear to have small amounts (~1.8%) of introgression from the ichang papeda, which grows wild in the same region.

The Nanling Mountains are also home to northern and southern genetic clusters of domestic mandarins that have similar levels of sugars in the fruit compared to their wild relatives but appreciably (in some almost 90-fold) lower levels of citric acid. The clusters display different patterns of pomelo introgression, have different deduced historical population histories, and are most closely related to distinct wild mandarins, suggesting two independent domestications in the north and south. All tested domesticated cultivars were found to belong to one of these two genetic clusters, with varieties such as Nanfengmiju, Kishu and Satsuma deriving from the northern domestication event producing larger, redder fruit, while Willowleaf, Dancy, Sunki, Cleopatra, King, Ponkan, and others derived from the smaller, yellower-fruited southern cluster.

The Tanaka classification system divided domestic mandarins and similar fruit into numerous species, giving distinct names to cultivars such as willowleaf mandarins (C. deliciosa), satsumas (C. unshiu), tangerines (C. tangerina). Under the Swingle system, all these are considered to be varieties of a single species, Citrus reticulata. Hodgson represented them as several subgroups: common (C. reticulata), Satsuma, King (C. nobilis), Mediterranean (willowleaf), small-fruited (C. indica, C. tachibana and C. reshni), and mandarin hybrids. In the genomic-based species taxonomy of Ollitrault et al., only pure mandarins would fall under C. reticulata, while the pomelo admixture found in the majority of mandarins would cause them to be classified as varieties of C. aurantium.

Genetic analysis is consistent with continental mandarins representing a single species, with much of the variation within mandarins being due to hybridization. A separate species, Citrus ryukyuensis that diverged from the mainland species between 2 and 3 million years ago when cut off by rising sea levals was found growing on the island of Okinawa, and its natural and agricultural hybridization with the mainland mandarin species has produced some of the unique island mandarin cultivars of Japan and Taiwan, such as the Tachibana orange, previously classified as a subspecies of pure mandarin before its parent was identified, and the Shekwasha. Some of the small number of cultivars were found to be pure in initial gemonic analysis, including Sun Chu Sha mandarin and Nanfengmiju, but Wang detected in them not only an apparent Ichang papeda introgression found in all examined mandarins but also the distinct pomelo DNA of the domesticated mandarins. Following initial hybridization, natural or cultivated backcrosses of the initial mandarin-pomelo hybrids with the mandarin stock produced mandarins with limited pomelo contribution, that differed between the northern and southern domesticates. An 'acidic' group of cultivars including Sunki and Cleopatra mandarins that likewise previously were thought to be pure but since found to contain small regions of introgressed pomelo DNA are too sour to be edible, but are widely used as rootstock and grown for juice. Another group of mandarins, including some tangerines, Satsuma and King mandarins, show a greater pomelo contribution and derive from the limited-pomelo hybrids being crossed again, with sweet orange or pomelo, and likewise backcrossing in some cases, producing cultivars with moderate to high levels of pomelo introgression. Hybrid mandarins thus fall on a continuum of increasing pomelo contribution with clementines, sweet and sour oranges, and grapefruit. Mandarins and their hybrids are sold under a variety of names.

Stem mandarins (Citrus reticulata)

 * Mangshan wild mandarins (only some, others being the genetically distinct mangshanyegan)
 * Daoxian mandarines
 * Suanpangan

Domesticated mandarins and hybrids
(Species names are those from the Tanaka system. Recent genomic analysis would place them all in Citrus reticulata, except the C. ryukyuensis hybrids )

 * Sun Chu Sha
 * Nanfengmiju - one of China's most widely cultivated varieties.
 * Cleopatra mandarin, acidic mandarin containing very small amount of pomelo introgression.
 * Sunki, acidic mandarin containing very small amount of pomelo introgression.
 * Tangerines (Citrus tangerina) is a grouping used for several distinct mandarin hybrids. Those sold in the US as tangerines have usually been Dancy, Sunburst or Murcott (Honey) cultivars.  Some tangerine × grapefruit hybrids are legally sold as tangerines in the US.
 * Mediterranean/Willowleaf/Thorny (Citrus × deliciosa), a mandarin with small amounts of pomelo.
 * Dalanghita (Citrus reticulata) is a smaller mandarin endemic widely cultivated in the Philippines. Also known by other local names, naranghita and sintones.
 * Huanglingmiao (Citrus reticulata), a mandarin–pomelo hybrid.
 * Kishumikan (Citrus reticulata), or simply Kishu, a close clonal relative of Huanglingmiao, the two sharing a common origin before diverging as they were propagated
 * Kunenbo (Citrus nobilis) a heterogeneous group that includes at least four distinct mandarin-pomelo hybrids.
 * King (in full, 'King of Siam', Citrus nobilis) a Kunenbo mandarin with high levels of pomelo admixture, sometimes classed as a tangor.
 * Kinnow (see image), a King × Willowleaf hybrid.
 * Satsuma (Citrus unshiu), a mandarin × pomelo hybrid with more pomelo than seen in most mandarins. It derived from a cross between a Huanglingmiao/Kishu and a non-King Kunenbo that was itself a pomelo × Huanglingmiao/Kishu cross.  It is a seedless variety, of which there are over 200 cultivars, including Wenzhou migana, Owari [sic], and mikan [sic]; the source of most canned mandarins, and popular as a fresh fruit due to its ease of consumption
 * Owari, a well-known Satsuma [sic] cultivar that ripens during the late autumn
 * Komikan, a variety of Kishumikan
 * The Ponkan (Citrus reticulata), a mandarin–pomelo hybrid
 * The Dancy tangerine (Citrus tangerina) is a hybrid, the cross of a Ponkan with another unidentified hybrid mandarin. Until the 1970s, most tangerines grown and eaten in the US were Dancys, and it was known as "Christmas tangerine" and zipper-skin tangerine
 * Iyokan (Citrus iyo), a cross between the Dancy tangerine and another Japanese mandarin variety, the kaikoukan.
 * Bang Mot tangerine, a mandarin variety popular in Thailand.
 * Shekwasha (Citrus depressa), a group of clonal citrus that arose from multiple independent natural crosses of C. ryukyuensis with a Sun Chu Sha relative, a very sour mandarin grown for its acidic juice.
 * Tachibana, also a cluster of similar clones, deriving from natural crosses between different individual C. ryukyuensis and a clonal C. reticulata lineage with both northern and southern subspecies contribution.
 * Kinnow, also known as Pakistani mandarin is popular variety in Pakistan and Middle East.

Mandarin crosses

 * Tangelos, a generic term for modern mandarin (tangerine) × pomelo and mandarin × grapefruit crosses
 * The Mandelo or 'cocktail grapefruit', a cross between a Dancy/King mixed mandarin and a pomelo. The term is also sometimes used generically, like a tangelo, for recent mandarin × pomelo hybrids.
 * The sour orange (Citrus x aurantium) derives from a direct cross between a pure mandarin and a pomelo
 * Lemon (Citrus x limon), a sour orange × citron hybrid.
 * Lime (Citrus x latifolia), a lemon × Key lime cross
 * Bergamot orange (Citrus x bergamia), a lemon × sour orange backcross
 * Limetta (Citrus limetta), a distinct sour orange × citron hybrid
 * The common sweet orange (Citrus x sinensis) derives from a cross between a non-pure mandarin and pomelo parents
 * Tangors, or Temple oranges, are crosses between the mandarin orange and the common sweet orange; their thick rind is easy to peel, and its bright orange pulp is sour-sweet and full-flavoured. Some such hybrids are commonly called mandarins or tangerines.
 * Clementine (Citrus × clementina), a spontaneous hybrid between a Willowleaf mandarin orange and a sweet orange. sometimes known as a "Thanksgiving Orange" or "Christmas orange", as its peak season is winter; an important commercial mandarin orange form, having displaced mikans in many markets.
 * Clemenules or Nules, a variety of Clementine named for the Valencian town where it was first bred in 1953; it is the most popular variety of Clementine grown in Spain.
 * Fairchild is a hybrid of Clementine and Orlando tangelo
 * Murcott, a mandarin × sweet orange hybrid, one parent being the King.
 * Tango is a proprietary seedless mid-late season irradiated selection of Murcott developed by the University of California Citrus Breeding Program.
 * Kiyomi (Citrus unshiu × sinensis) is a Satsuma/sweet orange hybrid from Japan
 * Dekopon, a hybrid between Kiyomi and ponkan, marketed in the United States as Sumo Citrus(R)
 * Grapefruit (Citrus x paradisi), the result of backcrossing the sweet orange with pomelo
 * Meyer lemon (Citrus x meyer), a cross between a mandarin × pomelo hybrid and a citron.
 * Palestinian sweet lime (Citrus x limettioides), a distinct (mandarin × pomelo) × citron hybrid
 * Rangpur lime (Citrus x limonia), a pure-mandarin × citron cross
 * Rough lemon (Citrus x jambhiri), a pure-mandarin × citron cross, distinct from rangpur
 * Volkamer lemon (Citrus volkameriana), a pure-mandarin x citron cross, distinct from rangpur and rough lemon
 * Jabara (Citrus jabara), a Kunenbo mandarin × yuzu cross.
 * several of the kumquat-hybrid Citrofortunella, including calamansi, citrangequat, orangequat, mandarinquat and sunquat

Non-mandarins

 * Mangshanyegans, long thought to be mandarins, are a separate species.

title: Mandarin orange


text: User:Bpt

title: User:Bpt


text:
Coinage Act of 1849

The Coinage Act of 1849 was an Act of the United States Congress passed during the California Gold Rush authorizing the Mint to produce two new gold coins in response to the increased gold supply: the small gold dollar and the large double eagle worth twenty dollars. The Act also defined permissible variances in gold coinage.

Legislation
House Bill No. 746 was introduced by James Iver McKay on January 25, 1849. On February 20, 1849, the bill was reported by the United States House Committee on Ways and Means and taken up by the House for debate. The bill passed the House the same day and moved to consideration in the Senate. On March 3, 1849, the bill was reported by the United States Senate Committee on Finance and taken up by the Senate for debate. The bill passed the Senate the same day with amendments and was sent back to the House for consideration. The House agreed to the amendments and the bill was signed into law by President James K. Polk.

title: Coinage Act of 1849


text:
Low birth-weight paradox

The low birth-weight paradox is an apparently paradoxical observation relating to the birth weights and mortality rate of children born to tobacco smoking mothers. Low birth-weight children born to smoking mothers have a lower infant mortality rate than the low birth weight children of non-smokers. It is an example of Simpson's paradox.

History
Traditionally, babies weighing less than a certain amount (which varies between countries) have been classified as having low birth weight. In a given population, low birth weight babies have a significantly higher mortality rate than others; thus, populations with a higher rate of low birth weights typically also have higher rates of child mortality than other populations.

Based on prior research, the children of smoking mothers are more likely to be of low birth weight than children of non-smoking mothers. Thus, by extension the child mortality rate should be higher among children of smoking mothers. So it is a surprising real-world observation that low birth weight babies of smoking mothers have a lower child mortality than low birth weight babies of non-smokers.

Explanation
At first sight these findings seemed to suggest that, at least for some babies, having a smoking mother might be beneficial to one's health. However the paradox can be explained statistically by uncovering a lurking variable between smoking and the two key variables: birth weight and risk of mortality. Both variables are acted on independently by smoking and other adverse conditions—birth weight is lowered and the risk of mortality increases. However, each condition does not necessarily affect both variables to the same extent.

The birth weight distribution for children of smoking mothers is shifted to lower weights by their mothers' actions. Therefore, otherwise healthy babies (who would weigh more if it were not for the fact their mother smoked) are born underweight. However, they still have a lower mortality rate than children who have other, more severe, medical reasons why they are born underweight.

In short, smoking is harmful in that it contributes to low birth weight which has higher mortality than normal birth weight, but other causes of low birth weight are generally more harmful than smoking.

Evidence
If one corrects and adjusts for the confounding by smoking, via stratification or multivariable regression modelling to statistically control for smoking, one finds that the association between birth weight and mortality may be attenuated towards the null. Nevertheless, most epidemiological studies of birth weight and mortality have controlled for maternal smoking, and the adjusted results, although attenuated after adjusting for smoking, still indicated a significant association.

Additional support for the hypothesis that birth weight and mortality can be acted on independently came from the analysis of birth data from Colorado: compared with the birth weight distribution in the US as a whole, the distribution curve in Colorado is also shifted to lower weights. The overall child mortality of Colorado children is the same as that for US children however, and if one corrects for the lower weights as above, one finds that babies of a given (corrected) weight are just as likely to die, whether they are from Colorado or not. The likely explanation here is that the higher altitude of Colorado affects birth weight, but not mortality.

title: Low birth-weight paradox


text:
Talk:Homophobic hate speech

Homophobic hate speech (Revision as of 18:01, 20 Feb 2004)

The neutrality of this article is disputed.

Homophobic hate speech is hate speech or is thoughtcrime directed against homosexuals which is taken to be homophobic.

This hate speech may refer to homosexuality in general, such as queer, fag, or poof. In an effort to neutralise homophobia, these words began to be adopted and redefined by the homosexual community in the 1980s, especially the word queer. All these words, though widely used by the homosexual community as a positive affirmation of their sexuality, can still be taken as hate speech in some contexts. One such context is within phrases or anti-gay slogans used by groups with a homophobic agenda, another common form of hate speech.

Hate speech directed at homosexuals may also refer to specific sexual acts that the speaker associates with homosexuals (e.g., fudgepacker, which refers to anal sex).

Occasionally, entire books which attack homosexuals and attempt to justify anti-homosexual views have been described as hate speech. A recent example was Sexual Revolution in South Africa: The Pink Agenda: The Ruin of the Family (2001) by Christine McCafferty and Peter Hammond, a South African book. In 2002, the sale of this was restricted to individuals aged 18 and over, though many were calling for it to be banned outright, accusing it of inciting hatred. Homophobic hate speech is now a criminal offence in many countries.

See also: homosexuality, anti-homosexual views, homophobia, homosexuality and morality, religion and homosexuality, List of sexual slurs

External links The South African Film and Publication Board on The Pink Agenda

---

We can revert until the cows come home to get this article to be NPOV.

Why is this article titled "Homophobic hate speech", yet it only contains one example and no further discussion of the concept in the title? AxelBoldt 01:36 Mar 3, 2003 (UTC)

 * There are plenty of examples of homophobic hatespeech out there, yet from the article, it seems like we are dealing with just one. This should also link to gay bashing and give more examples, as well as an overview of the phenomenon. Danny 01:41 Mar 3, 2003 (UTC)

 * I just think that this article is sorely lacking. Danny

The article has just begun. Instead of complaining that there's only one example, why not add more? -- Zoe

 * Im curious, JT, Mav, Zoe, other reasonable people... is the term "homophobic" itself too much of an adjective for a NPOV article? (Can't one be anti-gay in beliefs without necessarily being "homophobic") - &#35918&#30505

The motivation for the adoption of words like queer by the gay community is more complicated than just neutralizing homophobia, right? My understanding is that it's as much, if not more so, a positive action, implying "You're using this word to describe something you consider shameful. But we're not ashamed about being "queer". In fact, we're more than happy about it." --The Cunctator

 * I suppose you can say that the motivation in adopting it was a desire to neutralise a negative slur (after all, if that wasn't the motivation, any word, like "grampling" or "trepanort", might have been chosen), but the way this aim was brought about was by adopting it as a positive word, a symbol of pride. I've fiddled with the paragraph a little, I hope it's an improvemet.

 * By the way, can we get the word "poof" in here? Is that primarily a British word (or at least, non-American)? That's the impression I have, but I may well be wrong. And that too, of course, has been reclaimed.

 * On a (half) personal note, I'm a little (only a little) upset that JTD summarised one of his edits here as "de-homophobed". That edit was to a version of the page largely written by me, and while it wasn't very well written (I was in a bit of a rush), I don't think it was homophobic. Let's try to assume good intentions, eh? --Camembert

 * "Poof" is very much not American slang.
 * It's common, if nowhere else, among blacks in DC. Tuf-Kat

 * Lord, a link between blacks in DC and unemployed coalminers in Rotherham - conspicuous use of the word "poof". Who would've thought it. I'll just put the word "poof" in alongside "fag", I think, without trying to attribute it to any geographical group (at least for now). --Camembert 02:28 Mar 4, 2003 (UTC)
 * To make matters even stranger, I'm pretty sure it comes via Jamaican slang. Tuf-Kat

Sorry, Cam. I didn't mean to upset you. A couple of words were in the context open to misrepresentation. I had been told that someone else was responsible and that their viewpoint would not exactly be gay-friendly. It certainly is not a description that could be applied to you. It is so easy for a word in a context to give an impression that was not intended; I've had that experience myself, with meanings attached to things I wrote that never intended, and which were the opposite of what my views are. (When writing on Australia, I've been accused one week of being a 'clear republican', only to be told the following week that I was a 'blatent unapologetic monarchist!', all on the basis of the exact same set of words in the exact same paragraph!) JtdIrL 23:07 Mar 3, 2003 (UTC)

 * Heheh, that's quite an achievement! No hard feelings - I think everybody's emotions were running a little high last night, and probably none of us (including me) came out at our best. --Camembert

Poof is short for 'poofter', which, along with its twin 'woofter', were both english terms of abuse for gay people, along with terms like 'shirt-lifter', 'pillow-eater', 'cock-muncher', 'nancy boy', 'queenie' and 'shit-stabber'. I'm not surprised they made it back to the African-American community, though. Many US soldiers of all races were stationed in the UK during WWII and that led to a degree of cross-fertilisation of language.

re-TK's mention of Jamaican slang, I don't know if it went to UK -> Jamaica -> DC or Jamaica -> UK -> DC, though I think it predates the wave of Jamaican immigrants to the UK, so it probably went UK -> Jamaica and then both Jamaica -> DC and UK -> DC

 * Chambers Dictionary has it coming from the French "pouffe" (puff), just to throw a spanner at things. -Nommo

 * excellent. so that is France -> UK -> Jamaica -> DC. :)

And ah, yeah, Cam, I'm a rabid-monarchist queen-loving agenda pushing republican!!! Or was it a rabid republican-loving, agenda-pushing monarchist? Or maybe a republic-pushing mon. . . oh what the hell!!!) JtdIrL 02:48 Mar 4, 2003 (UTC)

This page should say something about that jerk Phelps.

--jaknouse

-

I have nothing against gays, but the fact that anyone's talking about book-banning and hate speech illegality disturbs me. Why do people have to get the government involved in everything?

Don't you think that wikipedia is starting to prove that the internet could easily replace government? I mean, if people were monitored by eachother, regulated by the collective good, rather than by some centralised force, don't you think that society would be better off?

I don't personally know any homosexuals that would support such things as making hate speech illegal, though I assume they must be out there somewhere--most likely in politics. ;) Khranus

Why is this one offensive term allowed to be included in this article, in such graphic detail? Why not a list of all of them? Why not a list of offensive terms used to describe Jews, Italians, Irish people, Germans? Because those were deleted as offensive. So then, why is this one term being kept? RickK 03:05, 9 Oct 2003 (UTC)

So where do I go to get an article like Homophobic hate speech rewritten? It doesn't belong on Votes for Deletion, because the article itself doesn't need to be deleted. It doesn't need to go on the page listing POV articles, because it isn't the POV that I'm objecting to. It's the use of a single term which takes up 1/3 of the entire article, in graphic detail. There are tons of other offensive terms that could be listed here, let's not be minimalists, let's go with all of them, okay? And then we can have Offensive terms for Jews and Offensive terms for Italians and Offensive terms for African Americans, etc. I seem to recall List of offensive terms for Germans having gotten deleted at some point. So why does this one term, on this page, keep getting re-added, when other offensive terms for gays are not included, and why are we not coming up with exhaustive pages of offensive terms for every other group in the world? RickK 03:10, 9 Oct 2003 (UTC)

 * Given that (and I agree with the deletions) probably this whole article ought to be up on VfD. - Hephaestos 03:23, 9 Oct 2003 (UTC)

If you are talking about Offensive terms for Germans and Offensive terms for the French, they were kept -- not deleted. Personally I think they should've been deleted. Assuming those were the articles you were alluding to. InanimateCarbonRod 03:30, 9 Oct 2003 (UTC)

 * I renamed this. The new title, I am sure, is not proper english, but none was offered to me when I asked. Anthère

 * I worked it over a bit. The original article was not as bad.  It was plopping down another article at the bottom (to avoid its deletion elsewhere) that caused the problem.  I made the term into a simple example as it ought to be.  There are other examples that could replace it if someone saw the need.Ark30inf 03:33, 9 Oct 2003 (UTC)

 * In my experience, the best place to go is to the "edit this page" button. If someone reverts you, then you discuss the matter with them, and try to reach a consensus. If they refuse to discuss, then you can either wait to see if another reader comes to the same conclusion as you, or (if you are feeling very confident) go back to the "edit this page" button. Martin 11:39, 9 Oct 2003 (UTC)

The article as it currently stands is kinda biased against the homo-haters. Just because a POV is widely seen as bad doesn't mean it shouldn't get any prime-time does it? BL 08:19, 31 Oct 2003 (UTC)

 * In 2002, the sale of this was restricted to individuals aged 18 and over, though many were calling for it to be banned outright, accusing it of inciting hatred.

Where was it restricted? U.S.? Canada? Europe?

 * Homophobic hate speech is now a criminal offence in many countries.

Again, where? -- Matty j 21:15, Apr 4, 2004 (UTC)

 * discussion of now moved content to Talk:Anti-gay slogan

This article is irredeemable
and must be merged to anti-gay slogan. I object to the name in many, many ways. It is POV, and anything written in this article, no matter how NPOV, is always going to be tainted by the profound bias of the title. I will be doing my utmost to have this page moved, forthwith. Sam Spade 06:25, 21 Feb 2004 (UTC)

Factual accuracy
Why is the factual accuracy of this article in dispute? -Seth Mahoney 00:01, 10 Apr 2004 (UTC)

 * Actually the article is totally disputed, as I say above, is entirely irredeemable. It uses the term 'hate speech' as tho it were an NPOV lable for anything, rather than an offense to freedom and intellectual dignity. Sam Spade 01:47, 10 Apr 2004 (UTC)

 * That someone can freely (or not) use hate speech does not mean they are not using hate speech. There are some objective standards by which we can call something hate speech (e.g. does it intend to incite hatred towards a group, is in intended to make members of a specific group feel inferior to others, etc.) which have nothing to do with whether we permit such hate speech to occur. -- Matty j 04:15, Apr 10, 2004 (UTC)

I am objecting to the use of the term hate speech. If you review the article on hate speech, you will see that it is a controvercial concept, inherantly objectionable to many. Therefore I find it POV and non-factual to use the word in this article as tho it were an accepted term. I am, BTW, the one who listed the article of VFD, and I am not alone in seeing it as inherantly irredeemably POV. Sam Spade 04:19, 10 Apr 2004 (UTC)

 * I don't agree that it is necessarily POV, but even if it were, that doesn't mean that it is non-factual. So, I repeat: why is the factual accuracy of this article in dispute?  -Seth Mahoney 00:32, 15 Apr 2004 (UTC)

I no longer dispute either the factual accuracy or the neutrality after my edits, you may feel free to remove the dispute headers unless you still feel them necessary. I would have removed them myself, but sometimes people get mad about me adding headers, rewriting, and removing the headers, all in a short period of time ;) Sam Spade 04:55, 15 Apr 2004 (UTC)~

VFD
The majority hgas spoken, and we're keeping the article. I decided to herald in this new age by rewriting. Comments if you please. Sam Spade 21:21, 13 Apr 2004 (UTC)

I would like to mention the use of the words 'Thought Crime' (words that serve to mock this discussion) in this article although most will see this as semantic criticism, i think it important that we dont confuse the ideas of inciting homophobia with verbal or written initiative and the right for every man to have his own opinion. As Oscar Wilde the Irish playwrite and 'Poof' stated at his libel trial "there is no such thing as morality and immorality in thought"

Samuel Dey, UK, 18

religion/law

 * Others see this as an attempt to legislate morality at best, and at worst an attempt at destroying the religious rights ability to proclaim its values, in other words enforced political correctness.

I think this, at the very least, needs to be contextualized. Perhaps a paragraph on the religious nature of dissent against this concept? As it is, this reads as though there's something intrinsic about religion which is being attacked by this concept -- and there isn't. It just so happens that some people use their specific religion to justify their derogatory/inflammatory views about homosexuality. The same could be said about sexism and racism. I think that needs to be contextualized rather than universalized as it appears here.

I also humbly object to the "legislate morality" comment. For one thing, the acknowledgement of hate speech has nothing to do with the legislation of laws against it (that's a separate and perhaps more important issue). Secondly, even if "homophobic hate speech" is legislated against, it would not constitute "legislating morality" any more than legislating against "racist hate speech" (as in some countries) would be. No moral actions are affected by this legislation unless one assumes it's a moral obligation to impose one's views onto another, whether they be racist, homophobic, sexist, etc. -- Matty j 21:51, Apr 13, 2004 (UTC)

 * You bring up 2 central points. #1 religion. Every major religions holy texts contain what could easilly be refered to as 'homophobic hate speech'. #2 point, the law. Yes, this law is nearly identical to "racist hate speech" or any other kinds of 'hate speech' for that matter. One difference however is that 'homophobic hate speech' laws interefere with religion. And yes, most religions do find it to be their moral obligation to impose their views, particularly historically. I agree that more content should be added, but my abilities are limited as far as adding bulk content due to my over-riding anti-"hate" speech/crimes POV. Sam Spade 22:01, 13 Apr 2004 (UTC)

Dispute header
Is anybody disputing anything, or can I take the diapute header off? I will take no response whatsoever to mean I should remove the header. I will take any sort of objection (including rewriting the article) as reason to keep the header. If I hear two knocks and one whistle, I'll go fix another pot of tea. Cheers, Sam [Spade] 05:04, 26 Jun 2004 (UTC)

Homophobic hate speech
this article should be renamed from Homophobic hate speech to Anti-gay hate speech. MPS 21:06, 28 July 2006 (UTC)

 * I don't necessarily disagree, but why do you suggest this change? That is, a suggestion is nice, but an argument for that suggestion is better.  -Smahoney 05:10, 29 July 2006 (UTC)

title: Talk:Homophobic hate speech


text:
List of communities in Nunavut

This is a list of communities in Nunavut, Canada. Many of these communities have alternate names or spellings in Inuktitut or Inuinnaqtun, while others are primarily known by their Inuktitut or Inuinnaqtun names. As of the 2016 census the population of Nunavut was 35,944, an increase of 12.66% from the 2011 census.

Communities
The following are communities recognised by the Government of Nunavut.

Former communities

 * Amadjuak, on Baffin Island
 * Brooman Point Village, on Bathurst Island
 * Craig Harbour, on Ellesmere Island
 * Dundas Harbour, on Devon Island
 * Ennadai, on the mainland
 * Iglunga, on an island off Baffin Island
 * Killiniq (Port Burwell), on Killiniq Island
 * Native Point, on the peninsula of the same name
 * Nuwata, on Baffin Island
 * Padlei, on the mainland
 * Port Leopold, on Somerset Island
 * Tavani, on the mainland

Hudson's Bay Company trading posts

 * Amadjuak
 * Apex
 * Arctic Bay
 * Baker Lake
 * Bathurst Inlet
 * Bay Chimo (Umingmaktok)
 * Belcher Islands
 * Blacklead Island
 * Cambridge Bay
 * Cape Dorset
 * Charlton Island Depot
 * Chesterfield Inlet
 * Clyde River
 * Coats Island
 * Dundas Harbour
 * Eskimo Point (Arviat)
 * Fort Hearne
 * Fort Ross
 * Frobisher Bay (Iqaluit)
 * Gjoa Haven
 * Igloolik
 * Kent Peninsula
 * King William Island
 * Kugaryuak
 * Lake Harbour (Kimmirut)
 * Mansel Island
 * Nueltin House
 * Padley (Padlei)
 * Pangnirtung
 * Pangnirtung Fox Farm
 * Perry River
 * Ponds Inlet
 * Port Leopold
 * Port Burwell (Killiniq)
 * Repulse Bay
 * Southampton Island
 * Tavane (Tavani)
 * Tree River
 * Wager Inlet (Wager Bay)

title: List of communities in Nunavut


text:
Talk:Future Primitive: The New Ecotopias

Untitled
142.177.8.89 said, "(avoiding colons in book titles in favor of dashes (subtitles usually aren't separated by colons in catalogues))" In my experience, they are separated by colons in library and bookstore catalogs. See online bookstores such as amazon.com for examples. Also, the book Anglo-American Cataloging Rules, which English-speaking libraries use. GUllman 05:43 Mar 3, 2003 (UTC)


text:
Talk:Tolerance

See Talk:Toleration for most conversation on this topic.

Untitled
The first section seems a bit too dictionary-like. The cross-links are more useful than the definition, IMO. Mkmcconn

Some content moved to Forty-nine charismatic virtues. Peter Manchester 13:25, 25 Nov 2003 (UTC)

This really needs to also mention tolerance in manufacturing, particularly electronics. –radiojon 03:43, 2004 Apr 11 (UTC)

---

I tried to edit but I can't. This entry has the strange effect of people who have been taught about Tolerance, and lectured about it, but have never felt it for a moment at first-hand. ''Tolerance cannot be neutral about what is good, though, for its very purpose is to guard good and avert evils. The circumstantial element in the practice of tolerance is right judgment of greater ends against lesser ends. Is not the natural conclusion to this sentence thus enabling lesser ends to be sacrificed to greater ends.'' I recognize the school of thinking, but it's not known for its tolerance. Wetman 19:11, 20 Apr 2004 (UTC)

Old self
The following paragraph is strange, to me:
 * In Christianity, tolerance plays a part with regard to the one's former way of life, as a belief is often professed in the need to put off the old self that was corrupted by its deceitful desires (prejudice, bigotry, and intolerance), and be renewed in the spirit of the mind. Accompanying this is also a corresponding need to put on a new self, which was created to be like God, in righteousness and true holiness, which includes tolerance,

It quotes from Ephesians 4:22. In that context, the "old self" and "former way of life" is "ignorance", "hardness of heart", surrender to "sensuality so as to indulge in every kind of impurity, with a continual lust for more". Can someone find "prejudice, bigotry and intolerance" in this? It strikes me as a misappropriation of a well-known text for a rare application. In other words, it sounds as though the editor was explaining himself, rather than explaining the Christian view of tolerance. Mkmcconn (Talk) 02:42, 3 Aug 2004 (UTC)

Tolerance as a conundrum
As evidenced by the statement, "There's only one thing I won't tolerate, and that's intolerance". The article leaves unclear the level of tolerance that is tolerable of the intolerant. Matt Stan 11:42, 7 Dec 2004 (UTC)

Tolerance does not mean "agree with"
Laws like Canada's recent amendment to its hate crimes law, forbidding the speaking against different sexual behaviours, do not stop at tolerance. It so silences even reasoned, fact-based, compassionate speech against such behaviours by people who want to help those trapped in such behaviours. It does not allow the opposing point of view to be taught. It is, therefore, a perversion of "tolerance", requiring total acquiescence by opponents of, for example, homosexual behaviour, even when those opponents intend no malice whatsoever against homosexual individuals; rather, the opponents want to prevent young and naive people from being lured into a behaviour that is medically documented as hazardous and life-shortening. That is not tolerance; that is intolerance.

Voltaire put it succinctly: "I may not agree with what you say, but I defend to the death your right to say it." A person might not agree with his atheist views, but Voltaire would defend the right of a religiously-devout person to speak their views and beliefs. A homosexual activist of 2005 should, in the same pattern, vigorously defend a Christian's right to speak of the dangers and immorality of the behaviour, even while the two of them do not agree. Unfortunately, more often, homosexual activists will not tolerate a point of view that is in opposition, and seek to silence it through court actions or Svend Robinson's hate crimes amendment.

When church leaders no longer feel safe in speaking the truth of the Gospel and the Bible, even with the utmost heartfelt sorrow for homosexuals, we no longer have tolerance.

GBC 00:49, 18 July 2005 (UTC)

 * "the opponents want to prevent young and naive people from being lured into a behaviour that is medically documented as hazardous and life-shortening"... its worth noting that heterosexuality is also documented as potentially hazardous and life-shortening. std's can happen to anyone. anyways, im not sure why you are so fixated on homosexuality.

 * mere 'heterosexuality' can be potentially hazardous and life-shortening... but monogamous, faithful heterosexuality has very little hazard, as there are only two people involved, and if neither of them is infected with an STD, both are safe from STDs. Rarely are homosexuals monogamous. GBC 18:50, 14 September 2006 (UTC)

Tolerance is more about showing recpect and civility than some sentece and it's also the ability to put up with people who make you mad.

This entry conflicts with the Allophilia entry in Wikipedia
This article conflicts with the Allophilia entry in its definition of the word "tolerance" (first paragraph.) Allophilia entry states that "tolerance is not the logical antithesis of prejudice, but rather is the midpoint between negative feelings and positive feelings toward others." However, this entry states that "Tolerance is a recent political term used within debates in areas of social, cultural and religious context, as an emphatic antithesis to discrimination." 71.145.147.132 01:45, 28 August 2006 (UTC)Pam

Removed text that is not about Tolerating the intolerant
I removed the following text from section Tolerating the intolerant:
 * Issues that are controversial in various countries include the separation of church and state, homosexuality, the consumption of tobacco, alcoholic beverages and other drugs, reading disapproved political tracts, and deviant sexual acts as well as the correct reaction to disorderly conduct and misdemeanours (for example, see zero tolerance policy).

Separation of church and state, if it belongs into this article, should be covered in the previous section on tolerancde and religion. Homosexuality, tobacco etcetera are not per se intolerant and thus do not belong under "Tolerating the intolerant". There may be a case for moving them to another part of this article, but I would vote against it since we then could include half of Wikipedia, as any issue that is controversial somewhere touches naturally on tolerance. Common Man 22:06, 1 September 2006 (UTC)

Actually, zero tolerance policy should be mentioned somewhere in this article - I'm putting it under "See also" for now. Common Man 22:08, 1 September 2006 (UTC)

Enlightenment
Both Lessing and Voltaire were groundbreaking in their arguements for religious tolerance, is it really necessary to call them out for not making a case for political tolerance? It was before even the French Revolution.

Definition within Context
This is an interesting debate, and often difficult to understand and accept, perhaps even to tolerate. Although words carry definitions they also carry meaning. Definition and meaning are completely different from each other. Meaning derives from and within a context, whereas definition is a standalone guide to the usage of a word. However, the use of a word can also be changed depending on context. A word like 'Tolerant' has a definition, infact many, but none of them have a meaning without a context. Every word is essentially defined differently depending on its context, in other words its meaning changes. 'I am a tolerant man.' has little meaning when you try to extract a context from it. I would not a tolerant man if my family was being assulted. "Britian in a tolerant society" is a very vague statement and does not draw meaning from the word 'tolerant', because the perameters of 'tolerance' have not been set, so the exactness of the statement is unfinished, hence unclear. To simply try and attach a meaning from'tolerant' in every context as it is defined seems foolish and can only lead to deluding oneself when trying to extract truth from the matter of text.

Behzad Bayati.

Redirect/Move
I've gone ahead and redirected this page to "Toleration," and moved most of the content from this page to there. "Toleration" is the more usual heading for this concept, and the article at that page was much less useful than this one. I've made a few modifications, and included references from the other article in the version of this page that now appears in association with the term "Toleration;" however for the most part I've simply recreated this page at that location. I hope this merge/redirect will be a useful change. ThaddeusFrye 00:02, 27 January 2007 (UTC)

title: Talk:Tolerance


text:
Talk:Belcher Islands

[Untitled]
Just curious, why is this part of the Manitoba project? The main page has no reference to Manitoba. —Preceding unsigned comment added by 65.78.2.200 (talk) 03:22, 17 September 2008 (UTC)

Is this map rather distorted, or are the islands really this elongated? --

I believe they are that elongated. - Montréalais

What is the correct pronunciation of Belcher? Is it a french or english word?
 * english, cf Edward Belcher. --Eisbaer44 (talk) 21:37, 16 January 2018 (UTC)

Belcher Island murders
The section on the murders appears to be, almost verbatim, lifted out of reports from 50 years ago. The language is journalistic in tone. It is presented with a great deal of opinion and this makes big chunks of it unsuitable content for an encyclopedia article. Most of it can be removed to focus on the facts only and leave out those details that have nothing to do with the Belcher Islands. There is a fascinating list of sources about the character, geology and wild life of the islands but nothing about this in the article (??)--AssegaiAli (talk) 13:17, 25 November 2007 (UTC)

 * I agree with AssegaiAli. I suggest moving virtually all of the material about the Belcher Island murders to a new article, with only a passing reference and link to it left here. Xenophon777 (talk) 04:36, 12 February 2008 (UTC)

 * Given the lack of dissent, in the next few days I will make the move suggested in my 12Feb08 post (above) unless there is objection. Xenophon777 (talk) 13:13, 21 May 2008 (UTC)

Cut the section as WP:OR, non-WP:RS and WP:UNDUE. Seems to have been a copy of the anon's research project as stated - even included an e-mail address for contact. Vsmith (talk) 02:42, 6 June 2010 (UTC)

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George Weetaltuk
George Weetaltuk deserves an article all to himself! I am unworthy since I know so little about him or the Belcher Islands, but I'll eventually write one if nobody else does.Arrecife (talk) 06:35, 6 November 2022 (UTC)

title: Talk:Belcher Islands


text:
The Birthday Party (band)

The Birthday Party (originally known as The Boys Next Door) were an Australian post-punk band, active from 1977 to 1983. The group's "bleak and noisy soundscapes," which drew irreverently on blues, free jazz, and rockabilly, provided the setting for vocalist Nick Cave's disturbing tales of violence and perversion. Their 1981 single "Release the Bats" was particularly influential on the emerging gothic scene. Despite limited commercial success, The Birthday Party's influence has been far-reaching, and they have been called "one of the darkest and most challenging post-punk groups to emerge in the early '80s."

In 1980, The Birthday Party moved from Melbourne to London, where they were championed by broadcaster John Peel. They subsequently released two albums: Prayers on Fire (1981) and Junkyard (1982). Disillusioned by their stay in London, the band's sound and live shows became increasingly violent. They broke up soon after relocating to West Berlin in 1982. The creative core of The Birthday Party – singer and songwriter Nick Cave, multi-instrumentalist and songwriter Mick Harvey, and singer, songwriter and guitarist Rowland S. Howard – later went on to acclaimed careers.

Early years and The Boys Next Door (1973–1978)
The nucleus of the band first met at the private boys school Caulfield Grammar School, in suburban Melbourne, in the early seventies. A rock group was formed in 1973, with Nick Cave (vocals), Mick Harvey (guitar), and Phill Calvert (drums), with other students John Cocivera, Brett Purcell and Chris Coyne (on guitar, bass and saxophone respectively). Most were also members of the school choir. The band played under various names at parties and school functions with a mixed repertoire of David Bowie, Lou Reed, Roxy Music, Alice Cooper and the Sensational Alex Harvey Band, among others. Saxophonist Chris Coyne went on to join the Paul Kelly Band in the 1980s.

After their final school year in 1975 the band decided to continue as a four-piece group, with friend Tracy Pew picking up the bass. Greatly affected by the punk explosion of 1976 which saw Australian bands The Saints and Radio Birdman making their first recordings and tours, The Boys Next Door, as they were now called, began performing punk and proto-punk cover versions, such as "Blitzkrieg Bop" and "Gloria", and a few original songs. By November 1977 their set was dominated by fast original new wave material, such as "Sex Crimes" and "Masturbation Generation".

The Boys' second guitarist, Rowland S. Howard, joined in 1978, and about this time the group's sound changed dramatically. The addition of Howard's guitar was a catalyst (his later use of audio feedback being a hallmark of the group) but there were other changes, as well: their sound drew upon punk, rockabilly, free jazz and blues, but defied categorization. Many songs were driven by prominent, repetitive basslines and frenetic, minimalist drumming. In producer/engineer Tony Cohen they found a collaborator sympathetic to their experimentation and their refusal to repeat themselves, and in manager Keith Glass they found an enthusiastic financial backer. Glass' label Missing Link Records released all of the early Birthday Party records.

Name change and relocations (1978–1982)
The Boys Next Door's best known song, "Shivers", written by Howard, and first performed and recorded by his band The Young Charlatans, was banned by radio stations because of a reference to suicide. After recordings and moderate success in Australia (including hundreds of live shows) they headed for London in 1980, changed their name to The Birthday Party and launched into a period of innovative and aggressive music-making. Some sources say the band took its new name from the Harold Pinter play The Birthday Party; others (including Ian Johnston's Cave biography) state it was prompted by Cave misremembering, or intentionally misattributing, the name to a non-existent birthday party scene in the Dostoyevsky novel Crime and Punishment. In a 2008 interview, Rowland S. Howard gave his own recollection: "The name The Birthday Party came up in conversation between Nick and myself. There's this apocryphal story about it coming from a Dostoyevsky novel. It may have had various connotations, but what he and I spoke about was a sense of celebration and making things into more an occasion and ritual".

They resided in London, but were disillusioned with the state of the music scene, only finding like-minded groups in the Fall and the Pop Group. They took trips back to Australia and tours through Europe and the U.S. before relocating to West Berlin in 1982. Above the barely-controlled racket, Cave's vocals ranged from desperate to simply menacing and demented. Critics have written that "neither John Cale nor Alfred Hitchcock was ever this scary," and that Cave "doesn't so much sing his vocals as expel them from his gut". Though Cave drew on earlier rock and roll shriekers—especially Iggy Pop and Suicide's Alan Vega—his singing with the Birthday Party remains powerful and distinct. His lyrics also drew on Arthur Rimbaud and Charles Baudelaire.

The single "Release the Bats" came out during the emergence of the gothic scene. This song about "vampire sex" was promoted by an advertisement with the words "Dirtiness is next to antigodliness".

Their 1982 album Junkyard was inspired by American Southern Gothic imagery, dealing with extreme subjects like an evangelist's murdered daughter.

Final years (1982–1983)
For The Birthday Party, things had changed. Calvert was ejected in 1982; he was reportedly "unable to nail down the beats for 'Dead Joe' to everyone's satisfaction", and Harvey moved to drums. When Pew was jailed for drunk driving and petty theft early in 1982, Chris Walsh, Barry Adamson and Howard's brother Harry replaced him for live appearances and brief studio work. Pew rejoined the band in July.

The Mutiny EP contained lyrics evoking blasphemy, words which were as dark as the gothic poems of Lautréamont. The title track portrayed a dirty heaven with rats and trash.

In 1982 a spin-off group with Lydia Lunch, Honeymoon in Red, recorded an album which was eventually released in 1987. Harvey and Cave were reportedly so unhappy with the mixing and overdubbing done after their involvement that they requested their names be withheld from its liner notes. Howard and Pew apparently had no objections to being credited by name.

A tour in January 1983 found the group return to a five-piece, with Jeffrey Wegener playing drums and Harvey returning to second guitar. Wegener did not remain with the group, however, and they returned to a four-piece soon after. Later that year, Blixa Bargeld from the German group Einstürzende Neubauten recorded a guitar part in the studio on the track "Mutiny in Heaven". Tension between Cave and Howard soon came to a head, but it was Harvey who first left the group – their final tour saw Des Hefner on drums. The Birthday Party played their final show at the Crystal Ballroom in St Kilda on 9 June 1983 and disbanded not long after, due in part to the split between Cave and Howard, as well as work and drug-related exhaustion.

Post-breakup, legacy and influence
Several groups rose from The Birthday Party's ashes: Nick Cave and the Bad Seeds (featuring Cave, Harvey, Adamson, Bargeld and briefly Pew), Crime and the City Solution (featuring Harvey and Howard, later just Harvey) and These Immortal Souls (featuring Howard).

Pew died from injuries caused by an epileptic seizure in 1986.

On 1 September 1992, there was a brief Birthday Party reunion as Rowland S. Howard joined Nick Cave and Mick Harvey on stage at a Bad Seeds NME charity show at the Town and Country Club in London to play "Wild World", "Dead Joe" and "Nick the Stripper".

Due in part to their legendary status and to the continuing success of Nick Cave and the Bad Seeds, The Birthday Party's back catalogue has been re-released on CD several times. Mick Harvey has overseen releases of rare or previously unissued recordings (Live and John Peel CDs).

The Birthday Party's initial impact was on the gothic rock genre. According to New Musical Express, "The Party have been indirectly held responsible for the rise of a visceral new hardcore, ranging from The Sex Gang Children, through Danse Macabre to March Violets." Rock acts that have cited The Birthday Party as an influence include My Bloody Valentine, Alex Turner, and LCD Soundsystem. In 2006, American label Three One G released Release The Bats: The Birthday Party As Heard Through The Meat Grinder Of Three One G, a compilation featuring covers by various bands, including Daughters, Melt-Banana and Cattle Decapitation.

In October 2007, Cave alone was inducted into the ARIA Hall of Fame. During his acceptance speech, Cave took it upon himself to 'induct' the Australian members of the Bad Seeds (including Harvey), plus Howard and Pew from The Birthday Party.

Rowland S. Howard died on 30 December 2009 of liver cancer. In 2012, Howard's early songs were played live as a tribute in Melbourne: a four-piece band played consisting of Harvey, Calvert, Ron Rude and Rowland Howard's sister Angela.

Members

 * Band members
 * Nick Cave – vocals, saxophone (1977–1983)
 * Mick Harvey – guitar, drums, keyboards (1977–1983)
 * Rowland S. Howard – guitar, vocals (1977–1983; died 2009)
 * Tracy Pew – bass, clarinet (1977–1982, 1982–1983; died 1986)
 * Phill Calvert – drums (1977–1982)

 * Touring and guest musicians
 * Chris Walsh – bass (February 1982)
 * Barry Adamson – bass (April–May 1982)
 * Harry Howard – bass (June–July 1982)
 * Jeffrey Wegener – drums (January 1983)
 * Des Hefner – drums (May–June 1983)
 * Blixa Bargeld – guitar (April 1983, in-studio guest)

Discography

 * The Boys Next Door
 * Door, Door (1979)

 * The Birthday Party
 * The Birthday Party (1980)
 * Prayers on Fire (1981)
 * Junkyard (1982)

title: The Birthday Party (band)


text:
User:Birchtree

I'm this guy right now.

title: User:Birchtree


text:
Decision Earth

Decision Earth, also referred to as Decision: Earth, was an environmental education teachers resource for junior high school students issued by Procter & Gamble in 1997. It has been controversial.

Release of "Decision Earth"
Its asserted aim was assisting students to make informed consumer product choices, and to educate then in the environmental impact of their choices: The unit focuses on the concept of consumer product life cycle analysis, an approach to assessing the environmental impacts of a product at each stage in its life from raw materials extraction through disposal. Using this approach, a product is evaluated in terms of energy consumed, atmospheric and waterborne emissions generated and solid waste created for disposal.

Procter & Gamble have claimed the package builds critical thinking skills

Criticism of "Decision Earth"
It has been asserted that "Decision Earth" included a series of controversial claims about waste disposal, mining and forestry issues which was distributed by the Procter & Gamble corporation to roughly 75,000 schools in the United States. Procter & Gamble argued in its package that disposable diapers are no worse for the environment than cloth diapers, a claim based on scientific studies funded by the company, which is the world's largest manufacturer of disposable diapers. The package described garbage-fueled incineration processes where energy is recovered as "thermal recycling" without mentioning the toxic ash or emissions that result.

Decision Earth package
The materials given to teachers and studends include overhead transparency masters, student worksheets, and a teacher's guide.

title: Decision Earth