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Written vernacular Chinese

Written vernacular Chinese, also known as baihua, comprises forms of written Chinese based on the vernacular varieties of the language spoken throughout China. It is contrasted with Literary Chinese, which was the predominant written form of the language in imperial China until the early 20th century.

A style based on vernacular Mandarin Chinese was used in novels by Ming and Qing dynasty authors, and was later refined by intellectuals associated with the May Fourth Movement. This form corresponds to spoken Standard Chinese, but is the standard form of writing used by speakers of all varieties of Chinese throughout mainland China, Taiwan, Malaysia, and Singapore. It is commonly called Standard Written Chinese or Modern Written Chinese to distinguish it from spoken vernaculars and other written vernaculars, like written Cantonese and written Hokkien.

Background
During the Zhou dynasty (1046–256 BC), Old Chinese was the spoken form of the language, which was reflected in the Classical Chinese used to write the Chinese classics. Spoken Chinese began to evolve faster than the written form, which continued to emulate the language of the classics. The differences grew over time: By the Tang and Song dynasties (618–1279), people began to write in their vernacular dialects in the form of bianwen and yulu, and the spoken language was completely distinct from the formal Literary Chinese. Familiarity with Literary Chinese was fundamental to higher education. During the Ming and Qing dynasties (1368–1912), vernacular language began to be used in novels, but most formal writing was in Literary Chinese, save a few baihua newspapers during the late Qing.

In the 20th century, political activists began attempting to replace formal Literary Chinese with a written vernacular based on the Beijing dialect of Mandarin. Possible reforms included the replacing characters with a phonetic writing system, character simplification, and expanding the vernacular lexicon with technical terminology for use in formal contexts. These activists wanted to create a literary context more accessible to the general public, and ultimately increase literacy in the country.

Written vernacular Chinese was also popularized by the Western missionaries entering China during the 19th century. Missionaries wrote stories, poems, essays and other works in vernacular to better spread their message. This early form of baihuawen was mainly written according to local vernaculars, rather than based on a specific dialect. Missionaries retained some of the style of the original texts, while adapting them to a Chinese audience.

Lower Yangtze Mandarin formed the standard for written vernacular Chinese, until it was displaced by the Beijing dialect during the late Qing. Baihua was used by writers across China regardless of their local spoken dialect. Writers used Lower Yangtze and Beijing grammar and vocabulary in order to make their writing understandable to the majority of readers. While more difficult to master for writers who spoke other dialects, this standard written vernacular had the effect of standardizing written Chinese across the country, which had previously been the role of Literary Chinese. Following the May Fourth Movement, baihuawen became the normal written form of Chinese. While the phonology of modern Standard Chinese is based on the Beijing dialect of Mandarin, its grammar is officially based on exemplary works of vernacular literature, which excludes certain colloquial forms while incorporating some constructions from Literary Chinese. Similarly, written vernacular Chinese excludes slang from the Beijing dialect while absorbing some Literary vocabulary, as well as foreign loanwords and a small number of regionalisms from other major dialect groups.

20th century reforms
The period following the overthrow of the Qing dynasty and the establishment of the Republic of China was characterized by efforts at language reform. Many of the first language reformers of this period were associated with the New Culture Movement, which began around 1916 due to anti-imperialist and anti-traditionalist sentiments which boiled over during the May Fourth Movement, and which also promoted concepts like republicanism and democracy.

These sentiments inspired a movement to democratize language and replace classical Chinese with a written vernacular. Some of the most important proponents of vernacularization were Mao Zedong and renowned writer Lu Xun. This was at first before the establishment of the Chinese Communist Party, which occurred in 1921, though some of the most radical language reform activists were communists.

There was significant debate among reformers on what steps to language reform should be taken, and how far reform should go. The central component was vernacularization, but questions such as the extent to which the written vernacular should borrow elements from classical Chinese and whether Chinese characters should be replaced by an alphabet or another kind of writing system were hotly debated. Mao, Lu, and the more radical activists at first argued for replacing characters with a phonetic writing system, which they believed would more easily facilitate a switch from classical Chinese to vernacular language in writing. However, as it became increasingly clear that the Communists were winning the Chinese Civil War and would have control over mainland China, a change occurred in thinking at the top of the Chinese Communist Party. The official goal became to first simplify characters, then to possibly transition to a romanized phonetic writing system over time. The precise history of why and how this happens remains obscure, and the extent of the role that Chairman Mao Zedong played in the change of policy is not known. However, it has been suggested that Communist leadership wanted to preserve the cultural heritage of Chinese characters, while also encouraging increased literacy among the Chinese people. It has even been suggested that Mao acted to preserve characters at the encouragement of Joseph Stalin, so that China would maintain a domestic writing system and the linguistic heritage attached to it. An eventual switch from Chinese characters to pinyin, a domestically perfected romanized phonetic writing system, was indefinitely postponed to the point that it remains a complementary system to simplified characters, which is the dominant writing system in contemporary mainland China.

Literature
The early modern period saw the first significant development of baihua novels. Jin Shengtan, who edited several vernacular novels in the 17th century, is widely regarded as a pioneer of vernacular Chinese literature. His vernacular edition of the classic novel Water Margin greatly raised the status of vernacular novels. During the late Qing, activists like Liang Qichao argued for the simplicity of baihua and its utility for increasing literacy rates. However, it was not until after the 1919 May Fourth Movement and the promotion of vernacular writing by scholars and intellectuals such as reformer Hu Shih, writers Chen Hengzhe, Lu Xun, and Qian Xuantong, as well as the revolutionary Chen Duxiu, that vernacular Chinese gained widespread importance. In particular, Lu Xun's The True Story of Ah Q is generally accepted as the first modern work to fully utilize vernacular language.

During this period, baihua literature is also considered to be ideologically progressive. On one hand, reformers aggressively debated over the use of loanwords and the ideology of literature and public acceptance of new genres, while the consensus became clear that the imposition of Literary Chinese was a hindrance to education and literacy, and ultimately social progress within China. The works of Lu Xun and others did much to advance this view. Vernacular Chinese soon came to be viewed as mainstream by most people. Along with the growing popularity of vernacular writing in books in this period was the acceptance of punctuation, modeled after what was used in Western languages (traditional Chinese literature used almost no punctuation), and the use of Arabic numerals. Following the 1911 Revolution, successive governments continuously carried out a progressive and national education system to include primary and secondary education. All the curricula were in vernacular Chinese. Prolific writers such as Lu Xun and Bing Xin published popular works and appeared in literary journals of the day, which also published essays and reviews providing a theoretical background for the vernacular writing, such as Lu's "Diary of a Madman", which provoked a spirited debate in contemporary journals. Systematic education, talented authors and an active scholastic community closely affiliated with the education system all contributed to the establishment of the vernacular written language in a short amount of time.

Since the late 1920s, nearly all Chinese newspapers, books, and official and legal documents have been written in vernacular Standard Chinese. However, the tone or register and the choice of vocabulary may have been formal or informal, depending on the context. Generally, the more formal the register of vernacular Chinese, the greater the resemblance to Classical Chinese; modern writing lies on a continuum between the two. Since the transition, it has been extremely rare for a text to be written predominantly in Classical Chinese. Until the 1970s, the legal code of the Republic of China was written in Classical Chinese, though in a form replete with modern expressions and constructions that would have been foreign to ancient writers. Similarly, until the end of the 20th century, men of letters, especially in Taiwan, exchanged personal letters using Classical Chinese stock phrases for openings, greetings, and closings, and using vernacular Chinese (albeit heavily influenced by the Classical language) for the body. Nevertheless, only well-educated individuals in modern times have full reading comprehension of Classical texts, and very few are able to write proficiently in Classical Chinese. Presently, the ability to read some Classical Chinese is taught using familiar character forms: simplified throughout mainland China, and traditional in Taiwan, Hong Kong, and Macau. In the latter, Tang poetry is taught starting from elementary school and classical prose taught throughout lower and upper secondary schools.

Though it is rare to encounter fully Literary texts in modern times, it is just as rare to see texts of a considerable length employ colloquial Chinese resources and exclude all Literary constructions and vocabulary. Despite initial intentions on the part of reformers to create a written language that closely mirrors the colloquial Mandarin dialects and to expunge classical influences from the language for the sake of modernization, it became clear to users of the new written standard that the admixture of a certain proportion of Literary grammatical constructions and vocabulary into baihuawen was unavoidable and serves as an important means of conveying tone and register. Thus, for the vernacular language used in official settings like academic and literary works or government communications (e.g. in academic papers, textbooks, political speeches, and legal codes), a small number of stock classical constructions and vocabulary items continue to be employed and are subject to additional related requirements relating to classical prosody and parallelism. The use of these structures is a characteristic of formal registers of baihuawen and distinguishes the formal modern language from conversational baihuawen on the one hand and fully Literary on the other hand. Though clearly dependent on context and on the personal preferences of the author, analyses of typical 20th-century essays and speeches have yielded a ratio of formal to informal expressions of around 2:3, or 40%. Even in informal personal communications otherwise composed entirely in the vernacular, classical words and usages may still appear every so often. In particular, chengyu are used by writers and speakers of all education levels in a variety of contexts.

Variation
Multiple regional varieties of written written vernacular Chinese exist:
 * China uses Simplified Chinese and a set of lexicon and grammar associated with Putonghua, regulated by the National Language Regulating Committee.
 * Taiwanese Mandarin has important differences from Putonghua in terms of vocabulary. It is written in Traditional Chinese characters and is regulated by the National Languages Committee.
 * Hong Kong written Chinese differs from other forms of written Chinese in terms of vocabulary and grammar. It is written in Traditional characters. It is not standardized and is associated with a phonology derived from Cantonese.
 * Singaporean Mandarin and Malaysian Mandarin are written using Simplified characters. They are regulated by Promote Mandarin Council and Chinese Language Standardisation Council, respectively.

Other Chinese varieties
There is also literature written in Cantonese, Shanghainese, and Taiwanese Hokkien, which uses additional characters to record the different vocabulary present in these varieties. Efforts to standardize their written forms include the Taiwanese Southern Min Recommended Characters. They are most commonly used in advertisements and court records of dialogue and colloquial expressions. They are often mixed with Literary and modern Standard vocabulary.

title: Written vernacular Chinese


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Talk:Written Chinese

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"中文" listed at Redirects for discussion
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Inclusion of "Other languages" section
This section seems to conflate the scope of this article with that of Chinese characters and Chinese family of scripts—I've already removed its summary in the lead. While mention in passing is unavoidable and proper, I think the section should be mostly removed. Remsense 诉  00:55, 18 February 2024 (UTC)
 * Yes, it does seem to be off-topic. Kanguole 10:25, 18 February 2024 (UTC)

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title: Talk:Written Chinese


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Jin Shengtan

Jin Shengtan (1610? –7 August 1661 ), former name Jin Renrui (金人瑞), also known as Jin Kui (金喟), was a Chinese editor, writer and critic, who has been called the champion of Vernacular Chinese literature.

Biography
The year of Jin's birth is unclear, with some sources reporting 1610 and others 1608. The former estimate is based on the fact that Jin's son was 10 years old in East Asian age reckoning in 1641, and is generally accepted by scholars. He was born Jin Renrui in the town of Suzhou, a place celebrated for its culture and elegance. Jin's family was of the scholar-gentry class, but was constantly plagued by sickness and death, which led in turn to little wealth. Jin's father was apparently a scholar. Jin began schooling relatively late, attending a village school at the age of nine. He displayed great intellectual curiosity, and had somewhat unusual ideas. However, he was a conscientious student. Early in life, he took the style name "Shengtan", a phrase from the Analects meaning "the sage [Confucius] sighed". He passed only the lowest of the imperial examinations, and never held public office.

In his writings, Jin showed a great interest in the ideas of Chan Buddhism. He claimed that this interest began early, when he first read the Lotus Sutra at the age of 11. This inclination toward Buddhist ideas became even more pronounced after the fall of the Ming dynasty in 1644. In that year and the one that followed, Jin became conspicuously more depressed and withdrawn, as well as more receptive to Buddhism. The 20th century scholar Zhang Guoguang attributed this change to the fall of the short-lived Li Zicheng regime. Throughout his life, Jin's interest in Buddhism affected his views, and he considered himself a mere agent of the forces of eternity.

Jin is sometimes said to have been known by the name Zhang Cai (張采), but this appears to be a mistake due to confusion with a contemporary, Zhang Pu.

Death
In 1661, Jin joined a number of literati in protesting the appointment of a corrupt official. The protesters first petitioned the government, and then staged a public rally. This was met with swift retaliation from local officials, and Jin was sentenced to death. This incident is sometimes called "Lamenting at the Temple of Confucius" (哭廟案), and led to a stifling of political dissent for years after. Before his death, Jin supposedly joked, "Being beheaded is the most painful thing, but for some reason it's going to happen to me. Fancy that!" In a 1933 essay, noted writer Lu Xun admits that this quote may be apocryphal, but condemns it as "laughing away the cruelty of the human butcher".

Literary theory and criticism
He was known for formulating a list of what he called the "Six Works of Genius": the Zhuangzi, the poem Li Sao, Shiji, Du Fu's poems, Romance of the Western Chamber, and the Water Margin. This list contained both highly classical works, like Li Sao and Du Fu's poems, and novels or plays in vernacular Chinese that had their origins in the streets and marketplace. The six works were chosen based on their literary merit, as opposed to their upstanding morals. For these reasons, Jin was considered an eccentric and made many enemies among the conservative Confucian scholars of his day. Jin edited, commented on, and added introductions and interlinear notes to the popular novels the Water Margin and Romance of the Three Kingdoms, and the Yuan dynasty drama, Romance of the Western Chamber.

Jin is often grouped with Mao Zonggang, and Zhang Zhupo as commentator/editors. Mao's commentarial edition of Romance of the Three Kingdoms and Zhang's commentary on The Plum in the Golden Vase featured dufa (讀法 lit. "way to read") which interpreted the novels using a vocabulary and critical standards which up to then had been limited to poetry and painting. This innovation raised the status of fiction for Chinese readers and made the writing of fiction into a respectable activity for educated people.

Jin believed that only the emperor and wise sages could truly "author" a work. He points out that even Confucius took pains to avoid being named the author of the Spring and Autumn Annals. In Jin's view, the authoring of books by commoners would lead to the undermining of heavenly order and peace. He saw his commentary as the only way to minimize the damage caused by books "authored" by those who were unworthy to do so. In writing his commentaries, Jin firmly believed that the story that was written should be read on its own terms, apart from reality. In his commentary on Romance of the Western Chamber, he wrote, "the meaning lies in the writing, and does not lie in the event". In other words, it is the story that is written that matters, rather than how well that story emulates reality. At the same time, Jin believed that authorial intention is less important than the commentator's reading of a story. In his Romance of the Western Chamber commentary, he writes, "Xixiang Ji is not a work written by an individual named Wang Shifu alone; If I read it carefully, it will also be a work of my own creation, because all the words in Xixiang Ji happen to be the words that I want to say and that I want to write down".

Commentary on the Water Margin
Jin's first major critical activity, completed in 1641, was a commentary on the popular Chinese novel the Water Margin. The commentary begins with three prefaces, in which Jin discusses his reasons for undertaking the commentary, and the achievements of the work's putative author Shi Nai'an. The next section is entitled "How to Read the Fifth Work of Genius". In addition to advice for the reader, this section contains Jin's thoughts on the literary achievements of the novel as a whole. The novel itself comes next, with introductory marks preceding each chapter, and critical comments inserted frequently between passages, sentences, and even words of the text.

Jin's version of the Water Margin is most well known for the drastic alterations that he makes to the text. Earlier versions of the text are 100- or 120-chapter in length. Jin deletes a large portion of the story, from the second half of chapter 71 to the end of the novel. In order to bring the modified text to a conclusion, he composes an episode in which Lu Junyi has a vision of the execution of the band, and amends this to the second half of chapter 71. Jin also combines the Prologue of earlier editions with the first chapter, creating a new, single chapter titled "Induction". This forces the renumbering of all subsequent chapters, so Jin's version of the Water Margin is referred to by scholars as the "70-Chapter Edition". In addition to the large changes described above, Jin also changes the text of the remaining chapters in three general ways. First, he improves the consistency of some sections, such that, for example, chapters whose content do not match their titles receive new names. Secondly, Jin makes the text more compact by removing sections that he feels do not advance the story, and by excising the incidental Shi and Ci verses. Finally, Jin makes subtle changes to the text for pure literary effect. These changes range from emphasizing the emotions of characters to changing story elements to make them more compelling.

Jin's critical commentary frequently oscillates between sympathizing with the individual bandit-heroes and condemning their status as outlaws. On one hand, he criticizes the evil official system that has led many of the 108 heroes to become bandits. He also expresses admiration for several of the men. On the other hand, he calls the band "malignant" and "evil". He especially criticizes Song Jiang, the leader of the group. Jin's removal of the last 30 (or 50) chapters of the novel can be seen as an extension of his condemnation of banditry. In these chapters, the bandits are pardoned by Imperial edict, and are put in service of the country. Jin's version, by contrast, has all of the bandits captured and executed. He follows this ending with eight reasons why outlawry can never be tolerated.

Later readers of Jin have advanced two main theories for his divergent positions of admiring the bandits and yet denouncing them as a group. Hu Shih argues that China during Jin's life was being torn apart by two bands of outlaws, so Jin did not believe that banditry should be glorified in fiction. This agrees well with Jin's philosophy. His Buddhist and Taoist beliefs advocated natural development for every individual in society, while the Confucian part of him respected the emperor and the state as the ultimate authority. The other possibility is that Jin's attempt to reimage the novel into a condemnation of the bandits was to save the novel after it had been banned by the Chongzhen Emperor. This second theory is far-fetched, as the emperor's decree banning the novel was not promulgated until a year after the completion of Jin's commentary. Jin's views on the characters aside, he has unconditional praise for the novel as a work of art. He praises the vivid and lively characters of the novel, saying, "The Water Margin tells a story of 108 men: yet each has his own nature, his own temperament, his own outward appearance, and his own voice". He also praises the work's vivid description of events, frequently remarking that the prose is "like a picture". Finally, Jin appreciates the technical virtuosity of the author, and names 15 separate techniques used by Shi Naian.

Commentary on the Romance of the Western Chamber
In 1656, Jin completed his second major commentary, written on the Romance of the Western Chamber, a 13th-century Yuan dynasty play. This commentary follows a structure very similar to Jin's earlier commentary on the Water Margin. It begins with two prefaces outlining Jin's reasons for writing the commentary followed by a third with notes on how the play should be read. The play itself follows, with introductory marks preceding each chapter and critical comments frequently inserted in the text itself. Jin undertakes fewer major structural alterations in this commentary than he does in critiquing the Water Margin. Each of parts I, III, IV, and V of the play is originally preceded by an "Induction". Jin merges these into the acts themselves. Part II of the play originally consists of five acts, which Jin condenses into four by merging the first and second acts.

As with the Water Margin, Jin frequently makes editorial changes to the play itself. These changes fall into two broad categories. Many changes are made in order to make the play's two young lovers, Zhang Sheng and Cui Yingying, act and speak in accordance with their high class backgrounds. Jin particularly expresses his admiration for Yingying's beauty and character, and modifies any scenes which he feels painted her in too vulgar a light. Other changes are made for the simple reason of achieving superior literary effect. In the arias of the play, these changes include removing supernumerary words and changing words to more vivid descriptors. The strict metrical requirements of the aria format makes it difficult for Jin to make large-scale changes to these sections. However, some changes do violate the rhyme scheme as it existed during the Tang dynasty or the rules of prosody. In the spoken sections of the play, Jin is much more liberal in making editorial changes. Many of these are intended to accentuate the emotions of the characters. The end result is that Jin's version of the play is an excellent literary work, but was viewed by contemporaries as unfit for the stage.

In his commentary, Jin frequently criticizes previous "unknowledgeable" readers, saying that they have missed many hidden meanings in the text. He sees it as his duty as a knowledgeable reader to reveal these meanings which the author has placed for him to find. In doing so, Jin also has the goal of portraying the play as worthy of study due to its deep technical, artistic, psychological, and social dimensions. In content, much of Jin's critical comments focus on the skill of the author in conveying emotions. Jin praises Romance of the West Chamber as "[one of the most] marvelous [pieces of] writing between heaven and earth". Other comments focus on Yingying. As mentioned above, Jin feels that she is the central character of the play, and a woman of great beauty and character. Jin feels that the play shows a great degree of unity and tightness in its structure. This opinion can be seen explicitly in his comments, as well as in the fact that he does not make structural alterations to the play to nearly the degree as in his version of Water Margin. Jin does, however, comment on Part V of the play. This part has been thought by some commentators to be a continuation added by an author other than Wang Shifu. Jin agrees with this view, criticizing the last part as being inferior in quality to the previous sections and continuing the story past its vital point.

Reputation and legacy
Many of Jin's contemporaries admired him as a man possessing great literary talent. Qian Qianyi, a famous scholar, official, and historian of the late Ming dynasty, proclaimed that Jin was possessed by a spirit, explaining his talent. In a biography of Jin, Liao Yan wrote that Jin had discovered the entire secret of competition. Some contemporaries and later writers did denounce Jin on moral grounds. Jin's contemporary Kui Zhuang called him "greedy, perverse, licentious, and eccentric".

After the May Fourth Movement in 1919, scholars such as Hu Shih began to advocate the writing of novels in Vernacular Chinese. As a result, Jin gained recognition as a pioneer in the field of Chinese popular literature. Hu Shih himself praised Jin in the preface to his commentary on the Water Margin, saying, "Sheng-t'an's ability to debate was invincible; his pen was most persuasive. During his time, he had the reputation of a genius.  His death was also a case of extreme cruelty, which shook the whole country.  After his death, his reputation became even greater". Liu Bannong, another scholar of the era, also praised Jin's version of Water Margin as the best edition in terms of literary value.

After the establishment of the People's Republic of China in 1949, many common views on history changed. Under the Communist government, Water Margin became a tale of peasant resistance to the ruling class, and Romance of the West Chamber symbolized the casting off of the outmoded traditional marriage system. Jin's critiques and editorial modifications of these works did not mirror the world view of Marxism, however, and he began to be criticized. In more recent years, however, Chinese historians have adopted a more balanced view of Jin.

title: Jin Shengtan


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Talk:Ron Jeremy

Semi-protected edit request
Under Sexual Assault allegations, please add that he has been diagnosed with severe dementia and that he will be declared mentally incompetent to stand trial. https://www.latimes.com/california/story/2023-01-06/ron-jeremy-will-be-declared-incompetent-to-stand-trial-for-rape?_amp=true 2600:100C:A210:2BB2:15C:C92F:BCDC:B5A7 (talk) 01:20, 13 January 2023 (UTC)
 * Pictogram voting wait.svg Already done ~ Eejit43 ( talk ) 00:37, 18 January 2023 (UTC)

Additional music reference
Under the Music section, the band Black Light Dinner Party should be added for their video Gold Chain:

https://www.interviewmagazine.com/music/discovery-black-light-dinner-party

https://weallwantsomeone.org/2011/11/16/music-video-black-light-dinner-party-gold-chain/

https://www.youtube.com/watch?v=sYc5mBmxBZM StStSebastian (talk) 04:40, 9 March 2023 (UTC)

His father died in 2022
https://www.jewishobservernashville.org/lifecycles/obituaries-april-2022-and-unveiling

Link to source 2600:1015:B109:1429:6C05:8824:1932:908A (talk) 18:54, 18 October 2023 (UTC)

Lots of unnecessary repetition
In the “Non-Pornographic Appearances” section, there is a lot of redundant information, i.e. the mention of his (Jeremy’s) appearance in the A Day To Remember music video, and a parody of Miley Cyrus’ “Wrecking Ball” are both listed twice. Avatartuna (talk) 12:50, 21 March 2024 (UTC)

Semi-protected edit request
In the intro, please rephrase “is a writer and former pornographic actor” to “former pornographic actor and writer”. He was most notable for being a porn actor. 2600:100C:A211:7F18:6480:7383:7469:78B9 (talk) 00:49, 22 May 2024 (UTC)
 * ✅ I removed "writer" from the lead (releasing his memoir doesn't make him a writer). M.Bitton (talk) 16:28, 22 May 2024 (UTC)

title: Talk:Ron Jeremy


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Qian Xuantong

Qian Xuantong (1887 – 17 January 1939) was a Chinese linguist and writer considered to be a leading figure of the Doubting Antiquity School, along with Gu Jiegang. He was a professor of literature at National Peking University.

Biography
Born in Huzhou, Zhejiang, Qian was named Qian Xia at birth and was given the courtesy name Deqian. Qian trained in traditional Chinese philology. After receiving his university education in Japan, Qian held a number of teaching positions in mainland China. He was a student of Zhang Binglin; some of Zhang's works were copied and printed in Qian's seal script handwriting. As a philologist, Qian was the first to reconstruct the vowel system of Old Chinese in the IPA.

A close friend of Lu Xun, Qian was a key figure in the May Fourth Movement and the New Culture Movement. Despite his close relationship with the Chinese classics, he promoted the abolition of Literary Chinese. He was also a strong supporter of Esperanto, at one time even proposed the substitution of Chinese by it. An open letter Qian wrote in response to an anti-Confucian essay by Chen Duxiu stated:

"Dear Mr. Chen, In an early essay of yours you strongly advocated the abolition of Confucianism. Concerning this proposal of yours I think that it is now the only way to save China. But upon reading it I have thought of one more thing: if you want to abolish Confucianism you must first abolish the Chinese [written] language. If you want to get rid of the average person's childish, uncivilized, obstinate way of thinking, then it is all the more essential that you first abolish the Chinese language. To abolish Confucianism and eliminate Taoism is a fundamental way to prevent the fall of China and to allow the Chinese to become a civilized nation in the twentieth century. But a more fundamental way than this is to abolish the written Chinese language, in which Confucian thoughts and fallacious Taoist sayings are recorded."

Chen thought that abolishing written Chinese would destroy the spoken language as well, and he countered Qian's proposal by suggesting that Chinese could use a Roman alphabet.

He and Liu Bannong promoted vernacular Chinese, attacking classical stylists such as Lin Shu. His skepticism of the Chinese heritage was such that he at one time wanted to change his surname to Yigu. He also did important work regarding standardization of simplified characters, as well as the Standard Chinese dialect and the design of pinyin.

His son Qian Sanqiang was a nuclear physicist who was instrumental in China's early nuclear weapons program, sometimes referred to as the "father of the atomic bomb" for China.

title: Qian Xuantong


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User:Plasticlax

for the benefit of anyone trying to track my reading or who wants a list of what i consider cool topics, please see this list (a perioduc dump of my watchlist):

29apr2004: American Sign Language Anthropic principle Argument from nonbelief Bucket argument Buddhism Cell Games Civil disobedience Constructed language Controversies regarding Mormonism E-Prime Four Noble Truths Frame of reference Free will and determinism Friedrich Nietzsche Graph theory H. P. Lovecraft International Organization for Standardization Irreducible complexity Jean Piaget John Rawls Lawrence Kohlberg Mahatma Gandhi Metaphysics Mohandas Gandhi Natural language Opportunity cost Origin of The Book of Mormon Original position Otaku Pascal's wager Robert M. Pirsig Satyagraha The problem of evil Theory of evolution Trisodium phosphate Westermarck effect Wikipedia:Neutral point of view

title: User:Plasticlax


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Talk:Charles Stewart Parnell

Catholic Church & Divorce
The Catholic Church doesn't, and never has, held that divorce, in and of itself, is immoral, but that remarriage after a divorce is, as it is adultery. The Church holds that divorce is a purely secular and civil matter, solely dissolving the legal obligations a man and wife have to one another, but leaving unaffected their spiritual union. This is why I have edited the entry to read that remarriage after divorce contravenes Church law, instead of simply divorce itself.

Edit and rating
Have just contributed quite an amount of time reshaping and expanding the whole article with references (from top to his death), also included some important statements he made (in place of considerable insignificant wording throughout). I feel it could be upped to GA rating when the end section is tidied ? Hope at least it now meets with approval. Osioni (talk) 20:39, 9 February 2008 (UTC)
 * Closing sections: Personal politice and Overall assessment I have since also attempted to enhance where appropriate Osioni (talk) 19:33, 22 February 2008 (UTC)

This article sucks on my donkey nuts. It needs (badly) to be edited and cleaned up, which I would do if I had any real amount of time. But the syntax and structure, nevermind punctuation use, are horrific. Scath.agus.ceo 12:03, 29 October 2006 (UTC)

I think this article needs more detail as it doesn't really cover enough of his Home Rule Campaign and the Land War.

--TD 10:30, 20 January 2006 (UTC)

Thanks, Deb, I've been meaning to get around to doing Parnell at some stage, but there is much Irish stuff to be filled in. (Some day I'll get around to switching off Wikipedia and finishing my own book. I guess I've become a bit of a Wikiholic!) JTD 06:05 Jan 7, 2003 (UTC)

Ecclesiastes
Ecclesiastes 12:12 - "And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh."

But what is "varity", and is the "war of 1812" the British-American War or Napoleon's rather larger scale (though possibly not as long run significant) war against Russia? PML.

 * Did the US Congress award many medals of honour to people who fought in the Napoleonic war of 1812? Then I guess it must have been the British-American War, then. STÓD/ÉÍRE 23:39 Apr 14, 2003 (UTC)

 * Quite - but, not something that is necessarily clear to everybody in all contexts, over and above this instance here. The term "war of 1812", used to refer to that war, is not only America-centric but actually refers to a lesser war than others of that date! So I feel that we need some more self-explanatory term that doesn't rest so heavily on context and background that not everybody will have. (The US Congress, by the bye, has been known to take a stand on matters completely outside its purview before.) PML.

 * I linked it to War of 1812, which, like it or not, refers exclusively to the American one. Not even a "see also". :-\ But it should certainly clear that up, for anyone who wonders. -- John Owens 23:49 Apr 14, 2003 (UTC)

Constituency
In Rayment's list of UK constituencies Parnell is listed as a member for Cork City for 1880-1891, is this correct?

 * The Oxford Dictionary of National Biography writes:
 * The announcement of the general election of April 1880 brought Parnell's labours in America to an abrupt end. He hurried home. Overall the election saw the triumph of Gladstone's Liberal Party over the Conservative government. Parnell achieved the personal triumph of being returned for three seats in Cork, Mayo, and Meath. He chose to sit for the Cork seat.
 * It doesn't say specifically that he retained the same constituency in the 1885 and 1886 elections, but it generally notes constituency changes, so I think it likely that it would report it if he changed constituenfcies. john k 11:58, 4 June 2006 (UTC)

Party divides
In this section there is a link to an article about the Kingdom of Meath. I was just wondering what the significance of this was? -- Paddyman1989 22:35, 14 September 2006 (UTC)

"..religious wing of the Liberal Party" - sorry, no such thing / deleting. Divorce and adultery were social crimes in 1890, whether we like it or not.Red Hurley 15:18, 29 May 2007 (UTC)

Minor point- Link from obstructionism?
There is currently a "broken" wikilink from obstructionism- but I am not convinced that obstructionism is worthy of its own article. Could it be linked to a wiktionary definition? Phil 10:12, 15 October 2006 (UTC)

Early Life
I've read that Parnell was educated in England before going to Cambridge. Is this true? Does anyone have any details? Bill Tegner 10:37, 24 March 2007 (UTC)

family relationships
Was he related to Lord Congleton? john k 19:28, 27 May 2007 (UTC)

Fair use rationale for Image:CBI - SERIES C - HUNDRED POUND NOTE.PNG
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oh where is my blackbird of sweet avondale —Preceding unsigned comment added by 62.30.180.109 (talk) 21:22, August 30, 2007 (UTC)

Ivy Day
Isn't the day of his death sometimes remembered as "Ivy Day"? (F.ex. see here) Shouldn't this be mentioned somewhere in the Article? (By someone more knowledgable about the subject than me...) --BjKa 10:50, 26 September 2007 (UTC)

Adultery as well...
"The Catholic Church hierarchy in Ireland was largely silent, some bishops explicitly declaring the issue to be purely political [3], though divorce is forbidden under Catholic doctrine and most of Parnell's supporters were members of the Catholic Church. As co-respondent, Parnell was legally the apparent cause of the divorce, so that it was rather the ‘nonconformist conscience’ in England which openly rebelled against him [3]"

Yes, but... that leaves out adultery, one of the Ten Commandments. We may not think much of it today but adultery and divorce combined were unacceptable around 1890; unless you could arrange things out of the public eye, which Parnell knew. An excellent article otherwise. Could have added his membership of the IRB from 1882 perhaps.86.42.207.82 (talk) 16:32, 10 July 2008 (UTC)

Divorce crisis
NOTE: The above is pretty typical of the sort of ignorant misinformation that so often now passes for "history". "Kitty" is not a derogatory name - Kitty Pakenham, for example, the Duke of Wellington's perfectly respectable wife, was often called Kitty. The Catholic Church is NOT opposed to divorce but only to remarriage whilst a spouse is still living. In any case, many of Parnell's supporters were Protestant, as he was himself. Irish Nationalism began as an Ulster Protestant movement and almost all of the original Society of United Irishmen were Protestants. Furthermore, it was not just the Non-conformist conscience that "rebelled against him" - Anglicans and Catholics also were unhappy with the facts of his affair with Mrs O'Shea. Moreover, Gladstone was certainly not a Non-conformist but an Anglican High Churchman of the Tractarian school. Those with an axe to grind should not attempt to write Irish history. They nearly always get it wrong. Irish history simply does not fit into neat, media-friendly, categories. Get used to it. - Added to mainspace below The Divorce crisis section by User:91.104.123.103 - moving so it can be discussed here. Snappy (talk) 16:43, 2 January 2009 (UTC)

Protestant
Is it really necessary to include in the first line that he was protestant? Can he not just be fully accepted as being Irish, full stop? —Preceding unsigned comment added by 86.12.240.223 (talk) 23:24, 12 July 2009 (UTC)

Fully agree. It is particularlly ironic in the case of Parnell to say "Charles Stewart Parnell[1] (27 June 1846 – 6 October 1891) was an Irish Anglican landowner" given that his quest was for home rule for all. —Preceding unsigned comment added by 141.160.5.251 (talk) 13:00, 7 October 2010 (UTC)

Protestant
Is it really necessary to include in the first line that he was protestant? Can he not just be fully accepted as being Irish, full stop? surely the first line should include basic essential information, nationality being one of them? maybe his religious affiliation would be better suited in the main body of the article. —Preceding unsigned comment added by 86.12.240.223 (talk) 23:28, 12 July 2009 (UTC)
 * Religion is an integral part of Irish history, particularly at the time. SGGH ping! 12:23, 26 November 2009 (UTC)
 * It is most significant that he was from the Protestant ascendancy, rebelling against his own class, and not part of the wider catholic-protestant clash. Valetude (talk) 12:19, 9 February 2019 (UTC)

Lead
I have added some more to the lead, primarily to include that "revelations of his private life" hampered the IPP. I have left it very unspecific as it is the lead, and also because I suspect listing the issues he had to deal with in the lead would be inducing undue weight on the topic. SGGH ping! 12:23, 26 November 2009 (UTC)

Independence
I don't think Parnell wanted Ireland to separate from the empire. The article seems to suggest that he did in the section where it talks about if all-Ireland independence might have happened. --RJR3333 (talk) 05:42, 1 April 2012 (UTC)

Superstitions
Would it be ok to add to the article the fact that Parnell had some strange superstitions, including a hatred of the color green and the number thirteen. --RJR3333 (talk) 16:23, 5 May 2012 (UTC)

Protestant Irish Nationalist
Proposing removal from the category Protestant Irish Nationalist for the following reason. - Category:Protestant_Irish_nationalists is both in description and by examination of the categories for which it is a subcategory only for Protestants from Northern Ireland. While Parnell might fit within the plain reading of a Protestant Irish Nationalist, it doesn't seem as if the category is designed to accommodate him. Alternative is to redefine the category. Homagetocatalonia (talk) 15:35, 7 December 2012 (UTC)

Chipping Norton
Did he attend school in Chipping Norton? Is there any source? He currently appears in "Notable people" at that article, but a source is needed. Martinevans123 (talk) 14:12, 11 November 2015 (UTC)

Disputed relationship to the British Royal Family
Just for the record. The assertion of a relationship with the British Royal family via Parnell's great grandmother whose surname was 'Tudor' is complete and utter rubbish. The English Tudor kings and queens have no descendants in the the male line. And no known male line relatives. The fact that a person has a particular surname no matter how rare or unusual does not constitute evidence of relationship with other persons or families of the same surname. I do not care if this nonsense is referenced. I am not going to alter the main page. This is just for the record. John2o2o2o (talk) 12:28, 8 January 2016 (UTC)

The surname 'Tudor' is Welsh, and like all genuine Welsh surnames is derived from a Welsh forename. In this case Tewdwr. In the same way that for example, all persons surnamed Griffiths are not descended from one man named Griffith, it cannot be asserted that all persons surnamed 'Tudor' are descended from one man named 'Tewdwr'. Of course, the idea of connections to the Tudor Royal family may be very attractive for some individuals and some individuals may therefore lay claim to a connection, but in this case there is no hard evidence to support anyone's claim of kinship to the Tudor Royal Family. John2o2o2o (talk) 12:52, 8 January 2016 (UTC)

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"Charles Parnell" listed at Redirects for discussion
The redirect [//en.wikipedia.org/w/index.php?title=Charles_Parnell&redirect=no Charles Parnell] has been listed at redirects for discussion to determine whether its use and function meets the redirect guidelines. Readers of this page are welcome to comment on this redirect at until a consensus is reached. Estar8806 (talk) 03:31, 1 March 2023 (UTC)

Relationship to British Royal families
If you go back to Stewarts and Tudors, millions of people are distant relatives. 88.97.108.45 (talk) 11:36, 30 March 2024 (UTC)

title: Talk:Charles Stewart Parnell


text:
Claremont Colleges

The Claremont Colleges (known colloquially as the 7Cs) are a consortium of seven private institutions of higher education located in Claremont, California, United States. They comprise five undergraduate colleges (the 5Cs)—Pomona College, Scripps College, Claremont McKenna College (CMC), Harvey Mudd College, and Pitzer College—and two graduate schools—Claremont Graduate University (CGU) and Keck Graduate Institute (KGI). All the members except KGI have adjoining campuses, together covering roughly 1 mi2.

The consortium was founded in 1925 by Pomona College president James A. Blaisdell, who proposed a collegiate university design inspired by Oxford University. He sought to provide the specialization, flexibility, and personal attention commonly found in small colleges, but with the resources of a large university. The consortium has since grown to roughly students and  faculty and staff, and offers more than 2,000 courses every semester. The colleges share a central library, campus safety services, health services, and other resources, managed by The Claremont Colleges Services (TCCS). Among the undergraduate schools, there is significant social interaction and academic cross-registration, but each college maintains a distinct identity.

Admission to the Claremont Colleges is considered highly selective. Characterizations of the reputation of the Claremont Colleges:
 *  For the Class of 2020 admissions cycle, four of the five most selective liberal arts colleges in the U.S. by acceptance rate were among the 5Cs (the five undergraduate colleges), and the remaining college, Scripps, had the second-lowest acceptance rate among women's colleges. The Fiske Guide to Colleges describes the consortium as "a collection of intellectual resources unmatched in America."
 *  For the Class of 2020 admissions cycle, four of the five most selective liberal arts colleges in the U.S. by acceptance rate were among the 5Cs (the five undergraduate colleges), and the remaining college, Scripps, had the second-lowest acceptance rate among women's colleges. The Fiske Guide to Colleges describes the consortium as "a collection of intellectual resources unmatched in America."
 *  For the Class of 2020 admissions cycle, four of the five most selective liberal arts colleges in the U.S. by acceptance rate were among the 5Cs (the five undergraduate colleges), and the remaining college, Scripps, had the second-lowest acceptance rate among women's colleges. The Fiske Guide to Colleges describes the consortium as "a collection of intellectual resources unmatched in America."
 *  For the Class of 2020 admissions cycle, four of the five most selective liberal arts colleges in the U.S. by acceptance rate were among the 5Cs (the five undergraduate colleges), and the remaining college, Scripps, had the second-lowest acceptance rate among women's colleges. The Fiske Guide to Colleges describes the consortium as "a collection of intellectual resources unmatched in America."
 *  For the Class of 2020 admissions cycle, four of the five most selective liberal arts colleges in the U.S. by acceptance rate were among the 5Cs (the five undergraduate colleges), and the remaining college, Scripps, had the second-lowest acceptance rate among women's colleges. The Fiske Guide to Colleges describes the consortium as "a collection of intellectual resources unmatched in America."

Colleges
The five undergraduate colleges are:
 * Pomona College (founded 1887) is the oldest of the Claremont Colleges and the largest of the undergraduate schools. It is coeducational and offers majors in the arts, humanities, social sciences, and natural sciences.
 * Scripps College (founded 1926) is the women's college of the Claremont Colleges. It offers an interdisciplinary curriculum with an emphasis in the humanities.
 * Claremont McKenna College (founded 1946), was founded as Claremont Men's College and became coeducational in 1976. It specializes in political science, economics, finance, and international relations.
 * Harvey Mudd College (founded 1955) specializes in engineering, mathematics, computer science, and the physical and biological sciences but also includes coursework in the humanities and social sciences.
 * Pitzer College (founded 1963) is known for its experimental pedagogical approach and focus on social justice. Its curriculum emphasizes the social sciences.

The two graduate universities are:
 * Claremont Graduate University (founded 1925) awards master's and doctoral degrees in 31 disciplines across seven schools.
 * Keck Graduate Institute (founded 1997) is a biomedical graduate school, with schools of applied life science, pharmacy and health sciences, and medicine. It also formerly co-sponsored a remote four-year undergraduate program, Minerva Schools at KGI, which has since spun off as Minerva University, an independent institution no longer affiliated with KGI or with the Claremont Colleges.

The Claremont School of Theology (founded 1885 ) (and thus Claremont Lincoln University) is affiliated with the consortium but is not a member. In January, 2024, after nearly a decade, the Claremont School of Theology finalized a deal to sell the 16 acres of prime Village real estate it has occupied since 1957 back to the Claremont College for $7.7 million.

History
Before the idea of the Claremont Colleges, Pomona College was founded in 1887. Pomona began after a group of congregationalists envisioned a "New England-type" college on the West Coast. Pomona College relocated to Claremont, California after the college acquired an unfinished hotel in Claremont. And 23 years later, James A. Blaisdell became president of Pomona. Though in 1923, Pomona College faced a problem. The school's population was growing. Thus, Pomona either had to go against their ideals of expanding or limit the amount of growth at the college. James Blaisdell developed a different option. He advised the college chose to form a consortium of differentiated small colleges, modeled after Oxford and Cambridge. In October 1923, President James A. Blaisdell of Pomona College wrote to Ellen Browning Scripps describing a vision of educational excellence he had for the future Claremont Colleges:

"I cannot but believe that we shall need here in the South [of California] a suburban educational institution of the range of Stanford. My own very deep hope is that instead of one great undifferentiated university, we might have a group of institutions divided into small colleges—somewhat on the Oxford type—around a library and other utilities which they would use in common. In this way I should hope to preserve the inestimable personal values of the small college while securing the facilities of the great university. Such a development would be a new and wonderful contribution to American education. Now the thing which would assure this future institution to Southern California is land ... It is now or never. To save the needed land for educational use seems to me to guarantee to Southern California one of the great educational institutions of America. Other hands through the centuries will carry on the project and perfect it. But never again can there come so fundamental a service as this."

The start of the Claremont Colleges came in 1925 with the addition of a graduate school, now known as Claremont Graduate University. The college was originally known as Claremont College and began to function in 1927. The second addition came in 1926 when Ellen Browning Scripps founded Scripps College. Scripps College allowed Ellen Browning Scripps to put-forth her plan of a school which offered women access to a higher education, to better their professional careers and to better their personal lives. Scripps College officially opened in 1927.

The novelty of the arrangement, combined with marketing that drew up the perception of the west coast as a novel frontier, led to nationwide interest in and praise for the colleges in the 1930s. Paul Monroe of Harvard University, the foremost educational historian of the era, wrote that year that "The torch of learning was borne aloft in the first century by Antioch and Athens; in the second century by Rome and Alexandria; by Padua and Paris in the twelfth; Oxford and Cambridge in the fifteenth; Harvard and Yale in the seventeenth; Columbia and Chicago in the nineteenth; the Claremont Colleges of the West in the twentieth."

In 1946, 86 students and 7 faculty members formed the fourth institution of the Claremont Colleges, known as Claremont McKenna College. CMC was formed as a fully male undergraduate school until women were admitted in 1976. In 1955, Harvey Mudd College became the fifth institute in the consortium. HMC was founded by Harvey Seeley Mudd, a former chairman of the Board of Fellows of Claremont College. He envisioned an undergraduate college in the consortium that focused its education in science and engineering. In 1963, Pitzer College joined the Claremont Colleges. Pitzer was founded as a college for woman focusing on the social sciences. Later in 1970, Pitzer enrolled 80 men. The school was named after Russell K. Pitzer, an important benefactor in the development of the institution. The final and seventh college to join the consortium was Keck Graduate Institute. KGI was founded in 1997 after a $50 million donation from W.M. Keck Foundation. The graduate school focuses on post-graduate biomedical applications. Initially planned to be located on Bernard Field Station lands, protests forced the institute to relocate to a site southwest of the Claremont Village. Alongside the institutions, Claremont College Services was founded on July 1, 2000. The Claremont College Services provides educational support to all the institutions in the consortium. Specifically, TCCS aids in projects of group planning, establishment of new institutions into the consortium and hold expansion lands.

Organization and operation
The Claremont Colleges employ approximately 3,600 people. A report commissioned for the colleges estimated that the consortium had a regional economic impact of $706.8 million during the 2016–2017 academic year.

Reputation and rankings
Admission to the Claremont Colleges is considered highly selective.

According to the American Liberal Arts College rankings released by U.S. News & World Report in fall 2021, the "5Cs" were ranked among the top 35 liberal arts colleges in the United States: Pomona College (#3), Claremont McKenna College (#9), Harvey Mudd College (#29), Scripps College (#33), and Pitzer College (#33). Additionally, all of the undergraduate colleges are categorized as "Most Selective". Forbes ranked the 5C's among the top 60 undergraduate colleges (including universities and military academies) in the nation and within the top 25 liberal arts colleges for its 2017 report: Pomona College (#10 overall, #1 LAC), Claremont McKenna College (#11 overall, #2 LAC), Harvey Mudd College (#18 overall, #5 LAC), Scripps College (#43 overall, #16 LAC), and Pitzer College (#59 overall, #23 LAC). Niche listed all of the undergraduate colleges within the top 30 small colleges in the United States as measured by surveys rating various components of the undergraduate experience: Pomona College (#2), Harvey Mudd College (#5), Claremont McKenna College (#10), Scripps College (#22), and Pitzer College (#29). U.S. News & World Report also releases individual graduate program rankings for the Claremont Graduate University, with several of its programs ranking in the top tier of graduate programs nationwide.

Shared facilities, programs, and resources
Each college is independent in that students receive their degrees from the one college in which they are enrolled, and administration and admissions departments are independent. The seven-institution Claremont Colleges system is supported by The Claremont Colleges Services (TCCS), which provides centralized services, such as a library, student health, financial and human resources, telecommunications, risk management, real estate, physical plant maintenance, and other services, for those colleges.

The Claremont Colleges Library (also known as Honnold/Mudd Library) holds more than 2.7 million items, of which 1.1 million are physical and 1.7 million are digital.

Other shared facilities include Campus Safety, the Tranquada Student Services Center (which houses Baxter Medical Center, Monsour Counseling Center, and the Health Education Outreach), McAlister Center (home of the Office of the Chaplains and the Claremont Card Center), EmPOWER Center (which works to address sexual violence), the Huntley Bookstore, all dining facilities, and several sports facilities. The Sontag Center for Collaborative Creativity, colloquially termed "the Hive", was established in 2015 to support creative learning.  The Claremont Colleges Library is an example of the level of cooperation in terms of support services. The size of the library collection ranks third among the private institutions in California, behind only Stanford and USC.

Shared academic departments include the Intercollegiate Women's Studies Center, the Intercollegiate Department of Chicano Studies, the Intercollegiate Department of Asian American Studies, the Intercollegiate Department of Africana Studies (formerly Black Studies), the Intercollegiate Department of Religious Studies, the Intercollegiate Department of Media Studies, and the Five-College Theater Department. In January 2008, the Claremont Colleges also formed the Claremont Center for the Mathematical Sciences, which is led by the Claremont Graduate University and is a collaborative center for faculty members working in mathematics.

Shared intercollegiate programs include the European Union Center of California, the Chicano/Latino Student Affairs Center, the Office of Black Student Affairs, the Office of the Chaplains, Hillel, and the Queer Resource Center.

In addition, three of the Claremont Colleges—Claremont McKenna College, Pitzer College, and Scripps College—share a single science program. These three colleges pool their resources to create the largest academic department in Claremont, the Joint Science Department. Many research projects and courses use the Robert J. Bernard Field Station, an 86 acre natural area which consists principally of the rare Coastal Sage Scrub ecosystem.

The Claremont Colleges have been praised by higher education experts for their high level of cooperation and the overall success of their model, although the colleges' differing financial resources have led to occasional tensions. They have influenced the operations of other consortia and collegiate universities, but their model remains unique with few other institutions operating comparably.

Clubs and organizations
Some extracurricular organizations on campus are specific to an individual college, whereas others are open to students at all 5Cs or 7Cs. In total, there are nearly 300 clubs and organizations across the 5Cs.

There are several media organizations at the Claremont Colleges, the largest of which is The Student Life, the oldest college newspaper in Southern California. It publishes a weekly print edition as well as online content. Pomona also has a student-run radio station, KSPC. The Claremont Independent, a conservative magazine, has produced articles about the 5Cs' political culture that have been picked up by national conservative media outlets and drawn criticism from many students. The Golden Antlers publishes satirical content.

On the Loose (OTL), the outing club of the 5Cs, sponsors trips to outdoors destinations. Its flagship event, an annual hike up Mount Baldy in swimwear or goofy costumes, can draw more than 100 participants. It is affiliated with the Outdoor Education Center of Pomona College (OEC), which lends equipment to students for free and provides outdoor leadership training.

There are several dance groups on campus, including the Claremont Colleges Ballroom Dance Company (CCBDC), which has more than 130 dancers, making it the third-largest collegiate program in the U.S. It has won multiple national championships. The Pomona College Theater Department produces four mainstage productions and a dance concert each year, and there are several smaller student-run productions as well. The 5Cs have two improv groups, Without a Box and Underground Theatrical Institution (UTI).

There are eight a cappella groups on campus. One, the Claremont Shades, hosts the annual SCAMFest concert, which draws singers from other Southern California colleges.

People
Many notable people have been affiliated with the colleges as alumni, faculty, staff, and administrators. Coverage of them is divided into articles by college:

 * List of Pomona College people
 * List of Claremont Graduate University people
 * List of Scripps College people
 * List of Claremont McKenna College people
 * List of Harvey Mudd College people
 * List of Pitzer College people
 * List of Keck Graduate Institute people

The CEO of The Claremont Colleges Services is Stig Lanesskog.

Athletics

Pomona College and Pitzer College compete together as the Pomona-Pitzer (PP) Sagehens. Claremont McKenna College, Harvey Mudd College and Scripps College also compete together as the Claremont-Mudd-Scripps (CMS) Stags (for male teams) and Athenas (for female teams). The teams participate in NCAA Division III in the Southern California Intercollegiate Athletic Conference (SCIAC). In the Division III Final Standings for the 2016-2017 academic year, Claremont-Mudd-Scripps ranked fourth nationally, while Pomona-Pitzer ranked 29th; they were the top two performers in the SCIAC. Culturally, the Claremont Colleges place less emphasis on sports than many other institutions.

Club and intramural sports
In addition to the varsity teams, there are several 5C club sports teams.

The roller hockey club, the Claremont Centaurs, won the Division 3 Championship of the West Coast Roller Hockey League in 2009–2010, 2010–2011, and 2011–2012.

The men's and women's rugby union both attended Division II Nationals in 2004 and 2006, and the men's team (Claremont Colleges Lions) won the Division II national championship in 2010 and the National Small College championship in 2017 and 2019.

The women's ultimate team reached Nationals in 2004, 2011, 2013, 2014, 2015, 2016, 2017, 2018, and won the tournament in 2012, and the men's ultimate frisbee were 2008 Southern California Sectional champions and 2011 Division III National champions.

Other club sports offered at the 5Cs include men's lacrosse, field hockey, crew, and cycling.

title: Claremont Colleges


text:
Janissary

A janissary (یڭیچری,, lit. 'new soldier') was a member of the elite infantry units that formed the Ottoman Sultan's household troops. They were the first modern standing army, and perhaps the first infantry force in the world to be equipped with firearms; adopted during the reign of Murad II. The corps was established either under Sultans Orhan or Murad I, and dismantled by Mahmud II in 1826.

Janissaries began as elite corps made up through the devşirme system of child levy enslavement, by which Christian Albanians, Bulgarians, Croats, Greeks, Romanians, Serbs and Ukrainians were taken, levied, subjected to forced circumcision and conversion to Islam, and incorporated into the Ottoman army. They became famed for internal cohesion cemented by strict discipline and order. Unlike typical slaves, they were paid regular salaries. Forbidden to marry before the age of 40 or engage in trade, their complete loyalty to the Sultan was expected. By the seventeenth century, due to a dramatic increase in the size of the Ottoman standing army, the corps' initially strict recruitment policy was relaxed. Civilians bought their way into it in order to benefit from the improved socioeconomic status it conferred upon them. Consequently, the corps gradually lost its military character, undergoing a process that has been described as "civilianization".

The janissaries were a formidable military unit in the early centuries, but as Western Europe modernized its military organization and technology, the janissaries became a reactionary force that resisted all change. Steadily the Ottoman military power became outdated, but when the janissaries felt their privileges were being threatened, or outsiders wanted to modernize them, or they might be superseded by their cavalry rivals, they would rise in rebellion. By the time the janissaries were suppressed, it was too late for Ottoman military power to catch up with the West. The corps was abolished by Sultan Mahmud II in 1826 in the Auspicious Incident, in which 6,000 or more were executed.

Origins and history
The formation of the Janissaries has been dated to the reign of Murad I (r. 1362–1389), the third ruler of the Ottoman Empire. The Ottomans instituted a tax of one-fifth on all slaves taken in war, and from this pool of manpower the sultans first constructed the Janissary corps as a personal army loyal only to the sultan. From the 1380s to 1648, the Janissaries were gathered through the devşirme system, which was abolished in 1648. This was the taking (enslaving) of non-Muslim boys, notably Anatolian and Balkan Christians; Jews were never subject to devşirme. There is however evidence that Jews tried to enroll into the system. Jews were not allowed in the janissary army, and so in suspected cases, the entire batch would be sent to the Imperial Arsenal as indentured laborers. Ottoman documents from the levy of the winter of 1603-1604 from Bosnia and Albania wrote to draw attention to some children as possibly being Jewish. According to the Encyclopedia Britannica, "in early days, all Christians were enrolled indiscriminately. Later, those from what is now Albania, Bosnia, Greece and Bulgaria were preferred." Bektashism became the official order of the Janissary corps in 15th century.

The Janissaries were kapıkulları (sing. kapıkulu), "door servants" or "slaves of the Porte", neither freemen nor ordinary slaves (köle). They were subjected to strict discipline, but were paid salaries and pensions upon retirement and formed their own distinctive social class. As such, they became one of the ruling classes of the Ottoman Empire, rivalling the Turkish aristocracy. The brightest of the Janissaries were sent to the palace institution, Enderun. Through a system of meritocracy, the Janissaries held enormous power, stopping all efforts to reform the military.

According to military historian Michael Antonucci and economic historians Glenn Hubbard and Tim Kane, the Turkish administrators would scour their regions (but especially the Balkans) every five years for the strongest sons of the sultan's Christian subjects. These boys (usually between the ages of 10 and 20) were then taken from their parents, circumcised, and sent to Turkish families in the provinces to be raised as Muslims and learn Turkish language and customs. Once their military training began, they were subjected to severe discipline, being prohibited from growing a beard, taking up a skill other than soldiering, and marrying. As a result, the Janissaries were extremely well-disciplined troops and became members of the askeri class, the first-class citizens or military class. Most were of non-Muslim origin because it was not permissible to enslave a Muslim.

It was a similar system to the Iranian Safavid, Afsharid, and Qajar era ghilmans, who were drawn from converted Circassians, Georgians, and Armenians, and in the same way as with the Ottoman's Janissaries who had to replace the unreliable ghazis. They were initially created as a counterbalance to the tribal, ethnic and favoured interests the Qizilbash gave, which make a system imbalanced.

In the late 16th century, a sultan gave in to the pressures of the Corps and permitted Janissary children to become members of the Corps, a practice strictly forbidden for the previous 300 years. According to paintings of the era, they were also permitted to grow beards. Consequently, the formerly strict rules of succession became open to interpretation. While they advanced their own power, the Janissaries also helped to keep the system from changing in other progressive ways, and according to some scholars the corps shared responsibility for the political stagnation of Istanbul.

Greek Historian Dimitri Kitsikis in his book Türk Yunan İmparatorluğu ("Turco-Greek Empire") states that many Bosnian Christian families were willing to comply with the devşirme because it offered a possibility of social advancement. Conscripts could one day become Janissary colonels, statesmen who might one day return to their home region as governors, or even Grand Viziers or Beylerbeys (governor generals).

Some of the most famous Janissaries include George Kastrioti Skanderbeg, an Albanian feudal lord who defected and led a 25‑year Albanian revolt against the Ottomans. Another was Sokollu Mehmed Paşa, a Bosnian Serb who became a grand vizier, served three sultans, and was the de facto ruler of the Ottoman Empire for more than 14 years.

The Janissaries were no exception to the weakening of central imperial authority in the 18th century. Trade and commercial activity replaced the disciplined military service of earlier centuries, and the Janissaries were willing to engage in violent acts of rebellion to protect their private interests in an increasingly decentralized and chaotic Ottoman Empire.

Characteristics
The Janissary corps were distinctive in a number of ways. They wore unique uniforms, were paid regular salaries (including bonuses) for their service, marched to music (the mehter), lived in barracks and were the first corps to make extensive use of firearms. A Janissary battalion was a close-knit community, effectively the soldier's family. By tradition, the Sultan himself, after authorizing the payments to the Janissaries, visited the barracks dressed as a janissary trooper, and received his pay alongside the other men of the First Division. They also served as policemen, palace guards, and firefighters during peacetime. The Janissaries also enjoyed far better support on campaign than other armies of the time. They were part of a well-organized military machine, in which one support corps prepared the roads while others pitched tents and baked the bread. Their weapons and ammunition were transported and re-supplied by the cebeci corps. They campaigned with their own medical teams of Muslim and Jewish surgeons and their sick and wounded were evacuated to dedicated mobile hospitals set up behind the lines.

These differences, along with an impressive war-record, made the Janissaries a subject of interest and study by foreigners during their own time. Although eventually the concept of a modern army incorporated and surpassed most of the distinctions of the Janissaries and the corps was eventually dissolved, the image of the Janissary has remained as one of the symbols of the Ottomans in the western psyche. By the mid-18th century, they had taken up many trades and gained the right to marry and enroll their children in the corps and very few continued to live in the barracks. Many of them became administrators and scholars. Retired or discharged Janissaries received pensions, and their children were also looked after.

Recruitment, training and status

The first Janissary units were formed from prisoners of war and slaves, probably as a result of the sultan taking his traditional one-fifth share of his army's plunder in kind rather than monetarily; however, the continuing enslaving of dhimmi constituted a continuing abuse of a subject population. For a while, the Ottoman government supplied the Janissary corps with recruits from the devşirme system. Children were drafted at a young age and turned into soldiers in an attempt to make the soldiers faithful to the sultan. The social status of devşirme recruits took on an immediate positive change, acquiring a greater guarantee of governmental rights and financial opportunities. In poor areas officials were bribed by parents to make them take their sons, thus they would have better chances in life. Initially the recruiters favoured Greeks and Albanians. As borders of the Ottoman Empire expanded, the devşirme was extended to include Armenians, Bulgarians, Croats, Hungarians, Serbs and later Bosniaks,    and, in rare instances, Romanians, Georgians, Circassians, Ukrainians and southern Russians.

This "child levy" system was regularly implemented during the 15th-16th centuries, the first two centuries of its existence. Some historians argue this system contributed to the Ottoman states efforts at conversion and "Islamization" of its non-Muslim populations. Radushev states this recruitment system can be bisected into two periods, its first, or classical period, encompassing those first two centuries of regular execution and utilization to supply recruits; and a second period which more focuses on its gradual change, decline, and ultimate abandonment, beginning in the 17th century.

In response to foreign threats, the Ottoman government chose to rapidly expand the size of the corps after the 1570s. Janissaries spent shorter periods of time in training as acemi oğlans, as the average age of recruitment increased from 13.5 in the 1490s to 16.6 in 1603. This reflected not only the Ottomans' greater need for manpower but also the shorter training time necessary to produce skilled musketeers in comparison with archers. However, this change alone was not enough to produce the necessary manpower, and consequently the traditional limitation of recruitment to boys conscripted in the devşirme was lifted. Membership was opened up to free-born Muslims, both recruits hand-picked by the commander of the Janissaries, as well as the sons of current members of the Ottoman standing army. By the middle of the seventeenth century, the devşirme had largely been abandoned as a method of recruitment.

The prescribed daily rate of pay for entry-level Janissaries in the time of Ahmet I was three Akçes. Promotion to a cavalry regiment implied a minimum salary of 10 Akçes. Janissaries received a sum of 12 Akçes every three months for clothing incidentals and 30 Akçes for weaponry, with an additional allowance for ammunition as well.

For all practical purposes, Janissaries belonged to the Sultan and they were regarded as the protectors of the throne and the Sultan. Janissaries were taught to consider the corps their home and family, and the Sultan as their father. Only those who proved strong enough earned the rank of true Janissary at the age of 24 or 25. The Odjak inherited the property of dead Janissaries, thus acquiring wealth. Janissaries also learned to follow the dictates of the dervish saint Haji Bektash Veli, disciples of whom had blessed the first troops. Bektashi Order served as a kind of chaplain for Janissaries. In this and in their secluded life, Janissaries resembled Christian military orders like the Knights Hospitaller. As a symbol of their devotion to the order, Janissaries wore special hats called "börk". These hats also had a holding place in front, called the "kaşıklık", for a spoon. This symbolized the "kaşık kardeşliği", or the "brotherhood of the spoon", which reflected a sense of comradeship among the Janissaries who ate, slept, fought and died together.

Training

When a non-Muslim boy was recruited under the devşirme system, he would first be sent to selected Turkish families in the provinces to learn Turkish, the rules of Islam (i.e. to be converted to Islam) and the customs and cultures of Ottoman society. After completing this period, acemi (new recruit) boys were gathered for training at the Enderun "acemi oğlan" school in the capital city. There, young cadets would be selected for their talents in different areas to train as engineers, artisans, riflemen, clerics, archers, artillery, and so forth. Janissaries trained under strict discipline with hard labour and in practically monastic conditions in acemi oğlan ("rookie" or "cadet") schools, where they were expected to remain celibate. Unlike other Muslims, they were expressly forbidden to wear beards, only a moustache. These rules were obeyed by Janissaries, at least until the 18th century when they also began to engage in other crafts and trades, breaking another of the original rules. In the late 16th century a sultan gave in to the pressures of the Janissary Corps and permitted Janissary children to become members of the Corps, a practice strictly forbidden for 200 years. Consequently, succession rules, formerly strict, became open to interpretation. They gained their own power but kept the system from changing in other progressive ways.

Even after the rapid expansion of the size of the corps at the end of the sixteenth century, the Janissaries continued to undergo strict training and discipline. The Janissaries experimented with new forms of battlefield tactics, and in 1605 became one of the first armies in Europe to implement rotating lines of volley fire in battle.

Organization

The corps was organized into ortas (literally, "centers"). An orta (equivalent to a battalion) was headed by a çorbaci. All ortas together comprised the Janissary corps proper and its organization, named ocak (literally, "hearth"). Suleiman I had 165 ortas and the number increased over time to 196. While the Sultan was the supreme commander of the Ottoman Army and of the Janissaries in particular, the corps was organized and led by a commander, the ağa. The corps was divided into three sub-corps:
 * the cemaat (frontier troops; also spelled jemaat in old sources), with 101 ortas
 * the bölük or beylik, (the Sultan's own bodyguard), with 61 ortas
 * the sekban or seymen, with 34 ortas

In addition there were also 34 ortas of the ajemi (cadets). A semi-autonomous Janissary corps was permanently based in Algiers, called the Odjak of Algiers.

Originally Janissaries could be promoted only through seniority and within their own orta. They could leave the unit only to assume command of another. Only Janissaries' own commanding officers could punish them. The rank names were based on positions in the kitchen staff or Sultan's royal hunters; 64th and 65th Orta 'Greyhound Keepers' comprised as the only Janissary cavalry, perhaps to emphasise that Janissaries were servants of the Sultan. Local Janissaries, stationed in a town or city for a long time, were known as yerliyyas.

Corps strength
Even though the Janissaries were part of the royal army and personal guards of the sultan, the corps was not the main force of the Ottoman military. In the classical period, Janissaries were only one-tenth of the overall Ottoman army, while the traditional Turkish cavalry made up the rest of the main battle force. According to David Nicolle, the number of Janissaries in the 14th century was 1,000 and about 6,000 in 1475. The same source estimates the number of Timarli Sipahi, the provincial cavalry which constituted the main force of the army at 40,000.

Beginning in the 1530s, the size of the Janissary corps began to dramatically expand, a result of the rapid conquests the Ottomans were carrying out during those years. Janissaries were used extensively to garrison fortresses and for siege warfare, which was becoming increasingly important for the Ottoman military. The pace of expansion increased after the 1570s, due to the initiation of a series of wars with the Safavid Empire and, after 1593, with the Habsburg monarchy. By 1609, the size of the corps had stabilized at approximately 40,000 men, but increased again later in the century, during the period of the Cretan War (1645–1669) and particularly the War of the Holy League (1683–1699).

Equipment

During the initial period of formation, Janissaries were expert archers, but they began adopting firearms as soon as such became available during the 1440s. The siege of Vienna in 1529 confirmed the reputation of their engineers, e.g. sappers, and miners. In melee combat, they used axes and kilijs. Originally in peacetime, they could carry only clubs or daggers, unless they served as border troops. Turkish yatagan swords were the signature weapon of the Janissaries, almost a symbol of the corps. Janissaries who guarded the palace (Zülüflü Baltacılar) carried long-shafted axes and halberds.

By the early 16th century, the Janissaries were equipped with and were skilled with muskets. In particular, they used a massive "trench gun", firing an 80 mm ball, which was "feared by their enemies". Janissaries also made extensive use of early grenades and hand cannons, such as the abus gun. Pistols were not initially popular, but they became so after the Cretan War (1645–1669).

Battles
The Ottoman Empire used Janissaries in all its major campaigns, including the 1453 capture of Constantinople, the defeat of the Mamluk Sultanate of Cairo and wars against Hungary and Austria. Janissary troops were always led to the battle by the Sultan himself, and always had a share of the loot. The Janissary corps was the only infantry division of the Ottoman army. In battle the Janissaries' main mission was to protect the Sultan, using cannon and smaller firearms, and holding the centre of the army against enemy attack during the strategic fake forfeit of Turkish cavalry. The Janissary corps also included smaller expert teams: explosive experts, engineers and technicians, sharpshooters (with arrow and rifle) and sappers who dug tunnels under fortresses, etc.

Revolts and disbandment

As Janissaries became aware of their own importance, they began to desire a better life. By the early 17th century Janissaries had such prestige and influence that they dominated the government. They could mutiny, dictate policy, and hinder efforts to modernize the army structure. Additionally, the Janissaries found they could change Sultans as they wished through palace coups. They made themselves landholders and tradesmen. They would also limit the enlistment to the sons of former Janissaries who did not have to go through the original training period in the acemi oğlan, as well as avoiding the physical selection, thereby reducing their military value. When Janissaries could practically extort money from the Sultan and business and family life replaced martial fervour, their effectiveness as combat troops decreased. The northern borders of the Ottoman Empire slowly began to shrink southwards after the second Battle of Vienna in 1683.

In 1449, they revolted for the first time, demanding higher wages, which they obtained. The stage was set for a decadent evolution, like that of the Streltsy of Tsar Peter's Russia or that of the Praetorian Guard which proved the greatest threat to Roman emperors, rather than effective protection. After 1451, every new Sultan felt obligated to pay each Janissary a reward and raise his pay rank (although since early Ottoman times, every other member of the Topkapi court received a pay raise as well). Sultan Selim II gave Janissaries permission to marry in 1566, undermining the exclusivity of loyalty to the dynasty. By 1622, the Janissaries were a "serious threat" to the stability of the Empire. Through their "greed and indiscipline", they were now a law unto themselves and, against modern European armies, ineffective on the battlefield as a fighting force. In 1622, the teenage Sultan Osman II, after a defeat during war against Poland, determined to curb Janissaries' excesses. Outraged at becoming "subject to his own slaves", he tried to disband the Janissary corps, blaming it for the disaster during the Polish war. In the spring, hearing rumours that the Sultan was preparing to move against them, the Janissaries revolted and took the Sultan captive, imprisoning him in the notorious Seven Towers: he was murdered shortly afterward.

The extravagant parties of the Ottoman ruling classes during the Tulip Period caused a lot of unrest among the Ottoman population. In September 1730, janissaries headed by Patrona Halil backed in Istanbul a rebellion by 12,000 Albanian troops which caused the abdication of Sultan Ahmed III and the death of the Grand Vizier Damad Ibrahim. The rebellion was crushed in three weeks with the massacre of 7,000 rebels, but it marked the end of the Tulip Era and the beginning of Sultan Mahmud I's reign. In 1804, the Dahias, the Janissary junta that ruled Serbia at the time, having taken power in the 'lSanjak of Smederevo in defiance of the Sultan, feared that the Sultan would make use of the Serbs to oust them. To forestall this they decided to execute all prominent nobles throughout Central Serbia, a move known as the Slaughter of the Knezes. According to historical sources of the city of Valjevo, the heads of the murdered men were put on public display in the central square to serve as an example to those who might plot against the rule of the Janissaries. The event triggered the start of the Serbian Revolution with the First Serbian Uprising aimed at putting an end to the 370 years of Ottoman occupation of modern Serbia.

In 1807, a Janissary revolt deposed Sultan Selim III, who had tried to modernize the army along Western European lines. This modern army that Selim III created was called Nizam-ı Cedid. His supporters failed to recapture power before Mustafa IV had him killed, but elevated Mahmud II to the throne in 1808. When the Janissaries threatened to oust Mahmud II, he had the captured Mustafa executed and eventually came to a compromise with the Janissaries. Ever mindful of the threat that the Janissaries posed, the sultan spent the next years discreetly securing his position. The Janissaries' abuse of power, military ineffectiveness, resistance to reform, and the cost of salaries to 135,000 men, many of whom were not actually serving soldiers, had all become intolerable.

By 1826, the sultan was ready to move against the Janissaries in favour of a more modern military. The sultan informed them, through a fatwa, that he was forming a new army, organised and trained along modern European lines. As predicted, they mutinied, advancing on the sultan's palace. In the ensuing fight, the Janissaries' barracks were set aflame by artillery fire, resulting in 4,000 Janissary fatalities. The survivors were either exiled or executed, and their possessions were confiscated by the Sultan. This event is now called the Auspicious Incident. The last of the Janissaries were then put to death by decapitation in what was later called the Tower of Blood, in Thessaloniki.

After the Janissaries were disbanded by Mahmud II, he then created a new army soon after recruiting 12,000 troops. This new army was formally named the Trained Victorious Soldiers of Muhammad, the Mansure Army for short. By 1830, the army expanded to 27,000 troops and included the Sipahi cavalry. By 1838, all Ottoman fighting corps were included and the army changed its name to the Ordered troops. This military corps lasted until the end of the empire's history.

Janissary music

The military music of the Janissaries was noted for its powerful percussion and shrill winds combining kös (giant timpani), davul (bass drum), zurna (a loud shawm), naffir, or boru (natural trumpet), çevgan bells, triangle (a borrowing from Europe), and cymbals (zil), among others. Janissary music influenced European classical musicians such as Wolfgang Amadeus Mozart and Ludwig van Beethoven, both of whom composed music in the Turkish style. Examples include Mozart's Piano Sonata No. 11 (c. 1783), Beethoven's incidental music for The Ruins of Athens (1811), and the final movement of Beethoven's Symphony No. 9, although the Beethoven example is now considered a march rather than Alla turca.

Sultan Mahmud II abolished the mehter band in 1826 along with the Janissary corps. Mahmud replaced the mehter band in 1828 with a European style military band trained by Giuseppe Donizetti. In modern times, although the Janissary corps no longer exists as a professional fighting force, the tradition of Mehter music is carried on as a cultural and tourist attraction.

In 1952, the Janissary military band, Mehterân, was organized again under the auspices of the Istanbul Military Museum. They hold performances during some national holidays as well as in some parades during days of historical importance. For more details, see Turkish music (style) and Mehter.

Popular culture

 * In Bulgaria and elsewhere, and for centuries in Ukraine, the word Janissar (яничар) is used as a synonym of the word renegade.
 * The Janissary Tree, a novel by Jason Goodwin set in 19th-century Istanbul
 * The Sultan's Helmsman, a historical novel of the Ottoman Navy and Renaissance Italy
 * Salman Rushdie's novel The Enchantress of Florence details the life, organization, and origins of the Janissaries. One of the lead characters of the novel, Antonio Argalia, is the head of the Ottoman Janissaries.
 * The novel Janissaries by David Drake
 * Muhteşem Yüzyıl (The Magnificent Century) is a 2011–2012 Turkish historical fiction television series. Written by Meral Okay and Yılmaz Şahin. The Janissaries are portrayed throughout the series as part of the Sultan's royal bodyguard. The First Oath of their military order is recited in Season 1 at the Ceremony of Payment.
 * The popular song in Serbian, Janissar (Јањичар) by Predrag Gojković Cune
 * Janissaries are the unique unit of the Ottoman Empire in Civilization IV, V, expansions of VI, Cossacks, Age of Empires II, Age of Empires III, Age of Empires IV and Rise of Nations.
 * The Janissaries during the rule of Sultan Bayezid II are featured heavily in Assassin's Creed: Revelations.
 * Janissaries appear in several books in the Lymond Chronicles by Dorothy Dunnett.
 * In the song "Winged Hussars" by Sabaton about the Battle of Vienna 1683 the question is asked if "Janissaries are you ready to die?" to illustrate the impact of the arrival of the winged hussars in the battle.
 * In the 2020 Turkish historical docudrama Rise of Empires: Ottoman, Janissaries appear throughout the show in both seasons as part of Mehmed II's army.

title: Janissary