text:
Talk:Mamluk

The Map
The map includid does not show the size of the mamluke sultanate at all, its not appropriate. —Preceding unsigned comment added by LeCaire (talk • contribs) 11:56, 3 January 2008 (UTC)

What about the Mameluk dynasty in India? See Delhi Sultanate --Jiang 05:09, 13 Aug 2003 (UTC) Doesnt the US government parallel a similar situation as egypt in the 1200s? We just call are mamluks government employees,self serving and running their own agendas. Not interested in the peoples needs any more.

We call them civil servants and they answer to ,We, the people! They can be fired and are held accountable. go hate somewhere else.--68.80.223.233 19:51, 8 Sep 2004 (UTC)

A bit more info on the early period
I find the information about hte Mamluk a bit thin concerning its early history. It does a good job describing what advantages they brought but it doesn't describe how former slaves become the most powerful forces in Egypt. The name origins aren't discussed, etc. The focus is too much on late 19th century politics.--Ebralph 15:27, 18 July 2005 (UTC)

Owned?
Is this really true that the English translation of the word "Mamluk" is owned?85.147.0.215 21:02, 30 December 2005 (UTC)

> Well it makes sense if they were freed _slaves_

> Actually they weren't freed. They stayed slaves. Yes it is M-L-K is arabic means property-ownership-rule, fromwhich you get king (Malik) property (mulk) and kingdom (mamlaka)

 * i don't speak arabic, and i don't know arabic etymologies, but mlk being an ancient acronym sounds like "folk etymology" —Preceding unsigned comment added by 68.174.107.130 (talk) 11:12, 29 December 2007 (UTC)
 * Who said anything about an acronym? Adam Bishop (talk) 19:02, 29 December 2007 (UTC)

Dear Unsigned Commentator: Because you don't speak Arabic and you don't know Arabic etymologies, or apparently anything else about Arabic, you don't know that Arabic word formation works on by deriving multiple words from what is called a trigram--a combination of three consonants. The trigram M-L-K is not an acronym; it is the combination of consonants that gives rise to various words such as those mentioned by in the note above. Poihths (talk) 23:53, 30 May 2021 (UTC)

CHANGES AND SUGGESTIONS
Changes:

From what I've read, usually "mamluk" is not capitalized when refering to the practice/institution and the troop. It is only capitalized when refergint to the kingdom in Egypt/Syria, or the subsequent Ottoman era elites. So I've edited it accordingly.

Also, I've removed a couple of wrong statements on the Mamlukes vis-a-vis Ain Jalut (the idea that of Berke distracting Hulagu, and the idea of Mamluk familiarity with Mongol tactics as key to Ain Jalut victory).

Suggestions:

I think there is too much on the Mongols and Mongol politics in the Egyptian Mamluk Dynasty section.

More importantly, I think that the Egyptian Mamluks deserve their own page, as their were a major power in late-medieval Middle Eastern Islamic history.

MYLO 08:25, 20 February 2006 (UTC)

Homosexuality: I read in one of the Nile books (either the "White Nile" or the "Blue Nile") that, because they weren't allowed to have relationships with women, that the Mamluks had a culture of homosexuality. And that even after they took power in Egypt, they continued to be generations of slave-soldiers rather than having children and passing power to them.

If this is all accurate, it seems like it should be part of this entry.
 * That's mostly speculation and all-male environment does not mean that they were all homosexuals. And some Mamluk rulers actually had number of children and selected their favorite to rule after them, some of them killing the rest. - Skysmith 21:02, 25 April 2007 (UTC)

I believe it to be accurate, reference the work of Maqrizi the contemporary historian who talked of their homosexual affairs and only concluded 3 of them had not interest in other men, in other words, only three rulers of the whole dynasty were hetrosexual — Preceding unsigned comment added by Ashour001 (talk • contribs) 07:40, 17 December 2012 (UTC)

Genghis khan stuff
This text does not directly relate to mamluks and should be moved elsewhere. - Skysmith 11:38, 22 February 2006 (UTC)

Juchi, the eldest son of Genghis Khan, was born about nine months after Genghis' wife Borte was taken prisoner and raped by a man named Chilger-Boko. Genghis later caught and executed Chilger-Boko, but this always created doubts about Juchi's real paternity, and while it was very bad manners amongst the Mongols to mention this in public, this always created a rift between Jenghiz and his three other "legitimate" sons. Juchi was always suspected of really being Chilger-Boko's bastard.

The three other sons (Mongke, Tolui, and Jagatai) got a better inheritance. Meanwhile, Juchi's sons Batu and Berke knew they came off second-best along with their father.

Juchi passed away before his father Genghis Khan did. When Genghis Khan died, Juchi's heir Batu (Khan Berke's brother) was given very few Mongol soldiers for his western lands, and had to carve out his own Khanate by recruiting Turks on the Russian steppe who Batu had conquered.

After Batu in turn passed away, Berke became Khan in what was later the Russian steppe. In Berke's force, Turks outnumbered the Mongol officers by more than a hundred to one. Batu had turned his inheritance of 4000 Mongol soldiers into a force of more than 500,000, most of whom were Turkic nomads. Thus the "Golden Horde" as Batu's empire was later called, became a mainly Turkic one. The Mamluks found that they had an ethnic kinship with the Golden Horde, and this, along with the Islamization of the Horde, made Mamluk Egypt and the Golden Horde natural allies. Thus, the Mamluks could count on diversion attacks by the Golden Horde to the north against Hulagu Khan, who ruled the Khanate of Persia.

Berke Khan was apalled by Hulagu Khan's destruction of Baghdad. Berke was more than willing to be at odds with his cousin Hulagu.

The Mamluks were a meritocracy, and Jochi's heirs, who knew that they were seen by the other Mongols Khanates as having possibly illegitimate ancestry, felt themselves left out of the Mongol inheritance and were willing to ally themselves with others who had fought to get to power. The Mamluks took great pains to cultivate this diplomatic, political, and military alliance.

POV
The following is biased, it is written from a Pro-Crusader perspective, and ignores the fact that the arrival and installment of the Franks in the middle east was achieved through a campaign of massacre and genocide. The Franks themselves were involed in the persecution of the indeginous eastern churches of the middle-east. There are still plenty of Chritians in the ME, and many of them are Arabs, so it seems this claim lacks any real substance.

"Furthermore, despite their genocidal extermination of the Franks and most of the Christian population in the Levant including the annihialation of the cities which had stood for thousands of years, there are some influences of the Mamluk dynasties on Syria and Egypt which can be viewed today in the architecture"

 * Yeah, the same guy added a lot of extremely biased nonsense to the Kingdom of Jerusalem article. I don't know how to fix it here, though. Adam Bishop 21:05, 24 February 2006 (UTC)

Hmm. . . "Ignores the fact that the arrival of Franks was achieved through massacre and genocide." Talk about POV. The Muslims at that time at least matched the Crusaders massacre for massacre. Plenty of blood and intolerance on both sides, my friend. Cutugno (talk) 18:50, 4 November 2009 (UTC)

Recent additions by IP
The recent edit by the IP introduced some good new factual information to the article, but it was intertwined with all sorts of implicit anti-Muslim bigotry. It's no good just to revert, but somebody needs to pick out all the bad parts, like a Japanese chef picking out the poison in a blowfish. Babajobu 22:16, 24 February 2006 (UTC)

- - - -

I removed much of it, since not only was the bias obvious, but it was actually filled with many errors and convoluted statements ("biological warfare"?).

Also, the stuff about Berke Khan is largely meaningless in this article, and belongs more in the article on the Golden Hord.

A detailed history of Mamluk-Mongol diplomatic relationship would be too extensive, and would distract from this article, which is largely about the mamluk institute, and not so much about the Mamluk Sultanate.

It was also used to rant and rave about dirty Ay-rabs kidnapping superior Euoprean children and turning them into "fanatics", so they can commit genocide against the innocent-as-a-baby Crusaders.

It's quite obvious that this individual read his history from some anti-Muslim book, which probably had a chapter ranting about the evil Mamluks.

Garbage like that belongs in the Stormfront website, not here.

MYLO 23:39, 25 February 2006 (UTC)

Mamlouk Dyanasties
It is very important to highlight that there were two distinct Mamaloukian dyansties; The Turkish (Bahraiah or Barjiah) and the Jarkasiah (from Georgia, south of Russia)

Interesting to note that during the rule of Galloun (i think he was the third king in the Turkish dynasty) and out of lack of trust for his peers, he sought soldier slaves from the what is now Georgia to start his own army and bodyguards. The Jarkas were blonde, blue eyed, good body stock and famous for their ferocity in battle. The irony is that later on, they became masters and started the second mamalouk dynasty. they did not have the charisma of the Turks who fought the mongols and seen as Islam's defenders and lacked the power of the Turkish dynasty. civil turbelence and hostility continued during the're dynasty. They had to face Tamerlane as well who ransaked Syria. They were demised by the Otommans as stated.

I think this article and others I have read on the Mamluks are a bit vague on some details. When they became established as rulers in Egypt and elsewhere, were they being replenished with fresh recruits, or did they form a stable ethnic community within their host country? If the latter, then to what extent were they still a community apart from the bulk of the population e.g. did they speak the local language or another? PatGallacher 21:50, 24 December 2006 (UTC)

 * Yes Mamluks of Egypt in general spoke local language and their children who became Emirs ( princes ) and Sultans were born in Egypt. Each sultan had his own mamluks who were recruited. Armies cosisted of locals and Mamluks ( please refer to articles of Baibars, al-Said Barakah and Solamish ). On those days people did not really care about nationalities as we do today. The mongols of the Golden horde who embraced Islam where free to move to Egypt and to live there. The bond of Islam was more important than place of birth. Mamluks were a social class rather than an ethnic community. Samsam22 (talk) 04:30, 11 January 2008 (UTC)

King Loui's ransom
Less than 400,000 lires, actually only 250,000 and my source is the book Crusades.

In that time it was custom to pay it in installments, after the first installment the prisoner would be released on conditions and the conditions removed when the rest was finally paid, which in this case it was not.Tourskin 16:54, 3 June 2007 (UTC)

Slaves and Mamluks
Hi Adam Bishop. Slave in Arabic = ABD / plural ABID. Mamluk in Arabic is "possessed" that is to say possessed by the Sultan. There were slaves (Abid) and Mamluks (Mamalik) living side by side. Slaves served at the households of nobles while Mamluks served the Sultan. unfortunately, the word Mamluk was translated often by orientalists and western writers to "slave". In mediaeval Near East the Slavery system differed from the slavery system in the west. Slaves in the Near East were rather servants at households of nobles and aristocrats. Mamluks were the sultan's men. He paid them salaries, gave them houses, financed their marriages and sent their children to schools. Mamluks held high postions at the court of the sultan and thus they were, mostly, very loyal to to him. Mamluks formed a special class in the society distinguished by wealth and position. Samsam22 (talk) 21:06, 11 January 2008 (UTC)

 * Ok, thanks...why did you address this to me, though? (I must have said something stupid somewhere, haha!) Adam Bishop (talk) 22:40, 12 January 2008 (UTC)

 * haha, sorry just because I saw you name under paragraph "owned?". As the others used IP.Samsam22 (talk) 22:48, 12 January 2008 (UTC)

Brief Note on the Mamluks

 * Slaves to Sultans

The word mamluk means “one who is owned.” The term was originally applied to boys from Central Asian tribes who were bought by the Abbasid caliphs and raised to be soldiers. The same practice was adopted by the Fatimids, an Ismaili dynasty based in Tunisia that conquered Egypt in 969 and founded Cairo as its new capital.

When Salah ad-Din (Saladin to the West), the son of a Kurdish general, supplanted the Fatimids and founded the Ayyubid dynasty in 1174, he formed the Mamluks into a distinct military body. Since the Ayyubids were strangers in Egypt, they likely felt more comfortable with the support of their fellow foreigners.

Slave traders bought the children of conquered tribes in Central Asia, promising them security, discipline and the possibility of great fortunes. Mamluk boys then endured several years of rigorous training in horsemanship and archery. They were used both as royal bodyguards and to offset the dominating influence of the Arab military in the state. Not to be confused with ordinary slaves, the Mamluks were members of an elite military corps—a kind of proto-Foreign Legion or a knighthood of Islam. In 1254, the Mamluks revolted against the Ayyubid ruler and one of their own—a Turk named Aybak—married Shagar al-Durr, the wife of the murdered sultan: The Mamluks had accomplished the rare feat of transforming themselves from slaves to masters.

Power in the Mamluk realm was not based on heredity. Every Mamluk arrived in Egypt or Syria as a slave- soldier. The young men were converted to Islam and worked their way up the ranks on merit alone. Every commander of the army and nearly all of the Mamuk sultans started life in this way. The result was a succession of rulers of unbounded ambition, courage and ruthlessness.

After the Mamluks made themselves masters of Egypt and Syria, they continued the tradition of recruiting foreigners for their military. Agents were sent to buy and import boys from Central Asian tribes, chiefly Circassians, Turkomans and Mongols. Mamluks looked on their Egyptian-born sons as socially inferior and would not recruit them into regular Mamluk units, which only admitted boys born on the steppes.

This constant influx of new blood prevented the dynasty from decaying from within as a result of less-capable princes ascending to the throne, but it also made for turmoil at the top: While some Mamluk sultans ruled for a decade or more, the average length of rule was only five years. As an autocratic military caste, the Mamluks ruled with considerable harshness, imposing heavy taxes and holding all political and military power. They did employ the native-born population in civil posts; such persons often achieved high rank and honors in the civil administration. In contrast to their harsh reputation as rulers, the Mamluks also bequeathed an astonishing legacy of artistic achievement. Much of the glory of medieval Cairo still visible today is the result of Mamluk patronage.

The Mamluks ruled Egypt until 1517, when Cairo fell to the Ottoman Turks whose artillery and firearm skills far surpassed that of the Mamluks who, as consummate horsemen, disdained such novelties. The Ottoman ruler, Selim i, ended the Mamluk sultanate but did not destroy the Mamluks as a class; they kept their lands, and Mamluk governors retained control of the provinces and were even allowed to keep private armies.

In the 18th century, when Ottoman power began to decline, the Mamluks were able to win back an increasing amount of self-rule. In 1769 a Mamluk leader, Ali Bey, proclaimed himself sultan and declared independence from the Ottomans. Although his reign collapsed in 1772, the Ottoman Turks still felt compelled to concede increasing measures of autonomy to the Mamluks and appointed a series of them as governors of Egypt. The last great charge of the fabled Mamluk horsemen took place on July 17, 1798, when Napoleon Bonaparte’s modern army shattered the Egyptian cavalry at the Battle of the Pyramids. Their power as an elite class ended in 1811 when Muhammad Ali, an Albanian Turk who had wrested control of Egypt from the Ottomans in 1805, invited several hundred prominent Mamluks to dinner in the Cairo Citadel. After diner, as the Mamluk notables and their entourages made their way to one of the fortress’s lower gates, Muhammad Ali’s troops massacred them all, a violent final chapter for a dynasty whose rulers rose from slavery to control much of the Middle East. --220.226.199.10 (talk) 11:25, 4 February 2008 (UTC)

Removed comment
I removed this hidden comment: incomprehensible: In 1813, its Chasseurs-à-Cheval of the Imperial Guard a decree of 17 March established another company attached to the Young Guard. which I found when editing the "Under Napoleon" section. I think it would be more useful here in the Talk section instead of being hidden until someone happens to notice it. TresÁrboles (talk) 21:59, 2 November 2008 (UTC)

Disambiguation recommended
The Mamluk political entity that ruled Egypt and Syria from 1250 to 1517 should be one article, and mamluks as a social institution should be a separate article. Mamluks in the latter sense were a part of many Muslim societies from the ninth century through the early modern period, and merit a separate entry. I recommend the general social category of mamluks be the subject of the default article "Mamluk", while the regime based in Cairo in the late Middle Ages be called perhaps "Mamluks (Egypt)" - Mamluks being plural because it refers to them as a political group, rather than to their mamlukness in general. Worlingham (talk) 17:05, 12 December 2008 (UTC)

I wholeheartedly agree. "mamluks" with a little 'm' existed in many islamic societies in the Middle Ages. The military junta that seized power to end the Ayyubid dynasty was a case where mamluk slave soldiers had seized power for themselves, and thus became know as "The Mamluks". However, they are different, the social category of 'mamluk' (white slave-soldier) is somethng that is general to the islamic world, but military rule of white slave soldiers by "The Mamluks" was an episode in Egyptian and Syrian history, and therefore belongs in a different article. I am new to wikipedia, so i dont know how to do it. There is already a page that is the beginnings of what we want: http://en.wikipedia.org/wiki/Bahri_dynasty ... I dont think the Bahri 'dynasty', deserves its own page. I suggest the Bahri dynasty page be renamed and extended for "The Mamluks". This page should concentrate on the social category. Louboi (talk) 10:52, 3 February 2009 (UTC)

This is not a state
The infobox is a bit misleading here, since the article is about the concept of a type of slave soldiers, not the state founded by them. If someone was to write a separate article on the Mamluk Sultanate, fine, but there's no logic in having a country infobox in this article.

Peter Isotalo 15:28, 14 December 2008 (UTC)

 * But this is also about the Mamluk Sultanate. I see above, however, that there is a request for splitting the page, which is a good idea. Adam Bishop (talk) 15:50, 14 December 2008 (UTC)

Disambiguated
I've created a new page, Mamluk Sultanate (Cairo), to handle the state, and I've placed the infobox there. I will also create a disambiguation page to handle the at least four Mamluk articles that now exist. Worlingham (talk) 03:35, 17 December 2008 (UTC)

Merge from Mamluk Identity
I am merging in as much useful content as I can from the Mamluk identity article (revision as of today). As I perform this merge, I will be gradually removing content from that article, and finally will simply redirect from there to here. Nimur (talk) 07:18, 12 February 2009 (UTC)

 * I'm done. See Talk:Mamluk_identity for more details; if anyone has any content from this revision which they feel is not represented in the current Mamluk article, please merge it in.  Nimur (talk) 19:34, 13 February 2009 (UTC)

Coinage
Some coins of the Mamluks. Feel free to insert them into the article. PHG (talk) 20:18, 7 March 2009 (UTC) Please also link Al-Salih Salah Zein al-Din Hajji II (Haji II) from the article. PHG (talk) 20:29, 7 March 2009 (UTC)

Image
 Per Honor et Gloria  ✍  00:13, 22 September 2010 (UTC)

Derogatory in Italian American Slang
Is there any connection to the Italian term Mamaluke?? — Preceding unsigned comment added by 67.1.89.187 (talk) 01:40, 2 September 2011 (UTC)

Information about Georgian mamlukes
What was the reason of excluding the information about Georgian origination of the Mamlukes? There're plenty of sources proving this. Please, don't delete information in this article groundlessly. Thanks.MrKindSailor (talk) 07:13, 30 October 2012 (UTC)

Most of Mamluks were Kypchak Turks and Slave Turks from Central Asia. a few Georgian Mamluks doesn't change the fact. — Preceding unsigned comment added by 78.171.175.206 (talk) 11:58, 3 February 2013 (UTC)

There were Kurdish, Armenian and even Greek Mamluks, should we add them too? simply no! most of Mamluks were Kypchak Turks and Circassians(late era). also, Rustem was an Armenian Mamluk not georgian. borning in georgia doesn't make you georgian. so, stop changing this page. — Preceding unsigned comment added by Oeneki (talk • contribs) 15:44, 10 March 2013 (UTC)

 * Here in Wikipedia we should tolerate and respect all points of view of all participants. BUT there are some rules that we all have to follow here. Among them is a rule which says that each statement should be based on a source, and a source must be identifying and reliable. I respect your opinion on this article, BUT I demand that all changings you make here must be based on reliable sources. What is a base of your statement that Georgians didn't make a sigificant part of Mamluks, but Kypchaks and Circassians did? Your opinion? Is it a reliable source? NO! I've added this article by information (based on scientific works) which proved that Georgians did formed a quite significant part of the Mamluk phenomenon in Egypt and Iraq (moreover Georgian Mamluk dinasty ruled Iraq during the XVIII century). You have deleted it. It looks like an act of vandalism that is not tolerated here. So, please, don't spoil this article again.MrKindSailor (talk) 22:16, 10 March 2013 (UTC)

we should add Kurds, Armenians and Greeks too then. right? they were also Mamluks. we are talking about dynasty. and Mamluks ruled by Turks and Circassians. if you can show a georgian Mamluk Sultan, you can add georgians to this page. can you say Ayyubids were Turkish? because most of Ayyubid soldiers were Turkish. no you can't because Saladin was a Kurd. likewise you can not say Mamluks were georgians. because rulers were Turks and Circassians. is that really hard to understand? — Preceding unsigned comment added by Oeneki (talk • contribs) 11:22, 11 March 2013 (UTC)

the ruling caste and the aristocrasy consisted of people of turkic origin, the empire used a turkic language. this is out of discussion. mamalukes was a turkish empire. ottomans had also many kurdish, greek, armenian and jew subjects but eventually its a turkish empire, same applies to this. — Preceding unsigned comment added by 46.197.69.156 (talk) 00:01, 2 August 2013 (UTC)

Other uses of the word
You will probably be thrilled to learn that mamelucker (mamluks) is the Swedish word for pantalettes. The word has somewhat gone out of fashion, as has, as I understand, the garment in question. Bcarlssonswe (talk) 12:26, 21 May 2013 (UTC)

In Argentina mamelucos is another word for overalls. — Preceding unsigned comment added by 198.228.216.31 (talk) 16:37, 2 March 2014 (UTC)

Fursan
The article wrote: ''In the Middle Ages, the Mamlukes took up the practice of furusiyya "chivalry", although Mamluk knights were slaves until their service ended. The Arabic term for a knight was fāris (plural fursān), The faris and the notion of furusiyya originated in pre-Muslim Persian brotherhoods. Within the Muslim world, the fursān became prized as ideal warriors.''

The fursān'' – whether free like Usama ibn Munqidh or enslaved professional warriors such as the ghilman and mamluks – were trained in the use of various weapons such as the sword, spear, lance, javelin, mace, bow and arrow, and tabarzin or "saddle ax". (The Mamluk bodyguards known as the tabardariyyah.) They were also trained in wrestling, and their martial skills were honed first on foot as piéton and then perfected when as mounted warriors. They were popularly used as heavy knightly cavalry by a number of different Islamic kingdoms and empires, including the Ayyubid dynasty and the Ottoman Empire.''

All this is side tracking and introducing a new, unclear label as fursan - and that does not belong into the lead. Moreover, it is largely unsourced and contains claims (e.g. Persion origin) that are in contrast to the text of linked articles. -- Zz (talk) 18:42, 26 December 2017 (UTC)

Slave?
It is not logical calling a high skilled military unit as a slave. May be the men in it originated from slavery but they were not slaves. You may call it mercenary as they were being paid and held a upper class in society. I do not know slave term as a soldier who posseses weaponry and a horse which are very valuable things in that time. Can you call a modern soldier as a slave while the only difference is in means of payment? They get their money from sultan nowadays from government? It is misleading you may want to change it. 213.211.24.250 (talk) 10:53, 13 December 2021 (UTC)

Weird insertion of "white" in several places
I think this is a recent change? Does not make much sense to refer to diverse people, mostly of central Asian decent, as white... 131.238.231.179 (talk) 17:06, 18 April 2023 (UTC)

 * The cited academic, reliable references explicitly and repeatedly refer to Mamluks multiple times as White slave-soldiers and enslaved mercenaries of ethnically and geographically diverse origins (Caucasian, Slavic, Southern European, Russian, Georgian, Abkhazian, Circassian, Turkic/Turkish, etc.).
 * There's nothing weird about that, especially considering the fact that the Islamic empires were mostly composed of Arab Muslims and therefore they didn't take slaves among the Arabs, which is also attested throughout the aforementioned sources as well. GenoV84 (talk) 01:54, 19 April 2023 (UTC)

 * Are you sure about this? I get the impression most reliable sources just say "non-Arab" and then list origins. "White" alone only appears once, and in the lead, so that's not supported in the body, and elsewhere there are a couple of mentions of "White Turkic" peoples, but it is unclear if this is talking about skin colour, or the "White Turks" as in the "White Khazars" - something else. Iskandar323 (talk) 05:38, 19 April 2023 (UTC)
 * Yes, it is supported in the body of the article; please see Mamluk. Regarding the meaning of the term "White" in this context, I explained above what the sources mean, although I agree with Iskandar323 that the author didn't delve into explaining if he was referring to their skin colour or a racial classification for non-Arab peoples (by modern or ancient standards?); strictly related to this is the more specific term "Saqaliba" for White slaves in the Muslim world, which as far as I know was used primarily to indicate Southern European slaves from the Balkans. Later on, the Islamic empires would take Black slaves as well; I'm using the term "Black" referring to Africans. GenoV84 (talk) 08:14, 19 April 2023 (UTC)

 * While there may be RSes describing Mamluks as being "white," I think it's in any case undue to put "white" up-front describing them in the lead. "White" in the sense of the modern racial classification postdates the origins of the Mamluk system and the Mamluk realms, such that it's not clearly relevant to the topic; Mamluk slavery was not racialized, or enacted along racial lines (the slaves' being of non-Arab ethnicities is salient, their skin color or racial identity is not relevant per se); sources more consistently enumerate the regions (eg Central Asia, Southeast Europe) or ethnicities (eg Kipchaks, Circassians) from which Mamluks were drawn, than they blanket-describe the slaves as "white"; and not all the peoples from whom Mamluks were drawn would necessarily be considered "white" in a modern context, when "white" is generally interpreted to mean "of European descent," making the use of the term potentially misleading to readers. Yspaddadenpenkawr (talk) 22:02, 20 April 2023 (UTC)
 * I don't see why the racial classification of ethnicities recruited among the Mamluk ranks would be controversial, or why some of those peoples wouldn't be considered to be "White" by modern (American?) standards. If the cited sources explicitly mention the race and ethnicities of Mamluks, as they do, it means that their race and skin colour were relevant for their abduction or recruitment by the Islamic empires, and that seems to be the case here.    GenoV84 (talk) 22:43, 20 April 2023 (UTC)
 * There are several interlocking problems here.
 * -The first is that "white" as a racial category- as opposed to a literal or symbolic description of a person or people- is an early modern-era idea. It's anachronistic to read it back into the racial/ethnic politics of the Middle Ages. Such anachronistic use of the term can thus be misleading. Modern authors might use "white" as shorthand to broadly describe the people enslaved as Mamluks, but the people themselves, and their enslavers, would not have been thinking in the same terms, with the connotations, as modern English-language racial discourse.
 * -Some of the sources use the word "white" to describe the people enslaved as Mamluks, but they tend to prefer explicitly identifying the ethnicities or regions involved, rather than using the blanket term "white"- eg the Oxford Business Group source says "It is hard to discern the precise ethnic background of the Mamluks, given that they came from a number of ethnically mixed regions, but most are thought to have been Turkic (mainly Kipchak and Cuman) or from the Caucasus (predominantly Circassian, but also Armenian and Georgian)." Using "white" to describe them is thus undue- it's elevating a facet or interpretation of the facts which the sources don't consistently emphasize.
 * -Blanket-describing the ethnicities concerned as "white" is encyclopedically problematic. Racially classifying peoples is inevitably contentious, adds little or no useful information, and is impossible to do objectively, given the subjective, unscientific nature of race as a concept, and the many conflicting systems of classification that have been proposed. Implicit or explicit assertions that a given people are (or are not) "white" should thus not be made in wikivoice. Wikipedia articles on ethnicities, for example, don't normally open with text to the effect of, "The So-and-So are a white people from the region of..." because it'd be contentious and add no real meaning to the article. White according to who? In what sense? If a reader chooses to interpret the collection of ethnicities listed in the article as "white," by whatever definition they favor, that's their business; but we should not be doing so for them.
 * It is thus most due, most precise, and least misleading to not use the term "white" as a blanket descriptor of the people enslaved as Mamluks. We have specifically-named ethnicities; there is no need to describe them with a catch-all term. Yspaddadenpenkawr (talk) 23:33, 20 April 2023 (UTC)
 * Avoid attributing to me what Levanoni (2010) explicitly states about the Mamluks and their race as something that I said or think, because I simply added the terms "White" and "White Turkic" in accordance with the verbatim quote that can be found along with the cited academic reference:
 * Anyway, I removed the term "White" because of 's argument, and he's right about the fact that using it on Wikipedia could be possibly WP:UNDUE. I hope that this solved the problem. GenoV84 (talk) 11:15, 21 April 2023 (UTC)
 * Hello, sorry for late reply.
 * Use of the term "white" to describe Mamluk Turkic peoples in Wikipedia would be considered inappropriate and potentially offensive. Term "white" is often used to describe people of Western Eurasian (unscientifically Caucasian) descent, and using it to describe Turkic peoples could be seen as a form of cultural erasure or a misrepresentation of their ethnicity.
 * Turkic peoples are diverse collection of ethnic groups originated Tian Shan/Altai mountains according to recent historical and archeological findings. Not all Turkic Mamluks including Oghuz, Kipchak, Qarluk peoples are white, many Asians are also existed in Turkic Khaganate and future confederations. This term would be mislead or inaccurate for racial descriptions. Volgabulgari (talk) 15:08, 21 April 2023 (UTC)
 * In his latest edit on this article, user Iskandar323 has given an interesting explanation for the usage of the term "White" for Turkic peoples in this historical context, which I find to be plausible: "90% sure the term "White Turkic" here refers to the Aq Qoyunlu, a.k.a. the White Sheep Turks or White Turks - the Turkic tribal confederacy immediately eastwards from the Mamluk Sultanate". Whatever the case may be, I agree with other editors that it's better to simply avoid using the term here. GenoV84 (talk) 17:11, 21 April 2023 (UTC)
 * The direct translation of Aq Qoyunlu as the contracted "White Turks" is slightly harder to find than the more literal "White Sheep Turks", but it appear in this source: " … a later Oghuz tribal confederation, the Aq Quyunlu or White Turks." It also alludes to it here: ... Tatars, Mongols,Turks, and their brethren 'white Turks' ..., but it's also a little bit unclear in the Levanoni abstract what the syntax is, i.e.: if it's slaves that are "white Turkic" or "white Turkic slaves" as in slaves owned and sold by "white Turks". Iskandar323 (talk) 19:47, 21 April 2023 (UTC)
 * The direct translation of Aq Qoyunlu as the contracted "White Turks" is slightly harder to find than the more literal "White Sheep Turks", but it appear in this source: " … a later Oghuz tribal confederation, the Aq Quyunlu or White Turks." It also alludes to it here: ... Tatars, Mongols,Turks, and their brethren 'white Turks' ..., but it's also a little bit unclear in the Levanoni abstract what the syntax is, i.e.: if it's slaves that are "white Turkic" or "white Turkic slaves" as in slaves owned and sold by "white Turks". Iskandar323 (talk) 19:47, 21 April 2023 (UTC)

title: Talk:Mamluk


text:
Talk:Earring

File:경주 부부총 금귀걸이.jpg to appear as POTD soon
Hello! This is a note to let the editors of this article know that File:경주 부부총 금귀걸이.jpg will be appearing as picture of the day on January 10, 2018. You can view and edit the POTD blurb at Template:POTD/2018-01-10. If this article needs any attention or maintenance, it would be preferable if that could be done before its appearance on the Main Page. — Chris Woodrich (talk) 01:43, 2 January 2018 (UTC)

men's earrings
why do you keep removing my web page about men's earring styles ( http://cufflinkguru.com/types-mens-earrings ) from the cites? this web page was here on this article last year but someone starts to remove it without a fair reason. If you are going to remove it you should add similar and relevant content to replace it. thank you
 * Your ref spam does not support the content it follows. Theroadislong (talk) 18:18, 10 August 2018 (UTC)

Hey, Anti-Vax Mom's!
There is breaking news. Vaccinations don't cause Autism, but earrings do! So, watch out and make sure your kiddos aren't out there wearing earrings or they might get autism!

History 1950s-60s
Para 6 of History states that, "By the late 1950s or early 1960s...most ear piercings were done at home." I do not believe this is correct; there was already a citation needed tag, and I've added a dubious one. There were undoubtedly many home piercings, but my clear memory of the time is that many jewelry stores in the mid to late 50s had an operator trained in safe piercing. If confirmed, this also vitiates the claim in the following para that Manhattan jewelry stores in the mid 1960s were "...some of the earliest commercial, non-medical locations for getting an ear piercing." As I recall, ear piercing was very fashionable in the late 50s, and jewelry stores moved to meet the demand; iirc, some dentists also performed this service. The issue is how dominant (if at all) were home piercings, and how available were semi-professional/commercial piercings.

I am certain of my memories because there was much discussion in our family during this period (approx 1954-1956) of my sister's desire to have her ears pierced; our mother, a doctor, would not allow the piercing unless it was done by an experienced person under safe conditions, and eventually it was done by a jeweller. I should qualify my memories somewhat; we were living in Toronto, Ottawa and Washington DC through this period, so a different situation may have existed outside large cities.

BTW, para 6 as worded doesn't follow on logically from the preceding para about the Ainu, which was probably inserted after the Western/European history paras were published. Perhaps the Ainu para needs to be moved; the section has a problem generally with combining history (vertical, as it were) with cross-cultural (horizontal) information.

I suspect that home piercings may actually have become more common in the mid-1960s, when piercing was somewhat less fashionable, with the rise of the counter-culture, but have no evidence for this. Actually, given the rapid changes in Western culture through this period, and the semiotic significance of earrings in the 1960s, I believe this brief discussion could be expanded considerably (with good sources, of course), perhaps even becoming a subsection. There is also possibly an opportunity for exploring comparative culture within Western culture: Was there a difference between countries? What about France? Italy? the UK? Urban vs rural? Southern US vs NE? This is way outside my area of expertise, however, so I hope someone with better knowledge & sources may take this and run with it. I'll keep it on my Watchlist, though.--D Anthony Patriarche (talk) 13:23, 8 July 2019 (UTC)
 * I have moved the Ainu para and added some qualifiers to clarify the history timeline & location. I have left the home vs commercial issue strictly untouched for now.--D Anthony Patriarche (talk) 13:57, 8 July 2019 (UTC)
 * I have a picture of my sister ca. 1958 clearly showing the pierced earrings. Doesn't affect the above dispute, but it might be a good addition to the article. I'm a bit intimidated by all the requirements for permission to upload & publish, though. I will try & embed or link it here:

. . . Hmm, I seem to have done it. I know from past experience however the copyright requirements for articles are very strict; also this is a photo of a living person. Help! If I've already violated procedures, the image can be speedily deleted by any senior editor without reference to me. --D Anthony Patriarche (talk) 14:25, 8 July 2019 (UTC)
 * Photo and date may be useful, but unless Joan Patriarche London is notable, i.e., has a Wikipedia article about her, a better caption would be woman photographed in 1958 with pierced-ear earring. David notMD (talk) 01:09, 19 September 2019 (UTC)

Merge stubs into this article
I propose that the following articles, which are stubs with few or no reliable sources cited, be merged into the 'Ear piercing' section of this article: Donald Albury 14:14, 3 February 2023 (UTC)
 * Claw (piercing) - one paragraph, unsourced
 * Conch piercing - two sentences, one cited source
 * Ear stapling - two sentences, three cited sources
 * Helix piercing - two paragraphs, one cited source
 * Snug (piercing) - one sentence, one cited source
 * Spiral (piercing) - one sentence, unsourced
 * Mostly support, with the exception of Ear stapling, which looks to be a (pseudo?)-therapeutic practice, as opposed to all the others, which are decorative in nature. Joyous! Noise! 05:10, 12 March 2023 (UTC)

I will now perform the merges, except for 'Ear stapling', per above comment. - Donald Albury 19:09, 18 March 2023 (UTC)

 * Done. Donald Albury 19:48, 18 March 2023 (UTC)

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

title: Talk:Earring


text:
Dizzy Dean

Jay Hanna "Dizzy" Dean (January 16, 1910 – July 17, 1974), also known as Jerome Herman Dean (both the 1910 and 1920 Censuses show his name as "Jay"), was an American professional baseball pitcher. During his Major League Baseball (MLB) career, he played for the St. Louis Cardinals, Chicago Cubs, and St. Louis Browns.

A brash and colorful personality, Dean is the last National League (NL) pitcher to win 30 games in one season. After his playing career, Dean became a popular television sports commentator. Dean was elected to the Baseball Hall of Fame in 1953. When the Cardinals reopened the team Hall of Fame in 2014, he was inducted in the inaugural class.

Early life
Dean was born on January 16, 1910, in Lucas, Arkansas, and attended public school only through second grade. He earned his nickname in 1929 in San Antonio, Texas, while in the U.S. Army and pitching for the Fort Sam Houston baseball team. The 19-year-old Dean was on the mound as it took on the MLB's Chicago White Sox. As Dean worked his way through the Sox lineup, an exasperated Chicago manager reportedly yelled "Knock that dizzy kid out the box!" He proceeded to call him "dizzy kid" through the rest of the game, and the moniker stuck.

Dean made his professional debut in 1930 and worked his way up to the major leagues that same year, throwing a complete game three-hitter for the Cardinals.

Ace of the Gashouse Gang
Dean made his major league debut on September 28, 1930, the final day of the 1930 regular season. The 20 year-old earned a complete game win against the Pittsburgh Pirates, allowing only three hits and one run. He did not pitch in the major leagues the following year. Dean pitched his first full season in 1932 and turned in a stellar rookie campaign, leading the major leagues with 191 strikeouts and four shutouts. He improved again the following year, when he pitched a 3.04 ERA and again led the league with 199 strikeouts. Perhaps his finest game of the 1933 season came on July 30, when he set a modern-era record by striking out 17 batters in the first game of a doubleheader against the Chicago Cubs.

Dean was best known for winning 30 games in while leading the "Gashouse Gang" Cardinals to the National League pennant and the World Series win over the Detroit Tigers. He had a 30–7 record with a 2.66 ERA during the regular season. His brother, Paul, was also on the team, with a record of 19–11, and was nicknamed "Daffy", although this was usually only done for press consumption. Though "Diz" sometimes called his brother "Daf", he typically referred to himself and his brother as "Me an' Paul." Continuing the theme, the team included Dazzy Vance and Joe "Ducky" Medwick.

St. Louis was the southernmost and westernmost city in the major leagues at the time, and the Gashouse Gang became a de facto "America's Team." Team members, particularly Southerners such as the Dean brothers and Pepper Martin, became folk heroes in the Depression-ravaged United States. Americans saw in these players a spirit of hard work and perseverance, as opposed to the haughty, highly paid New York Giants, whom the Cardinals chased for the National League pennant.

Much like later sports legends Joe Namath and Muhammad Ali, Dean liked to brag about his prowess and make public predictions. In 1934, Dean predicted, "Me an' Paul are gonna win 45 games." On September 21, Dean pitched no-hit ball for eight innings against the Brooklyn Dodgers, finishing with a three-hit shutout in the first game of a doubleheader, his 27th win of the season. Paul then threw a no-hitter in the nightcap to win his 18th, matching the 45 that Dean had predicted. "Gee, Paul," Dean was heard to say in the locker room afterward, "if I'd a-known you was gonna throw a no-hitter, I'd a-throw'ed one too!" On May 5, 1937, he bet he could strike out Vince DiMaggio four times in the game. He struck him out his first three at-bats, but when DiMaggio hit a popup behind the plate at his fourth, Dean screamed at his catcher, Bruce Ogrodowski, "Drop it!, Drop it!" Ogrodowski did and Dean fanned DiMaggio, winning the bet. Few in the press now doubted Dean's boast, as he was also fond of saying, "If ya done it, it ain't braggin'." Dean finished with 30 wins, the only NL pitcher to do so in the post-1920 live-ball era, and Paul finished with 19, for a total of 49. The Cards needed them all to edge the Giants for the pennant, setting up a matchup with the American League champion Detroit Tigers. After the season, Dean was awarded the National League's Most Valuable Player Award.

Dean was known for antics which inspired his nickname. In time, perception became reality. In Game 4 of the 1934 World Series against Detroit, Dean was sent to first base as a pinch runner. The next batter hit a potential double play ground ball. Intent on avoiding the double play, Dean threw himself in front of the throw to first. The ball struck him on the head, and Dean was knocked unconscious and taken to a hospital. The storied (and possibly apocryphal) sports-section headline the next day said, "X-ray of Dean's head reveals nothing." The St. Louis Post-Dispatch and the Detroit Free Press merely stated that the X-rays "revealed no lasting injury." However, Dean was reported saying his head was too hard for a baseball to hurt it.

Although the Tigers went on to win the game 10–4, Dean recovered in time to pitch in Game 5, which he lost. After the Cardinals won Game 6, Dean came back and pitched a complete-game shutout in Game 7 to win the game and the Series for the Cardinals. The Dean brothers accounted for all four wins, with two each.

Injury-shortened career

While pitching for the NL in the 1937 All-Star Game, Dean faced Earl Averill of the American League Cleveland Indians. Averill hit a line drive back at the mound, hitting Dean on the foot. Told that his big toe was fractured, Dean responded, "Fractured, hell, the damn thing's broken!" Coming back too soon from the injury, Dean changed his pitching motion to avoid landing as hard on his sore toe enough to affect his mechanics. As a result, he hurt his arm, losing his great fastball. At the time Dean was injured he sported a 12–7 record. He finished the season 13–10.

By, Dean's arm had not recovered. Hopeful it would, Chicago Cubs owner Philip K. Wrigley ordered scout Clarence "Pants" Rowland to buy Dean's contract at any cost. On April 16, Rowland obtained Dean in a trade for three players (pitchers Clyde Shoun and Curt Davis and outfielder Tuck Stainback) plus $185,000 in cash - an enormous sum then. In limited use Dean proved exceptional - going 7-1 and posting a 1.81 ERA, by far the best of his career - helping the Cubs win the 1938 National League pennant. The Cubs had been in third place, six games behind the first place Pittsburgh Pirates. By September 27, with one week left in the season, the Cubs had battled back to within a game and a half of the Pirates in the National League standings as the two teams met for a crucial three-game series.

Dean pitched the opening game of the series and with an ailing arm, relied more on his experience and grit to defeat the Pirates by a score of 2–1. Dean would later call it the greatest outing of his career. The victory cut the Pirates' lead to a half game and, set the stage for one of baseball's most memorable moments when in the next game of the series, Cubs player-manager, Gabby Hartnett, hit his famous "Homer in the Gloamin'" to put the Cubs into first place. The Cubs clinched the pennant three days later. Dean pitched gamely in Game 2 of the 1938 World Series before losing to the New York Yankees in what became known as "Ol' Diz's Last Stand".

Returning to the Cubs in 1939, Dean made 19 appearances (13 starts) resulting in a 6–4 record with 7 complete games, 2 shutouts, and a still well above league average 3.36 ERA. The team finished fourth in the NL. Beginning to fail badly, he was limited to just 10 games (nine starts) in 1940 and posted a 3–3 record with a 5.17 ERA, as the Cubs finished fifth in the league. He appeared in a single game during the 1941 season, pitching just one inning while allowing three runs. In mid-May, he announced his retirement as a player.

In 1942, Dean appeared in one game for the Superior Blues, a Class C team in the Northern League; as the starting pitcher, he allowed three runs in two innings, and then played in the outfield.

Semi-professional appearance
In July 1943, Dean agreed to pitch in a semipro game between the Green Sox of Fremont, Ohio, and the Detroit Cubs. His opponent was popular Negro Leagues pitcher and funnyman Peanuts Davis, who had been playing for the Cincinnati Clowns previously. The game, played in Toledo, drew a large crowd that expected to see a pitching duel. However, Davis was driven from the mound after one inning. Dean pitched the first four innings, giving up four hits and one run, and then played in right field for the remainder of the game, which the Green Sox won, 14–5.

One-game comeback
Dean made a one-game major-league comeback on September 28, 1947. After retiring as a player, the still-popular Dean was hired as a broadcaster by the perennially cash-poor St. Louis Browns to drum up some badly needed publicity. After broadcasting several poor pitching performances in a row, he grew frustrated, saying on the air, "Doggone it, I can pitch better than nine out of the ten guys on this staff!" The wives of the Browns pitchers complained, and management, needing to sell tickets somehow, took him up on his offer and had him pitch the last game of the season versus the Chicago White Sox. At age 37, Dean pitched four innings, allowing no runs, and rapped a single in his only at-bat. Rounding first base, he pulled his hamstring. Returning to the broadcast booth at the end of the game, he said, "I said I can pitch better than nine of the ten guys on the staff, and I can. But I'm done. Talking's my game now, and I'm just glad that muscle I pulled wasn't in my throat."

Broadcasting
Following his playing career, Dean became a well-known radio and television sportscaster, calling baseball for the Cardinals (1941–1946), Browns (1941–1948), Yankees (1950–1951), and Atlanta Braves (1966–1968) and nationally with Mutual (1952), ABC (1953–1954), and CBS (1955–1965), where he teamed first with Buddy Blattner then with Pee Wee Reese. As a broadcaster, Dean was famous for his wit and his often-colorful butchering of the English language. Much like football star-turned-sportscaster Terry Bradshaw years later, he chose to build on, rather than counter, his image as a not-too-bright country boy, as a way of entertaining fans: "The Good Lord was good to me. He gave me a strong right arm, a good body, and a weak mind." He once saw Browns outfielder Al Zarilla slide into a base, and said, "Zarilla slud into third!" "Slud" instead of "slid" became a frequently-used Dean expression. Thanks to baseball fan Charles Schulz, another Dean expression found its way into a Peanuts strip, as Lucy commented on a batter who swung at a pitch outside the strike zone: "He shouldn't hadn't ought-a swang!"

While doing a game on CBS, Dean once said, over the open mic, "I don't know why they're calling this the Game of the Week. There's a much better game, Dodgers and Giants, over on NBC." Every so often, he would sign off by saying, "Don't fail to miss tomorrow's game!" During rain delays, he was famous for off-key renditions of the "Wabash Cannonball". These manglings of the language only endeared Dean to fans, being a precursor of such beloved tongue-tangled ballplayers-turned-broadcasters as Ralph Kiner, Herb Score, and Jerry Coleman.

An English teacher once wrote to him, complaining that he shouldn't use the word "ain't" on the air, as it was a bad example to children. On the air, Dean said, "A lot of folks who ain't sayin' 'ain't,' ain't eatin'. So, Teach, you learn 'em English, and I'll learn 'em baseball."

In the 1950s, Dean appeared in guest roles on Faye Emerson's Wonderful Town on CBS and on The Guy Mitchell Show on ABC.

Accomplishments

 * Four time All-Star selection (1934, 1935, 1936, 1937)
 * Four consecutive strikeout titles (1934–1937)
 * Led National League in complete games four consecutive years (1934–1937)
 * World Series champion – starter and winner of two games
 * Three time 20-game winner; won 30 games in 1934
 * Elected to the Baseball Hall of Fame in 1953
 * MVP in 1934
 * Inducted into the St. Louis Walk of Fame
 * Despite having what amounted to only half a career, in, he ranked Number 85 on "The Sporting News list of the 100 Greatest Baseball Players", and was nominated as a finalist for the Major League Baseball All-Century Team.
 * St. Louis Cardinals retired his number 17 on Sunday September 22, 1974, 67 days after his death.
 * In January, 2014, the Cardinals announced Dean among 22 former players and personnel to be inducted into the St. Louis Cardinals Hall of Fame Museum for the inaugural class of 2014.
 * Dean was inducted into the Baseball Reliquary's Shrine of the Eternals in 2014.

Later life and death
In October 1961, Dean announced that a company with which he was associated as vice-president, Dizzy Dean Enterprises, would construct a $350,000 charcoal briquette plant in Pachuta, Mississippi shortly after the beginning of 1962. The plant was anticipated to use $200,000 worth of low-quality hardwood scraps each year in the production of 10,000 tons of briquets annually when fully on line.

After leaving sportscasting in the late 1960s, Dean retired with his wife, Patricia, to her hometown of Bond, Mississippi.

After retiring to Mississippi, Dean was investigated for his role in an interstate gambling ring but was ultimately not charged. The indictments handed down in the United States District Court for the Eastern District of Michigan in 1970 named him and his nephew, Paul, as co-conspirators but not defendants. He denied any wrongdoing and cooperated as a witness.

Dean died July 17, 1974, at age 64 in Reno, Nevada, of a heart attack, and was buried in the Bond Cemetery. Dean's home in Bond was named Deanash, a combination of his name and his wife's maiden name (Nash); it was willed by Dean's wife to the Mississippi Baptist Convention, which operates foster homes for children in a rural setting.

Recognition
The Pride of St. Louis, a motion picture loosely based on Dean's career, was released in 1952. Dan Dailey portrayed Dean. Chet Huntley, who would later gain fame as an NBC News anchorman, played an uncredited role in the movie as Dean's radio announcing sidekick.

A Dizzy Dean Museum was established at 1152 Lakeland Drive in Jackson, Mississippi. The Dean exhibit is now part of the Mississippi Sports Hall of Fame & Museum, located adjacent to Smith-Wills Stadium, a former minor-league baseball park.

In the 1971 sci-fi movie The Resurrection of Zachary Wheeler, Leslie Nielsen answers incorrectly "Dizzy Dean, 1935" when asked in which season did a pitcher win 30 games before Denny McLain.

Dean was mentioned in the 1949 poem "Line-Up for Yesterday" by Ogden Nash:

Dean was referenced in the classic TV sitcom The Honeymooners by the character Ed Norton, who justified mooching a second dinner off of Ralph Kramden by saying, "Look, let's face it, Ralph. Dizzy Dean warms up in the bullpen before the game, but he still pitches." Later in the scene, when tensions rise, Kramden quips "Shut up, Dizzy Dean, and eat your spaghetti!"

Dean was parodied in the 1936 Merrie Melodies cartoon Boulevardier from the Bronx with a character named Dizzy Dan.

Dean was also referenced in the 1939 Laurel and Hardy film A Chump at Oxford, when Oliver Hardy unknowingly called the character of the actual dean at the famous Oxford University a "dizzy dean".

Dean is also featured prominently in some versions of Abbott and Costello's "Who's on First?" comedy sketch. In the sketch, Abbott is explaining to Costello that many ballplayers have unusual nicknames including Dizzy Dean, his brother Daffy Dean, and their "French cousin Goofé Dean" ("goofy" pronounced with a French accent).

Actor Ben Jones wrote and performed a one-man play about Dean, entitled Ol' Diz.

The United States Congress designated the U.S. Post Office in Wiggins, Mississippi as the "Jay Hanna 'Dizzy' Dean Post Office" in 2000 by Public Law 106–236. On October 22, 2007, a rest area on U.S. Route 49 in Wiggins, Mississippi, 5 mi south of Dean's home in Bond, was named "Dizzy Dean Rest Area" after Dean.

In Morrison Bluff, Arkansas, about 2 mi south of Clarksville, there is a restaurant, Porky's, with Dizzy Dean memorabilia.

In 2015, author Carolyn E. Mueller and illustrator Ed Koehler published an animated book titled Dizzy Dean and the Gashouse Gang (ISBN 978-1-68106-002-6). The book showcases the antics of Dizzy and his brother Paul Dean, Joe Medwick, Pepper Martin, player/manager Frankie Frisch, and the 1934 St. Louis Cardinals season in their quest to win their third World Series.

Dizzy Dean in one of the characters of Mr. Vértigo, the novel written by the American author Paul Auster in 1994.

Branch Rickey, who was the Cardinals' general manager during Dean's time with the club, had a high regard for both Dean's talent and his character, while remaining bemused by Dean's casual interpersonal skills. After one of their talks, the well-educated Rickey said, "Tell me why I spent four mortal hours today conversing with a person named Dizzy Dean."

Career statistics
Dean was an effective hitting pitcher. He posted a .225 batting average (161-for-717) with 76 runs, 8 home runs, 76 RBI and 5 stolen bases. In five World Series pitching appearances (he was also used in one game as a pinch runner), he hit .333 (5-for-15) with 3 runs, 2 doubles and 1 RBI. Defensively, he was about average, recording a .960 fielding percentage which was one point higher than the league average at his position.

title: Dizzy Dean


text:
Chinatown–International District, Seattle

The Chinatown–International District of Seattle, Washington (also known as the abbreviated CID) is the center of the city's Asian American community. Within the district are the three neighborhoods known as Chinatown, Japantown and Little Saigon, named for the concentration of businesses owned by people of Chinese, Japanese and Vietnamese descent, respectively. The geographic area also once included Manilatown.

The name Chinatown/International District was established by City Ordinance 119297 in 1999 as a result of the three neighborhoods' work and consensus on the Seattle Chinatown International District Urban Village Strategic Plan submitted to the City Council in December 1998. Like many other areas of Seattle, the neighborhood is multiethnic, but the majority of its residents are of Chinese ethnicity. It is one of eight historic neighborhoods recognized by the City of Seattle. CID has a mix of residences and businesses and is a tourist attraction for its ethnic Asian culture and landmarks.

Location
The CID boundaries are defined as 4th Avenue South (on the west) to Rainier Avenue (on the east) and from Yesler Way (north) to Charles Street/Dearborn (south). The CID is bordered by the neighborhoods of Pioneer Square and SoDo to the west of 4th Ave S; Rainier Valley on the east side of Rainier; Beacon Hill and the Industrial District to the south of Charles/Dearborn; and Downtown and First Hill to the north of Yesler.

Within the CID are three distinct neighborhoods: Chinatown, Japantown, and Little Saigon. The Seattle Chinatown Historic District, so designated by the U.S. National Register of Historic Places in 1986, is roughly south of Jackson and west of I-5, with Hing Hay Park at its heart. In the present day, Japantown is centered on 6th Avenue and Main Street and Little Saigon's main nexus is 12th Avenue South and South Jackson Street.

Public transit
The CID is served by the International District/Chinatown station on the 1 Line of Seattle's Link light rail system (via the Downtown Seattle Transit Tunnel near 4th Ave S), and three stops along Jackson on the First Hill Streetcar: at 5th Ave S (connecting to the 1 Line), 7th Ave S, and 12th Ave S.

19th century
Chinese immigrants first came to the Pacific Northwest in the 1850s, and by the 1860s, some had settled in Seattle. Many of the first Chinese immigrants to Washington came from Guangdong province, especially Taishan. The first Chinese quarters were near Yesler's Mill on the waterfront. According to Chinese oral history, the waterfront was the first Chinatown, where the Chinese dock workers lived. The influx of Chinese immigrants was slowed by the Chinese Exclusion Act of 1882. In 1886 whites drove out most of Seattle's Chinese population. However, some took shelter with Native Americans on the reservations while others came under the protection of white employers and a judge.

The Great Seattle Fire of 1889 further hindered the community. Eventually, the Chinese re-established new quarters farther inland, along Washington St. and Second Avenue South. This was the second Chinatown. Land values rose, especially with impending construction of the Smith Tower, and the people of Chinatown moved again, to the present and third location along King Street. Only the Hop Sing Tong managed to retain its building on 2nd and Washington. It sold this building about 2006 in order to purchase the former China Gate building at 516 7th Ave S in the current Chinatown.

Near the end of the 19th century, Japanese immigrants also began arriving, settling on the south side of the district on the other side of the railroad tracks. Part of present-day Dearborn Street, between 8th and 12th avenues, was known as Mikado Street, after the Japanese word for "emperor." Japanese Americans developed Nihonmachi, or Japantown, on Main Street, two blocks north of King Street. By the mid-1920s, Nihonmachi extended from 4th Avenue along Main to 7th Avenue, with clusters of businesses along Jackson, King, Weller, Lane, and Dearborn streets.

20th century
The Jackson Regrade began in 1907; workers leveled hills and used the resulting fill to reclaim tidal flats, making travel to downtown easier. As downtown property values rose, the Chinese were forced to other areas. By the early 1900s, a new Chinatown began to develop along King Street. In 1910, Goon Dip, a prominent businessman in Seattle's Chinese American community, led a group of Chinese Americans to form the Kong Yick Investment Company, a benefit society. Their funding and efforts led to the construction of two buildings—the East Kong Yick Building and the West Kong Yick Building.

Meanwhile, Filipino Americans began arriving to replace the Chinese dock workers, who had moved inland. According to Pamana I, a history of Filipino Americans in Seattle, they settled along First Hill and the hotels and boarding houses of Chinatown and Japantown beginning in the early 1920s. They were attracted to work as contract laborers in agriculture and salmon canneries. Among them was Filipino author Carlos Bulosan, who wrote of his experiences and those of his countrymen in his novel America Is In The Heart (1946). By the 1930s, a 'Manilatown' had been established near the corner of Maynard and King.

In 1942, under the auspices of Executive Order 9066, the federal government forcibly removed and detained people of Japanese ancestry from Seattle and the West Coast in the wake of the attack on Pearl Harbor. Authorities moved them to inland internment camps, where they lived from 1942 to 1946. Most of Seattle's Japanese residents were sent to Minidoka in Idaho. After the war, many returned to the Pacific Northwest but relocated to the suburbs or other districts in Seattle. A remaining vestige of the old community is the office of the North American Post, a Japanese-language newspaper founded in 1902. Another is the Panama Hotel, which was proclaimed a National Treasure in 2015 with a prior listing on the U.S. National Register of Historic Places. Maneki, one of the oldest Japanese restaurants in the United States, reopened in its storage space after its original building was looted and vandalized during the war. Uwajimaya, originally a Japantown store, moved down the hill into Chinatown.

African Americans moved to Seattle in the Great Migration, mostly out of the South, to work in the war industry during World War II, occupying many of the houses left vacant by the internment of the Japanese Americans. They filled the empty businesses along Jackson Street with notable jazz clubs.

In 1951, Seattle Mayor William D. Devin proclaimed the area "International Center" because of the diversity of people who resided and worked in the vicinity. Businesswoman and later city councilwoman Ruby Chow and others criticized the use of "international" for masking Chinese American history. The use of "International District" by the city remains controversial.

Seattle's first neighborhood advocacy group, the Jackson Street Community Council, opposed the construction of an interstate highway through the area. Despite protest, many Chinese and Japanese buildings and businesses were destroyed for the construction of Interstate 5 in the 1960s. Ethnic Asians formed new civic organizations (as compared to the traditional Chinese family associations, tongs and social clubs) serve needs ranging from community health, care of the elderly, information and referrals, counseling, historic preservation, marketing of the area, and building low-income housing. The construction of the Kingdome in 1972 further boxed in the neighborhood, leading to renewed protests over the community's lack of representation, including an impromptu demonstration at the stadium's groundbreaking ceremony on November 2, 1972.

With the fall of Saigon in 1975, a new wave of immigrants from Vietnam and Southeast Asia established Seattle's Little Saigon east of I-5. Many of these immigrants were of Chinese descent. Vietnamese pho was introduced to the city in 1982 with the opening of Phở Bắc, a restaurant most famous for its boat-like shape. Meanwhile, Little Saigon gained its first grocery store with the opening of Viet-Wah in 1981; it was joined by Lam's Seafood Market in 1991 and Hau Hau Market in 1995.

The worst mass murder in the history of Seattle took place at the Wah Mee Club on Maynard Alley on February 18, 1983. Thirteen people were killed.

In 1986, a portion of Chinatown and Japantown was listed on the National Register of Historic Places as the "Seattle Chinatown Historic District." That year the Wing Luke Memorial Museum moved to 7th Avenue, a location it would occupy for two decades.

In 1999, the City Council approved the "Chinatown/International District Urban Village Strategic Plan" for the future of the neighborhood. This plan, agreed to by all major organizations in the CID, led to City Ordinance 119297. This ordinance enshrined the three neighborhoods of Chinatown, Japantown, Little Saigon and the Chinatown Historic District into one larger neighborhood with a compromised name. Since then, the often conflicting interests of development, preservation and the conversion of old buildings to low-income housing have clashed as office developments (e.g., Union Station) and market-rate housing developments are overwhelmed by drastic increases in low-income housing stock. In addition, controversy erupted over vacating S. Lane Street as part of a large redevelopment by the private business Uwajimaya. Protesters formed the Save Lane Street organization and insisted as business owners they supported re-development, but opposed vacating a public street for a private business use. After losing a lawsuit filed over the matter, the Save Lane Street group dissolved.

21st century
Construction on a paifang for the neighborhood began in 2006 and the Historic Chinatown Gate was unveiled on February 9, 2008. It stands at the west end of South King Street. It is 45 feet tall and made from steel and plaster. The Wing Luke Museum moved to the East Kong Yick Building in 2008.

As part of projects intended to maintain the identity of the neighborhood, the Seattle Department of Transportation installed bilingual street name signs at its intersections starting in the summer of 2013. The Chinatown and Japantown neighborhoods received them with the initial installation; the Little Saigon neighborhood did not have the signs installed until August 2016. The signs feature a top section with the street's legal English names in white on a green background and a bottom section with white translated text in the neighborhoods' respective native languages on a brown background; traditional Chinese is featured in Chinatown while Japanese is featured in Japantown, with Vietnamese featured in Little Saigon.

On February 28, 2019, police officers arrested five spa owners/operators and conducted a raid on 11 massage parlors, the majority of them on South Jackson Street within the neighborhood, in connection with an investigation into an alleged prostitution and money-laundering scheme that began in January 2015. 26 Chinese women, ranging in age from their late 20s to early 60s, were removed from the parlors; many of them were new arrivals that were not fluent in English. According to police and court documents, many of the women worked 14-hour shifts for six to seven days per week in decrepit conditions.

Rise of homelessness and exodus
The neighborhood has experienced gentrification since the early 2000s owing to a dramatic increase in overall demand for real estate development in the city. A May 2016 report from the National Coalition of Asian Pacific American Community Development revealed that overall city rents outgrew incomes by 45 percent from 2000 to 2014. As a result, a significant portion of its long-time residents have been displaced from their residences due to their inability to pay the increased rent, subsequently enduring homelessness due to the insufficient amount of affordable housing in the neighborhood. The Nickelsville homeless encampment, established in 2008, moved in September 2014 to a site on South Dearborn Street opposite the onramp to northbound Interstate 5. The property owner evicted the encampment in February 2016 after its leader was ousted the year before due to on-site conflict, invalidating the agreement made with the owner; 16 remaining residents were cleared out peacefully on March 11.

In a bid to address the city's worsening homeless crisis, Mayor Ed Murray announced on February 8, 2017, that the city would open a 24/7 homeless shelter similar to the navigation center opened by officials in San Francisco in 2015. After a search dating back to the previous June, the city selected the Pearl Warren Building on 12th Avenue South in the Little Saigon area, which was already hosting a traditional men's homeless shelter at the time. The selection was received with mixed to negative reaction from the Little Saigon community; many in the community were surprised by the announcement, claiming that the city did not ask them for input. While members stated that they were understanding of the need to handle the crisis, they held concerns about the potential for crime and sanitation issues. Backlash from the community, which included letters sent to him and protests outside Seattle City Hall, prompted Murray to announce on April 24 that he would halt the project until he could devise a plan that would satisfy community members. The center opened on July 12 with 75 beds and within its assigned budget of $2.7 million.

Impromptu encampments were still prevalent within the neighborhood. After city officials cleared an encampment of around 20 shelters in a neighboring stairwell on April 22, 2020. Many campers migrated one block over to South Weller Street, which was lined with more than 30 shelters. The clearing occurred despite strict guidelines put in place with the COVID-19 pandemic due to the difficulty encountered by the Seattle Police Department in patrolling the stairwell. , there were 15 encampments around the area, with severe public safety issues surrounding their presence cited as a major reason for a mass exodus of businesses from the neighborhood. More than 19 businesses had shuttered operations in the area in that year, with Viet Wah's closure on September 30 among the most notable occurrences. In an editorial regarding the Little Saigon section for The Seattle Times, an executive director of a local nonprofit (that also elected to move out) argued that private developers were contributing to the exodus by neglecting to maintain their properties in seeking a market rebound. According to a 2021 economic study of the neighborhood section, it was “rated as having high risk for displacement” owing to rapid residential growth, with around 1,145 new housing units built over the past four years.

In 2023, it was the first neighborhood in the state to be included in the National Trust for Historic Preservation's annual list of America's 11 Most Endangered Historic Places. The Chinatown neighborhood in Philadelphia was also included in the list, with the organization noting that less than half of such neighborhoods were still remaining out of 83 identified nationwide.

Culture
The neighborhood hosts a Lunar New Year festival near the East Asian Lunar New Year; Dragon Fest, a pan-Asian American festival, during the summer; and a night market in early fall. The nonprofit Friends of Little Saigon hosts an annual Celebrate Little Saigon event that celebrates Vietnamese culture.

Certain neighborhood buildings in CID incorporate Chinese architectural designs such as balconies on the second or third floors or tile roofs. The neighborhood also has public art installations by artists such as George Tsutakawa and Norie Sato. Artists Meng Huang and Heather Presler installed Chinese dragon sculptures on lampposts along Jackson Street in 2002.

Notable businesses and landmarks include:
 * Danny Woo International District Community Garden
 * Donnie Chin International Children's Park
 * Hing Hay Park
 * Historic Chinatown Gate (Seattle)
 * Japanese Cultural and Community Center of Washington
 * Nippon Kan Theater (closed)
 * Kobe Terrace
 * Panama Hotel
 * Uwajimaya
 * Wing Luke Museum

In popular culture
An independent film called The Paper Tigers, a martial arts comedy, was filmed in the Chinatown-International District.

The Chinatown International District has a short appearance in the Naughty Dog's game The Last of Us Part II. During the gameplay players can visit devastated shops, restaurants, and the iconic Chinatown Gate.

Part of the Chinatown International District is playable in Massive Entertainment's World in Conflict "Invasion" mission and Dome map.


text:
XCD

XCD can refer to:

 * XCD, ISO 4217 currency code for the Eastern Caribbean dollar
 * Champforgeuil Airport (IATA code)
 * Xerez Club Deportivo, Spanish football club
 * Bajaj XCD, 125cc bike by Bajaj Auto of India, released in 2007
 * Xuchang East railway station, China Railway pinyin code XCD

title: XCD


text:
SDR

SDR may refer to:

Science and technology

 * ETSI Satellite Digital Radio
 * Selective dorsal rhizotomy, a neurosurgery
 * Short-chain dehydrogenase, short-chain dehydrogenases/reductases family, SDR family
 * Single data rate, in synchronous dynamic random-access memory (SDRAM)
 * SmartDraw image file format, with file extension
 * Software-defined radio, enabling computers to tune a wide spectrum of radio frequencies, using software instead of hardware for modulation and demodulation
 * Sony Dream Robot, later dubbed QRIO
 * Sparse distributed representation, in machine intelligence
 * Standard dimension ratio in pipe engineering
 * Standard-dynamic-range video, color clarity and realism in images and videos, the current standard for video and cinema displays
 * Super Dynamic Range, SDR (audio) or XDR, an encoding system for audio cassettes
 * System of distinct representatives, in mathematics

Economics

 * Special drawing rights, foreign-exchange reserve assets overseen by the IMF
 * Social discount rate, a measure of the value of diverting funds to social projects

Media and entertainment

 * Stardust Records, a Stardust Promotion label
 * Süddeutscher Rundfunk, former public broadcaster in Germany, then merged into Südwestrundfunk (SWR)
 * Swiss Derivatives Review, a magazine for the futures and options industries

Military

 * Strategic Defence Review, of the UK MoD
 * System Design Review of a program, US

Places

 * Santander Airport (IATA airport code)
 * Somali Democratic Republic
 * Southern Distributor Road, Newport, Wales

Other uses

 * Sales development representative
 * School District of Reedsburg
 * South Devon Railway, a heritage railway in England

title: SDR


text:
XDR

XDR may refer to:
 * XDR (audio) or eXtended Dynamic Range, a quality-control system for pre-recorded audio cassettes
 * XDR (video game), for the Sega Mega Drive
 * XDR DRAM, a type of computer memory
 * XDR Schema, a discontinued schema language for XML documents
 * External Data Representation, a data interoperability format
 * Extensively drug-resistant, a category of multiple drug resistance
 * Special drawing rights, a monetary unit of the International Monetary Fund (ISO 4217 currency code XDR)
 * Extended detection and response, a cyber security technology that monitors and mitigates cyber security threats

title: XDR