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Sackville, New Brunswick

Sackville is a former town in southeastern New Brunswick, Canada. It held town status prior to 2023 and is now part of the town of Tantramar.

Sackville is home to Mount Allison University, the top undergraduate liberal arts university in Canada. The university welcomes roughly 2200 students per academic year. Historically based on agriculture, shipbuilding, and manufacturing, the economy is now driven by the university and tourism. Initially part of the French colony of Acadia, the settlement became part of the British colony of Nova Scotia in 1755 following the Expulsion of the Acadians.

Pre-European
Present-day Sackville is in the Mi’kmaq district of Siknikt (to which the place name Chignecto may be traced), which roughly comprised Cumberland, Westmorland and part of Albert counties. The Mi’kmaq settlement, Goesomaligeg, was on Fort Beausejour Ridge and Tatamalg or Tantama, on the Sackville Ridge. Many regional toponyms are Mi’kmaq including Tidnish, Minudie, Missaguash River, Aboushagan Road, Midgic, Memramcook and Shemogue. A portage connected Beaubassin by way of Westcock and the valley now known as Frosty Hollow with the Memramcook and Petitcodiac rivers and was an important link in the communications system between Acadia and Quebec.

French colony (1670s-1755)
The first Acadians arrived in the early 1670s, as the French colony expanded from its base at Port Royal. Many of the Acadians came from the west of France and were experienced in reclaiming from the sea lowlands that might be made arable. The Tantramar Marshes were well suited to this, and the Acadians built a system of dykes and sluices that allowed them to cultivate the marshes. Surveyor Charles Morris visited in 1748, and reported Acadian settlements at Westcock; Pré des Bourgs, (Sackville); Pré des Richards, (Middle Sackville); Tintamare, (Upper Sackville); La Butte, Le Coup, Le Lac (Aulac); Portage, at the head of the Missaguash River; Beaubassin (adjacent to Beausejour); Jolicoeur, (Jolicure) and Pont à Buot, (Point de Bute). Farther afield, there were settlements at La Planche (Amherst) and Baie Verte for a total population of about 3,000. Settlements were connected by trails and separated by marsh. A seaport at Westcock provided a link to Port Royal.

British conquest and resettlement
The Treaty of Utrecht in 1713 had ceded Acadia to England, but without specifying where the boundary was between Acadia and what remained of New France. This led to ongoing skirmishes until June 1755 when, as part of a wider struggle of the British and French of North American colonies, the French were defeated at the Battle of Beausejour. This led to the removal of most of the French military from Acadia. Six weeks later, Governor Charles Lawrence, without distinguishing between neutral Acadians and those who had resisted the British, wrote that the Acadians "shall be removed out of the country as soon as possible, and as to those about the isthmus who were in arms and therefore entitled to no favour from the government it is determined to begin with them first". This marked the beginning of the expulsion of the Acadians. They were only allowed to take with them their ready money and household furniture, and their buildings were burned to the ground.

Following the expulsion of the Acadians the British needed to repopulate the colony. The first wave of immigration was the New England Planters who were invited and encouraged with land grants. The Sackville area was abandoned for six years after the expulsion of the Acadians until 1761 when 25 families from Rhode Island settled on the vacated Acadian farms, followed in 1763 by a group of 13 from Swansea, Massachusetts, who formed the first Baptist church in Canada, but subsequently returned to New England. In 1763 the population was 20 families on 200 acres of cleared (probably by the Acadians) upland, and also marshlands. A 1767 census gives the population as 349, of which 343 were Americans. The Sackville Township, named after Viscount Sackville, was formally created in 1765 and by 1772 was sufficiently populated to send a representative to the Nova Scotia House of Assembly.

The Yorkshire Emigration started in 1772 and lasted about three years. They arrived too late to occupy the vacated Acadian farms which had already been granted to the New Englanders. However many New Englanders did not stay, and sold the land on to the British immigrants.

When the American War of Independence broke out in 1775, many of the American settlers in the area were sympathetic with the Americans, and rebels led by Jonathan Eddy laid siege to Fort Cumberland. However the rebels were repelled by soldiers, with help from the Yorkshire settlers who remained loyal to the crown. When the war was over, United Empire Loyalists, emigrated north, some to the Sackville area. By 1786 there were 60 families in the township.

Industrialization and shipbuilding
By the 1830s tanneries, leather goods factories, carriage factories and blacksmith shops were active around Morice Mill Pond (renamed recently to Silver Lake) a few kilometres north of the current town centre. The centre of activity started to shift to the present downtown area when in 1836 William Crane moved his business to the site of the former town hall, and built his house across the street. He also donated land for a small Methodist chapel that was built in 1838 and later evolved into the much larger Sackville Methodist/United Church. In 1839, Charles Frederick Allison donated money and land to establish the Mount Allison Wesleyan Academy, which became Mount Allison University. This was followed by the development of shipyards on the Tantramar River. Official records for shipbuilding in New Brunswick began in 1824, but by that time shipbuilding was already well under way with several ships of over 100 tons having been built.

In 1862 there was a shipyard at the site of the current railway station, and another to the east at Dixon's Landing at the end of Landing Road. A public wharf was built there by local merchants in 1840–41. The shopkeepers were looking to import products and export staples such as lumber, grindstones and building stones. In the 1870s, a spur line connecting the Intercolonial Railway to the wharf was built.

Shipbuilding and coastal trading thrived between 1824 and 1872. The last was built in 1896. The largest was the Sarah Dixon, built by Charles Dixon in 1856 at 1465 tons. That same year, Christopher Boultenhouse launched the 192 ton steamship The Westmorland, which carried passengers, mail and freight between Shediac, Summerside, Charlottetown, and Pictou from 1857 to 1863 for the governments of New Brunswick, Nova Scotia and Prince Edward Island.

By the 1870s the wharf was inadequate since vessels over 200 tons had only the end berth. A new wharf was added in 1911, but much shipping business had already been lost because of the lack of proper wharf. Local folklore reports that a ship never tied up at the new wharf. The wharf and the end of Landing Road was on a meander of the Tantramar River, but in the 1920s the meander was cut off due to erosion and silting, leaving the site without access to the sea.

The railway era
In 1872 the Intercolonial Railway project changed the Sackville area forever. This line was to follow the shortest route between Truro and Moncton, but political interference by Edward Barron Chandler and other politicians in nearby Dorchester saw the route for the railway altered to run through their community. It had been intended that the original route for the line would run north across the Tantramar Marshes from Fort Beauséjour to what is currently Middle Sackville and then on through the lowlands to Scoudouc and Moncton. The Dorchester diversion had the railway skirt the western edge of the marsh to the area near the public wharf and shipyards on the lower Tantramar River before continuing on to Frosty Hollow, Dorchester and the Memramcook Valley. The new location of the Intercolonial Railway resulted in the commercial and business centre of Sackville being relocated from the mill district at Silver Lake to the current town centre, closer to the railway line. The New Brunswick and Prince Edward Island Railway was constructed a decade later to connect Cape Tormentine, the closest point of mainland North America to Prince Edward Island, with the Intercolonial's main line. Sackville had been vying with nearby Amherst to be the junction point for the line to Cape Tormentine; local shipbuilder and industrialist entrepreneur Josiah Wood ensured that Sackville was chosen as the junction.

The National Policy of Prime Minister Sir John A. Macdonald's administration in the 1870s-1880s saw various industries cluster along the Intercolonial Railway in Amherst and Sackville. Sackville became home to two independent foundries; the Enterprise Foundry, and the Fawcett Foundry. Both produced stoves and related products with both businesses operating for more than a century. These competitors eventually merged and the Fawcett Foundry was closed and the foundry demolished in the 1980s; this brownfield site at the corner of Main and King streets was purchased by Mount Allison University for campus expansion. The remaining Enterprise-Fawcett Foundry was still operational and employed roughly 60 people near the railway station. It was one of the few remaining stove foundries in the world until it suffered a fire in January 2012. As of 2018 the foundry still had not been rebuilt.

Sackville grew in importance as a railway junction after Canadian National Railways established a dedicated railcar ferry service at Cape Tormentine in 1917. The Sackville railway yard and station were constantly busy until the opening of publicly funded highways following World War II started a slow decline. The abandonment of the Prince Edward Island Railway in 1989 saw the line to Cape Tormentine removed at the same time as the Trans-Canada Highway was being expanded to a 4-lane freeway. As the railway consolidated to a single mainline running through town, businesses left, including offices of Atlantic Wholesalers.

Recent history
On 1 January 2023, Sackville amalgamated with the village of Dorchester and parts of three local service districts to form the new town of Tantramar. The community's name remains in official use.

In November of 2022, Sackville received the accreditation of being named an international wetland city under the Ramsar Convention, the first in North America.

Geography
Sackville is on the Isthmus of Chignecto, which connects the Nova Scotia peninsula with North America. It is on the Tantramar River, which empties into Chignecto Bay, a sub-basin of the Bay of Fundy. Sackville is at a low elevation above sea level. Prominent ridges rise above the marshes, namely the Fort Lawrence Ridge, the Aulac Ridge, the Sackville Ridge, and the Memramcook Ridge. Sackville is surrounded by the Tantramar Marshes, once a tidal saltmarsh. The marshes are an important stopover for migrating birds. The marsh soil consists of silts deposited by centuries of tidal flooding. Drainage is poor and there are slow-moving meandering rivers, shallow lakes, bogs, and intertidal zones.

Infrastructure
The earliest post road followed the route of the present day High Marsh Road. The Trans-Canada Highway (as it is now known) ran straight through the town until a bypass was built in 1962. The provincial border at the Missaguash River bridge is the dividing line between Nova Scotia Highway 104-Nova Scotia Trunk 2 and New Brunswick Highway 2. This highway forms one of the two main surface transportation links between the two provinces. The Mount Whatley Road runs between Mt. Whatley, New Brunswick and Fort Lawrence, Nova Scotia. CN Rail's mainline between Halifax and Montreal runs through Sackville, parallel to the Trans-Canada Highway. The Sackville railway station, still in active use with Via Rail, is designated a national historic place.

The Sackville Memorial Hospital serves the region, as well as the Community Health Centre which houses several physicians, an optometrist, a dentist, and a pharmacy. It is one of the few that are not government-run.

The Tantramar Veterans Memorial Civic Centre, a recreational facility and arena, opened in 2003. The arena can seat over 750 spectators and is the home rink for the Mount Allison University women's hockey team.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Sackville had a population of $6,099$ living in $2,689$ of its $3,047$ total private dwellings, a change of NaN% from its 2016 population of $5,331$. With a land area of 73.91 km2, it had a population density of in 2021.

As of the 2016 Canada Census, the median age was 47.9. Mother tongue was reported as English by 4,980 people, and French by 180.

Economy
The main employers are a Moneris Solutions call centre, Russel Metals, Sackville Memorial Hospital, and Mount Allison University.

Arts and culture

 * The oldest university art gallery in Canada, the Owens Art Gallery, which opened in 1895, has a permanent collection of over 4000 works.
 * Live Bait Theatre provides theatre and other live performances like dinner theatre, comedy and live music.
 * In 2008 the town was given a Government of Canada grant the 300th anniversary of its founding and to mark the 10th anniversary of the opening of its first museum.
 * The Sackville Arts Wall celebrates the achievements of Sackville artists who have made significant contributions to the fields of Literary Arts, Performing Arts, and Visual Arts, as well as Arts Builders who have supported artistic development within the community. Sackville Arts Wall inductees include Alex Colville, Charles G. D. Roberts, Pauline Spatz, Ray Legere, Arthur John Motyer, Douglas Lochhead, Ivan and Vivian Hicks, Sharon MacIntyre, Glenn Adams, K. V. Johansen, Pauline Harborne, Alex Fancy, Ian Hanomansing, Julie Doiron, Mary Connelly, Thaddeus Holownia, Ernie Sears, Delanor R. Wheaton, and Janet Hammock.
 * Struts Gallery, is an artist-run-centre established in 1980 dedicated to presenting contemporary art to the public through artist residencies, screenings, and performances.
 * SappyFest is an annual independent arts and music festival held in Sackville, New Brunswick, Canada, launched in 2006. SappyFest was started by Paul Henderson, Jon Claytor, and musician Julie Doiron as an extension of Sappy Records.

Landmarks

 * Sackville_United_Church,_Sackville,_New_Brunswick,_2014.jpg 50m-long covered bridge, built in 1916, which spans the Tantramar River on the High Marsh Road.
 * Cranewood: a Georgian house constructed of local red sandstone in about 1836 by William Crane. It was bought by Josiah Wood in 1867, and remained in the Wood family until 1966. From 1966 to 1975 the house belonged to Dr. W.S.H. Crawford, until it was purchased by Mount Allison University for use as the official residence of the president. In 2013 the Cranewood building was converted into a bakery.
 * The Swan Pond, also known as Lily Pond is located in Ladies' College Park on the campus of Mount Allison University. The pond was excavated in 1901 and a fountain designed by artist John Hammond was added in 1904. The last pair of swans to live in the Swan Pond died in 2015.
 * Campbell Carriage Factory: Sackville's first museum, the Carriage Factory was operated by the Campbell family for over 100 years, closing its doors in the 1950s.
 * Captain George Anderson House, an octagon house built in 1855.
 * The Boultenhouse Heritage Centre, built by prolific shipbuilder Christopher Boultenhouse in 1840, built onto the front of the Bulmer House, which is believed to be Sackville's oldest house built in 1790. It houses wallpaper that is original to the house, imported from Paris, and believed to be one of only 3 or 4 examples of this type of wallpaper remaining intact in North America.
 * The Sackville Harness Shop was founded in 1919 and made custom hand-crafted leather items, specializing in harnesses and straw collars for draught horses. The building, an example of Gothic Revival architecture, was constructed c. 1846 and is one of the Town's earliest commercial properties. The business closed in 2021.
 * The Vogue Cinema: an Art Deco style building built in 1946.
 * The Cube is the tallest building in Sackville. Standing at 44-metre high, it's a featureless white cube-shaped structure which is an enormous automated blueberry and cranberry freezer. Aside from its main use, in 2021 it was used as a public screen for video art and music videos during SappyFest.

Education
Public schooling, run by Anglophone East School District, includes a pre-school, the Salem Elementary School, Marshview Middle School, and Tantramar Regional High School. Sackville is also home to Mount Allison University.

Sackville Public Library
Sackville opened a public library is 1984 which has since been accessible to the entire town of Tantramar. Located on 66 Main Street, in the centre of downtown Sackville the library opens its doors to all demographics of the population. The library is a part of the system of New Brunswick Public Libraries.

Newspapers/Periodicals

 * The Argosy is the student journal produced by students of Mount Allison University. Established in 1875. it is one of the oldest official student publications in the country.

Radio

 * CBAM-FM-1/105.7 is a repeater of CBAM-FM at Moncton.
 * CHMA-FM/106.9, known as "The Voice of the Marshes", provides open format and specialty music shows, spoken word programs on a variety of topics as well as audio art programming.
 * From 1944 to 2014, Sackville was home to CKCX, the high-power shortwave transmitter site shared by Radio Canada International and the CBC northern shortwave service.

Selected bibliography

 * Hamilton, William B. At The Crossroads: A History of Sackville, New Brunswick, Gaspereau Press, Kentville, 2004.
 * Fox, Amy & Bogaard, Paul, The Struggle for Sackville: The British Resettlement of Chignecto 1755-1770, Tantramar Heritage Trust, 2012.

title: Sackville, New Brunswick


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Baldwin V, Count of Flanders

Baldwin V (c. 1012 – 1 September 1067) was Count of Flanders from 1035 until his death. He secured the personal union between the counties of Flanders and Hainaut and maintained close links to the Anglo-Saxon monarchy, which was overthrown by his son-in-law, William the Conqueror, near the end of his life.

Family
Baldwin was born into the House of Flanders, the son of Baldwin IV of Flanders and Ogive of Luxembourg. Baldwin married Adela, daughter of King Robert II of France, in 1028 in Amiens; at her instigation he rebelled against his father but in 1030 peace was sworn and the old count continued to rule until his death. The couple had three children: Baldwin VI (1030–1070), Matilda (c. 1031–1083), who was married to William the Conqueror, and Robert I (c.  1033–1093).

Career
During a long war (1046–1056) as an ally of Duke Godfrey III of Lower Lorraine against Emperor Henry III, Baldwin initially lost Valenciennes to Count Herman of Mons. However, when the latter died in 1049, Baldwin had his son, Baldwin VI, marry Herman's widow Richilde, and arranged that the children of her first marriage were disinherited, thus de facto uniting the County of Hainaut with Flanders. Upon the death of Henry III this marriage was acknowledged by treaty by Agnes of Poitou, mother and regent of Henry IV.

Baldwin V played host to a grateful Emma of Normandy, the exiled queen dowager of England, at Bruges. He supplied armed security guards, entertainment, comprising a band of minstrels. Bruges was a bustling commercial centre, and Emma fittingly grateful to the citizens. She dispensed generously to the poor, making contact with the monastery of Saint Bertin at St Omer, and received her son King Harthacnut of England at Bruges in 1039.

From 1060 to 1067 Baldwin was the co-regent with Anne of Kiev for his nephew Philip I of France, indicating the importance he had acquired in international politics. As count of Flanders, Baldwin supported the king of France in most affairs, but he was also father-in-law to Duke William II of Normandy, who had married his daughter Matilda. Flanders played a pivotal role in Edward the Confessor's foreign policy when the king of England was struggling to find an heir. Historians have argued that he may have sent Harold Godwinson to negotiate the return of Edward the Exile from Hungary, and passed through Flanders, on his way to Germany. Baldwin's half-sister had married Earl Godwin's third son, Tostig. The half-Danish Godwinsons had spent their exile in Dublin, at a time William II of Normandy was fiercely defending his duchy. It is unlikely, however, that Baldwin intervened to prevent the duke's invasion plans of England, after the count had lost the conquered province of Ponthieu. Baldwin died 1 September 1067.

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

title: Baldwin V, Count of Flanders


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Port Huron Statement

The Port Huron Statement is a 1962 political manifesto of the American student activist movement Students for a Democratic Society (SDS). It was written by SDS members, and completed on June 15, 1962, at a United Auto Workers (UAW) retreat outside of Port Huron, Michigan (now part of Lakeport State Park), for the group's first national convention. Under Walter Reuther's leadership, the UAW paid for a range of expenses for the 1962 convention, including use of the UAW summer retreat in Port Huron.

Origins and impact
SDS developed from the Student League for Industrial Democracy (SLID), the youth branch of a socialist educational organization known as the League for Industrial Democracy (LID). LID descended from the Intercollegiate Socialist Society, started in 1905. Early in 1960, the SLID changed its name into Students for a Democratic Society (SDS). The Port Huron Statement was adopted at the organization's first convention in 1962, and was based on an earlier draft by staff member Tom Hayden.

The Port Huron Statement was a broad critique of the political and social system of the United States for failing to achieve international peace and economic justice. In foreign policy, the statement took issue with the American government's handling of the Cold War, both the existential threat of nuclear war, and the actual arms race. In domestic matters, it criticized racial discrimination, economic inequality, big businesses, trade unions, and political parties. In addition to its critique and analysis of the American system, the statement also suggested a series of reforms: it proclaimed a need to reshape into two genuine political parties to attain greater democracy, for stronger power for individuals through citizen's lobbies, for more substantial involvement by workers in business management, and for an enlarged public sector with increased government welfare, including a "program against poverty." The document provided ideas of what and how to work for and to improve, and also advocated nonviolent civil disobedience as the means by which student youth could bring forth the concept of "participatory democracy."

The statement also presented SDS's break from the mainstream liberal policies of the postwar years. It was written to reflect their view that all problems in every area were linked to each other. The statement expressed SDS's willingness to work with groups whatever their political inclination. In doing so, they sought the rejection of the extant anti-communism of the time. In the concurrent Cold War environment, such a statement of inclusion for the heretofore "evil" Communist ideology, and by extension, socialist concepts, was definitely seen as a new, radical view contrasting with the position of much of the traditional American Left. The latter had developed a largely anti-communist orthodoxy in the wake of the HUAC and Army-McCarthy hearings. Without being Marxist or pro-communism, the Port Huron conference denounced anti-communism as being a social problem and an obstruction to democracy. They also criticized the United States for its exaggerated paranoia and exclusive condemnation of the Soviet Union, and blamed this for being the reason for failing to achieve disarmament and to assure peace.

The Port Huron Statement, ultimately, was a document of idealism, a philosophical template for a more egalitarian society, a call to participatory democracy where everyone was engaged in issues that affected all people - in civil rights, in political accountability, in labor rights, and in nuclear disarmament. It closed with the following: "If we appear to seek the unattainable, as it has been said, then let it be known that we do so to avoid the unimaginable." The ideals that led those gathered outside Port Huron, Michigan in 1962 to issue this call to action not only added to the discussion of what became the Great Society of the mid-60s, but helped frame the issues that fueled the rising anti-war movement, college campus activism, and the broader social movement known then as the counterculture that carried into the early 1970s in the United States.

Argument
The 25,700-word statement issued a non-ideological call for participatory democracy, based on non-violent civil disobedience and the idea that individual citizens could help make the social decisions which determined their quality of life. Also known as the "Agenda for a Generation", it popularized the term participatory democracy.

It has been described as "a seminal moment in the development of the New Left" and a "classic statement of [its] principles", but it also revealed the 1960s' tension between communitarianism and individualism. In particular, the statement viewed race ("symbolized by the Southern struggle against racial bigotry") and Cold War–induced alienation ("symbolized by the presence of the Bomb") as the two main problems of modern society.

Reform of the Democratic Party
"An imperative task for these publicly disinherited groups, then, is to demand a Democratic Party responsible to their interests. They must support Southern voter registration and Negro political candidates and demand that Democratic Party liberals do the same (in the last Congress, Dixiecrats split with Northern Democrats on 119 of 300 roll-calls, mostly on civil rights, area redevelopment and foreign aid bills; and the breach was much larger than in the previous several sessions). Labor should begin a major drive in the South. In the North, reform clubs (either independent or Democratic) should be formed to run against big city regimes on such issues as peace, civil rights, and urban needs. Demonstrations should be held at every Congressional or convention seating of Dixiecrats. A massive research and publicity campaign should be initiated, showing to every housewife, doctor, professor, and worker the damage done to their interests every day a racist occupies a place in the Democratic Party. Where possible, the peace movement should challenge the "peace credentials" of the otherwise-liberals by threatening or actually running candidates against them."

University reform
The Port Huron Statement argued that because "the civil rights and peace and student movements are too poor and socially slighted, and the labor movement too quiescent", it should rally support and strengthen itself by looking to universities, which benefit from their "permanent position of social influence" and being "the only mainstream institution that is open to participation by individuals of nearly any viewpoint". However, it stated that this "will involve national efforts at university reform by an alliance of students and faculty" who "must wrest control of the educational process from the administrative bureaucracy", ally with groups outside the university, integrate "major public issues into the curriculum", "make debate and controversy". In short, "They must consciously build a base for their assault upon the loci of power."

Cultural references
In the movie The Big Lebowski, the main character Jeffrey "The Dude" Lebowski says, "I was one of the authors of the Port Huron Statement. The original Port Huron Statement. Not the compromised second draft."

title: Port Huron Statement


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Talk:Robopsychology

Sending to VfD: reasons - -- The Anome 22:45, 8 Nov 2003 (UTC)
 * Miles Van Den Bruckke: zero Google hits
 * cyberpsychiatry: is not what is referred to in the article
 * technology described is far beyond what can be achieved as of now, still less 13 years ago
 * this is author's only contribution

HEAVENS TO MURGATROYD!!! You mean everything on Wikipedia isn't the 100% literal TRUTH??? GASP!!! -- Not-The-Author-But-Close? stardate 22.66.09

 * This is a GOOD article. Keep it.

title: Talk:Robopsychology


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Jerzy Popiełuszko

Jerzy Popiełuszko ( born Alfons Popiełuszko; 14 September 1947 – 19 October 1984 ) was a Polish Roman Catholic priest who became associated with the opposition Solidarity trade union in communist Poland. He was murdered in 1984 by three agents of Służba Bezpieczeństwa (Security Service of the Ministry of Internal Affairs), who were shortly thereafter tried and convicted of the murder.

He has been recognized as a martyr by the Roman Catholic Church, and was beatified on 6 June 2010 by Archbishop Angelo Amato on behalf of Pope Benedict XVI. A miracle attributed to his intercession and required for his canonization is now under investigation.

Early life and priesthood
Popiełuszko was born on 14 September 1947 in Okopy, near Suchowola. After finishing school, he attended the priests' seminary at Warsaw. In 1966–1968, he served his army duties in a special force in Bartoszyce, aimed at keeping young men from becoming priests. This treatment had no effect on Popiełuszko's beliefs, as, after finishing his army service, he continued his studies; however, the repeated punishments for his resistance affected his health for the rest of his life.

Popiełuszko was ordained a priest by Cardinal Stefan Wyszyński in May 1972. As a young priest he first served in Ząbki near Warsaw in 1972–1975. Afterwards, he served in parishes in Warsaw, which consisted of the common people as well as students. In 1981, Jerzy Popiełuszko joined the workers, taking part with strikers in the Warsaw Steelworks. Thereafter he was associated with workers and trade unionists from the Solidarity movement who opposed the communist regime in Poland.

He was a staunch opponent of the communist regime and, in his sermons, interwove spiritual exhortations with political messages, criticizing the government, expressing solidarity with the interned and motivating people to protest. During the period of martial law, the Catholic Church was the only force that could voice protest comparatively openly, with the regular celebration of Mass presenting opportunities for public gatherings in churches.

Popiełuszko's sermons were routinely broadcast by Radio Free Europe, and thus became famous throughout Poland for their uncompromising stance against the regime.

Assassination
Invited by the Pastoral Care of the Working People (Duszpasterstwa Ludzi Pracy), Popiełuszko arrived in Bydgoszcz on 19 October 1984. At 18:00, he celebrated his last Holy Mass at the Church of the Holy Polish Brothers Martyrs. A car accident was set up to kill Popiełuszko on 13 October 1984 but he evaded it. The alternative plan was to kidnap him; it was carried out on 19 October 1984. The priest was beaten to death by three Security Police officers: Captain Grzegorz Piotrowski, Leszek Pękala, and Waldemar Chmielewski. They pretended to have problems with their car and flagged down Popiełuszko's car for help. Popiełuszko was severely beaten, tied up and put in the trunk of the car. The officers bound a stone to his feet and dropped him into the Vistula Water Reservoir near Włocławek from where his body was recovered on 30 October 1984. News of the political murder caused an uproar throughout Poland, and the murderers and one of their superiors, Colonel Adam Pietruszka, were convicted of the crime. More than 250,000 people, including Lech Wałęsa, attended his funeral on 3 November 1984. The murder was widely used in political propaganda of the Polish opposition in the late 1980s. Popiełuszko's murderers – Captain Grzegorz Piotrowski, Leszek Pękala, Waldemar Chmielewski and Colonel Adam Pietruszka, responsible for giving the order to kill – received prison sentences.

Popiełuszko was posthumously awarded the Order of the White Eagle, Poland's highest decoration, in 2009. After death, he was buried in St. Stanislaus Kostka Church, Warsaw, where millions of visitors had paid tribute, including famous politicians like then U.S. Vice President George Bush in September 1987.

Media
Noted Polish composer Andrzej Panufnik composed his Bassoon Concerto (1985) in memory of Popiełuszko. The work is inspired by Popiełuszko's work and death.

To Kill a Priest (1988) is a movie directed by Agnieszka Holland and starring Christopher Lambert as a character based on Jerzy Popiełuszko.

A track entitled "Homily to Popiełuszko" is featured on the B-side to the album Flajelata (1986) by Muslimgauze. The entire B-side of that album is dedicated to all dissidents from the Soviet Union.

A transcript of the trial of Popiełuszko's murderers was used in producing a play, Ronald Harwood's documentary drama The Deliberate Death of a Polish Priest. It was premiered at the Almeida Theatre in October 1985.

A movie, Popiełuszko (film) documenting the life and death of Popiełuszko, was released in Poland in February 2009. Another film, Jerzy Popieluszko: Messenger of the Truth, was produced by Paul G. Hensler in 2013.

In the television show The Americans, the episode "Duty and Honor" in season one featured a fictional Polish resistance leader loosely based on Popiełuszko.

In their work Manufacturing Consent, Edward S. Herman and Noam Chomsky used Popiełuszko's murder and subsequent media coverage in the United States as a case study of their "propaganda model", in which it is compared and contrasted with the coverage of murders of Óscar Romero and other Latin American clergy by US-backed forces.

Monuments
There are numerous monuments to Fr. Popiełuszko in Poland, including the towns of Suchowola, where he attended and graduated high school, Bartoszyce, where he served his army duties, and Ząbki, where he first served as a priest. The places of his kidnapping in Górsk and death in Włocławek are commemorated with monuments in the form of crosses. There is also a museum dedicated to him in Suchowola.

The first monument of Jerzy Popiełuszko was created by Polish sculptor and dissident Marek Sobociński, and was unveiled in 1986 in Mariaholm near Askim, Norway.

A monument to Fr. Popiełuszko in the form of a symbolic gravestone in the shape of a cross was erected by Chicago's Polish community in the garden of memory next to St. Hyacinth Basilica.

A monument to Fr. Popiełuszko in the form of a bust bearing his likeness with a chain wrapped about his neck was erected on the property of Saint Hedwig Catholic Church in Trenton, New Jersey.

A pocket park across from McCarren Park on the Williamsburg-Greenpoint border in Brooklyn, New York, a historically Polish neighborhood, is named for Fr. Popiełuszko and features a stone bust bearing his likeness.

Popieluszko Court in Hartford, Connecticut, was named in his memory. The SS. Cyril & Methodius Church is located on this street, serving as an important cornerstone for the area's Catholic Polish-American community. The street intersects with Charter Oak Boulevard, with the main entrance to the parking lot of the Polish National Home of Hartford across the street at the end of Popieluszko Court.

A two-part monument has been installed in New Britain's Walnut Hill Park consisting of an inscribed stone plaque near an abstract sculpture of an eternal flame.

The stone is inscribed with the Polish Title Zło Dobrem Zwyciężaj: "This human rights monument of common fieldstone and steel is built in memory of Father Jerzy Popieluszko who gave his life to God and to the goals of Solidarność – human rights, justice, peace and freedom for Poland and for all mankind. May this eternal flame of liberty and the memory of his courage and sacrifice burn forever in the hearts of all freedom-loving people. 1947 Good shall vanquish evil 1984"

The abstract sculpture of the eternal flame was created by Henry Chotkowski and dedicated on June 16, 1989. An aluminum plaque on the stone wall surrounding the sculpture explains the significance of the sculpture.

The rock that was used to kill Popiełuszko was placed in the San Bartolomeo all'Isola in Rome as a relic of a 20th-century martyr, part of the memorial to 20th– and 21st–century martyrs.

There are two monuments commemorating Father Popiełuszko in Budapest, Hungary. In 2017, a monument containing Father Popiełuszko's motto "Overcome evil with good" written in Polish and in Hungarian was unveiled in the Csepel district of the Hungarian capital. In Csepel, there is also a street named after Father Popiełuszko and a belfry in his honor. Meanwhile, in 2016 in the Óbuda-Békásmegyer district of Budapest there is a square named after Father Popiełuszko and a monument consisting of stones that make up a rosary featuring quotes by Popiełuszko.

There is also a monument in the French city of Béziers.

Beatification and canonization
The Roman Catholic Church started the process of his beatification with the declaration of nihil obstat (nothing against) on 15 March 1996 and held a diocesan process from 8 February 1997 to 8 February 2001. This conferred upon him the title of Servant of God. In 2008 the positio was submitted to the Congregation for the Causes of Saints and on 19 December 2009 it was announced that Pope Benedict XVI had approved the decree for the beatification of Father Popiełuszko.

He was beatified by Archbishop Angelo Amato on 6 June 2010 in Warsaw's Piłsudski Square. His mother, Marianna Popiełuszko, was present at the event. More than 100,000 people attended the open-air Mass in the Polish capital Warsaw to beatify Father Jerzy Popieluszko. Poland Post issued a set of stamps on that same day to mark the beatification.

In October 2013, Cardinal Kazimierz Nycz – the Archbishop of Warsaw, the diocese where Popiełuszko was killed – announced that a miracle attributed to the intercession of the Polish priest has been identified and confirmed in France. Thus Cardinal Nycz predicts that Popiełuszko will likely be canonized soon, based on the credibility of the case presented. A miracle was investigated in a diocesan process in France from 20 September 2014 until 14 September 2015 and the results of that investigation turned over to the Vatican for assessment.

title: Jerzy Popiełuszko


text:
Visayans

Visayans (Visayan: mga Bisaya; ) or Visayan people are a Philippine ethnolinguistic family group or metaethnicity native to the Visayas, the southernmost islands of Luzon and a significant portion of Mindanao. They are composed of numerous distinct ethnic groups, many unrelated to each other. When taken as a single group, they number around 33.5 million. The Visayans, like the Luzon Lowlanders (Tagalogs, Bicolanos, Ilocanos, etc.) were originally predominantly animist-polytheists and broadly share a maritime culture until the 16th century when Catholicism was introduced by the Spanish empire. In more inland or otherwise secluded areas, ancient animistic-polytheistic beliefs and traditions either were reinterpreted within a Roman Catholic framework or syncretized with the new religion. Visayans are generally speakers of one or more of the distinct Bisayan languages, the most widely spoken being Cebuano, followed by Hiligaynon (Ilonggo) and Waray-Waray.

Terminology
"Visayan" is the anglicization of the hispanized term Bisayas (archaic Biçayas), in turn derived from Visayan Bisaya. Kabisay-an refers both to the Visayan people collectively and the islands they have inhabited since prehistory, the Visayas. The exact meaning and origin of the name Bisaya is unknown. The first documented use of the name is possibly by Song-era Chinese maritime official Zhao Rugua who wrote about the "Pi-sho-ye", who raided the coasts of Fujian and Penghu during the late 12th century using iron javelins attached to ropes as their weapons.

Visayans were first referred to by the general term Pintados ("the painted ones") by the Spanish, in reference to the prominent practice of full-body tattooing (batok). The word Bisaya, on the other hand, was first documented in Spanish sources in reference to the non-Ati inhabitants of the island of Panay. However, it is likely that the name was already used as a general endonym by Visayans long before Spanish colonization, as evidenced by at least one instance of a place named "Bisaya" in coastal eastern Mindanao as reported by the Loaisa (c.1526), Saavedra (c.1528), and the Villalobos (c.1543) expeditions. It is likely that the reason the Spanish did not use the term generally until the later decades of the 1500s is due to the fact that people were more likely to identify themselves with more specific ethnic names like Sugbuanon.

In Sucesos de las Islas Filipinas (1609) by Antonio de Morga, he specifies that the name "Biçaya" is synonymous with Pintados. "'South of this district lie the islands of Biçayas, or, as they are also called, Pintados. They are many in number, thickly populated with natives. Those of most renown are Leite, Ybabao, Çamar, Bohol, island of Negros, Sebu, Panay, Cuyo, and the Calamianes. All the natives of these islands, both men and women, are well-featured, of a good disposition, and of better nature, and more noble in their actions than the inhabitants of the islands of Luzon and its vicinity.

They differ from them in their hair, which the men wear cut in a cue, like the ancient style in España. Their bodies are tattooed with many designs, but the face is not touched. They wear large earrings of gold and ivory in their ears, and bracelets of the same; certain scarfs wrapped round the head, very showy, which resemble turbans, and knotted very gracefully and edged with gold. They wear also a loose collarless jacket with tight sleeves, whose skirts reach half way down the leg. These garments are fastened in front and are made of medriñaque and colored silks. They wear no shirts or drawers, but bahaques of many wrappings, which cover their privy parts, when they remove their skirts and jackets. The women are good-looking and graceful. They are very neat, and walk slowly. Their hair is black, long, and drawn into a knot on the head. Their robes are wrapped about the waist and fall downward. These are made of all colors, and they wear collarless jackets of the same material. Both men and women go naked and without any coverings, and barefoot, and with many gold chains, earrings, and wrought bracelets.

Their weapons consist of large knives curved like cutlasses, spears, and caraças. They employ the same kinds of boats as the inhabitants of Luzon. They have the same occupations, products, and means of gain as the inhabitants of all the other islands. These Visayans are a race less inclined to agriculture, and are skilful in navigation, and eager for war and raids for pillage and booty, which they call mangubas. This means 'to go out for plunder.'

. ..

The language of all the Pintados and Biçayas is one and the same, by which they understand one another when talking, or when writing with the letters and characters of their own which they possess. These resemble those of the Arabs. The common manner of writing among the natives is on leaves of trees, and on bamboo bark."

The first Spanish-Visayan dictionary written was for the Waray language in the Bocabulario de la lengua Bisaya by Mateo Sánchez, which was completed in 1617 in Leyte. This was followed by the Bocabulario de la lengua Bisaya-Hiligueyna y Haraía de las islas de Panay y Sugbu, y para las demás islas (1637) by Alonso de Méntrida which in turn was for the Hiligaynon language, with notes on the Aklanon and Kinaray-a languages. Both these works demonstrate that the term Bisaya was used as a general term for Visayans by the Spanish.

Another general term for Visayans in early Spanish records is Hiligueinos (also spelled Yliguenes, Yligueynes, or Hiligueynos; from Visayan Iligan or Iliganon, meaning "people of the coast"). It was used by the Spanish conquistador Miguel de Loarca in Relacion de las Yslas Filipinas (1582) as a general name for coastal-dwelling Visayans not only in Panay, but also Cebu, Bohol, and Western Negros. Today, the demonym is only used specifically for the Hiligaynon people, a major Visayan subgroup.

In Northern Mindanao, Visayans (both Mindanao natives and modern migrants) are also referred to by the Lumad as the dumagat ("sea people", from the root word dagat - "sea"; not to be confused with the Dumagat Aeta in Luzon). This was to distinguish the coast-dwelling Visayans from the Lumad of the interior highlands and marshlands.

Regions with significant populations
The following regions and provinces in the Philippines have a sizeable or predominant Visayan population:

Classical period
The Visayans first encountered Western Civilization when Portuguese explorer Ferdinand Magellan reached the island of Homonhon, Eastern Samar in 1521. The Visayas became part of the Spanish colony of the Philippines and the history of the Visayans became intertwined with the history of the Philippines. With the three centuries of contact with the Spanish Empire via Mexico and the United States, the islands today share a culture tied to the sea later developed from an admixture of indigenous lowland Visayans, Han Chinese, Indian, and American influences.

Spanish colonial period
The first Filipino people encountered by the Magellan expedition (c. 1521) were Visayans from the island of Suluan; followed by two rulers of the Surigaonon and Butuanon people on a hunting expedition in Limasawa, Rajah Colambu and Rahah Siaui; and finally Rajah Humabon of Cebu. Magellan describes the Suluanon people he encountered as "painted" (tattooed), with gold earrings and armlets, and kerchiefs around their heads. They described Rajah Colambu as having dark hair that hung down to his shoulders, tawny skin, and tattoos all throughout his body. They also noted the large amount of gold ornaments he wore, from large gold earrings to gold tooth fillings. Rajah Colambu wore embroidered patadyong that covered him from the waist to the knees, as well as a kerchief around his head. They also described the boloto (bangka) and the large balanghai (balangay) warships, and the custom of drinking palm wine (uraka) and chewing areca nut. They also described the queen of Cebu as being young and beautiful and covered in white and black cloth. She painted her lips and nails red, and wore a large disc-shaped hat (sadok) made from elaborately-woven leaves. The 16th century marks the beginning of the Christianization of the Visayan people, with the baptism of Rajah Humabon and about 800 native Cebuanos. The Christianization of the Visayans and Filipinos in general, is commemorated by the Ati-Atihan Festival of Aklan, the Dinagyang Festival of Iloilo, and the Sinulog festival the feast of the Santo Niño de Cebu (Holy Child of Cebu), the brown-skinned depiction of the Child Jesus given by Magellan to Rajah Humabon's wife, Hara Amihan (baptized as Queen Juana). By the 17th century, Visayans already took part in religious missions. In 1672, Pedro Calungsod, a teenage indigenous Visayan catechist and Diego Luis de San Vitores, a Spanish friar, were both martyred in Guam during their mission to preach Christianity to the Chamorro people.

By the end of the 19th century, the Spanish Empire weakened after a series of wars with its American territories. The surge of newer ideas from the outside world thanks to the liberalization of trade by the Bourbon Spain fostered a relatively larger middle class population called the Ilustrados or "the Enlightened Ones." This then became an incentive for the new generation of educated political visionaries to fulfill their dreams of independence from three centuries of colonial rule. Some prominent leaders of the Philippine Revolution in the late 19th century were Visayans. Among leaders of the Propaganda movement was Graciano López Jaena, the Ilonggo who established the propagandist publication La Solidaridad (The Solidarity). In the Visayan theater of the Revolution, Pantaleón Villegas (better known as León Kilat) led the Cebuano revolution in the Battle of Tres de Abril (April 3). One of his successors, Arcadio Maxilom, is a prominent general in the liberalization of Cebu. Earlier in 1897, Aklan fought against the Spaniards with Francisco Castillo and Candido Iban at the helm. Both were executed after a failed offensive. Martin Delgado led the rebellion in neighboring Iloilo. Led by Juan Araneta with the assistance of Aniceto Lacson, Negros Occidental was freed while Negros Oriental was liberated by Diego de la Viña. The former would be called the Negros Revolution or the Cinco de Noviembre. Movements in Capiz were led by Esteban Contreras with the aid of Alejandro Balgos, Santiago Bellosillo and other Ilustrados. Meanwhile, Leandro Locsin Fullon spearheaded the liberalization of Antique. Most of these revolutionaries would continue their fight for independence until the Philippine–American War. There was also a less heard and short-lived uprising called the Igbaong Revolt which occurred in Igbaong, Antique steered by Maximo and Gregorio Palmero. This revolt, however, was secularly-motivated as they clamored for a more syncretic form of religion based on Visayan animist traditions and Christianity.

Federal State of the Visayas
At the peak of the Philippine Revolution, anti-colonial insurgencies sprung from Luzon up to the Visayas. Despite military support from the Tagalog Republic led by Emilio Aguinaldo, Visayan revolutionary leaders were skeptical toward the real motives of the Tagalogs. Such ethnic animosity was notable to the point that local Visayan leaders demanded forces sent from the north to surrender their armaments and were prohibited to leave revolutionary bases. Moreover, this apprehension led to the full declaration of the Federal State of Visayas on December 12, 1898. This short-lived federal government, based in Iloilo, was an accumulation of revolutionary movements across Panay and Negros. The following were the elected officials four days prior to the declaration:

The federation was immediately formed upon the merger of the Cantonal Government of Negros, the Cantonal Government of Bohol and the Provisional Government of the District of Visayas (based in Panay) which included Romblon. It was said to be based on American federalism and Swiss confederacy. Despite their skepticism towards Malolos, the Visayan government proclaimed its loyalty to the Luzon-based republic while maintaining their own governance, tax collection and army. Apolinario Mabini, then the prime minister of the Malolos republic convinced the Visayan leaders that the Malolos Constitution was only provisional and that the governments in Visayas and Mindanao were promised the power to co-ratify it.

American colonization
After the 1898 Treaty of Paris, the American colonial government saw the integral part of indigenous elites particularly in Negros in local affairs. This was a different move compared to the previous Spanish imperialists who created a racial distinction between mestizos and native Austronesians (indios). As such, this paved the way for a homogenous concept of a Filipino albeit initially based on financial and political power. These said elites were the hacienderos or the landed, bourgeois-capitalist class concentrated within the sugar cane industry of Negros. The Americans' belief that these hacienderos would be strategic elements in their political hold within the newly acquired colony bolstered the drafting of a separate colonial constitution by and for the sugar industry elites. This constitution likewise established the Negros Cantonal Government. This ensured that the island of Negros would be governed by an indigenous civilian government in contrast to the rest of colonist-controlled areas governed by the American-dominated Philippine Commission.

During this period, the eastern islands of Samar, Leyte and Biliran (including Marinduque) were directly governed by the Malolos Republic through Vicente Lukban and later by Ambrosio Mojica. Meanwhile, prior to the full abolition of the federal government on November 12, 1899, Emilio Aguinaldo appointed Martin Delgado as the civil and military governor of Iloilo on April 28, 1899, upon American invasion of Antique. The federal government, much to its rejection of the Cebuano leaders who supported the Katipunan cause, was dissolved upon the Iloilo leaders' voluntary union with the newly formed First Philippine Republic. Other factors which led to Aguinaldo forcing the Visayans to dissolve their government was due to the federation's resistance from reorganizing its army and forwarding taxes to Malolos.

Contemporary
Since Philippine independence from the United States, there have been four Philippine Presidents from the Visayan regions: the Cebuano Sergio Osmeña, the Capiznon Manuel Roxas, the Boholano Carlos P. García (who is actually of Ilocano descent through his parents from Bangued, Abra), and the Davaoeño Rodrigo Duterte.

In addition, the Visayas has produced three Vice-Presidents, four Senate Presidents, nine Speakers of the House, six Chief Justices, and six Presidential Spouses including Imelda Marcos, a Waray. The then-president Gloria Macapagal Arroyo is also half Cebuano. Former president Rodrigo Duterte, who is of Visayan ethnicity, also has Leyteño roots. Incumbent president Bongbong Marcos, is of Visayan descent through his Waray mother Imelda Marcos. In international diplomacy the Visayas has produced a United Nations Undersecretary general, the Negros Occidental native Rafael M. Salas who served as the Head of the UNFPA. In the lines of religion, there have been three Visayan Cardinals, namely Julio Rosales from Samar, Jaime Sin from Aklan and Jose Advincula from Capiz. The first Visayan and second Filipino that was canonized is Pedro Calungsod.

Throughout centuries, non-Visayan groups, most notably migrants from Luzon and foreigners such as the Chinese, have settled in predominantly-Visayan cities in Visayas like Iloilo, Bacolod, Dumaguete and Cebu and Mindanao such as Cagayan de Oro, Iligan, Davao and General Santos. These Filipino-Chinese have been assimilated to mainstream society. One factor would be the limited number of Chinese schools in the Visayas which help maintain the Chinese identity and a stronger sense of a distinct community. Many of them, particularly the younger generation, have been de-cultured from Chinese traditions, share values about family and friends with other Filipinos, and do not write or speak Chinese well. Mexicans, Spaniards and Frenchmen were also settlers in the Visayas and can be found in the Visayan provinces of Negros, Cebu, Leyte and Iloilo.

Meanwhile, Negritos, locally called Ati, have also been assimilated into mainstream Visayan society.

In Mindanao, migrant ethnic individuals from Luzon as well as Lumad assimilated into a society of Cebuano-speaking majority (Hiligaynon-speaking majority in the case of Soccsksargen) over many years, identifying themselves as Visayans upon learning Cebuano (or Hiligaynon) despite many of them still know and retain their non-Visayan roots and some speak their ancestor's language fluently at least as their second or third languages, since Mindanao is melting pot of different cultures as a result of southward migration from Luzon and Visayas to the island since 20th century. Descendants of these migrant Luzon ethnic groups especially newer generations (as Mindanao-born natives) and Lumad individuals now speak Cebuano or Hiligaynon fluently as their main language with little or no knowledge of their ancestors' native tongues at the time of leaving their respective homelands in Luzon heading south, as for the Lumad, due to the contact with Cebuano- and Hiligaynon-speaking neighbors.

Visayans have likewise migrated to other parts of the Philippines, especially Metro Manila and Mindanao. The Visayans have also followed the pattern of migration of Filipinos abroad and some have migrated to other parts of the world starting from the Spanish and American period and after World War II. Most are migrants or working as overseas contract workers.

Language
Visayan languages map.png and the National Statistics Office 2000 Census of Population and Housing {{legend|#007b42|Cebuano}} {{legend|#0a76d1|Waray}} {{legend|#48bede|Baybayanon}} {{legend|#5a93c4|Kinabalian}} {{legend|#0c3d73|Hiligaynon}} {{legend|#0c657f|Capiznon}} {{legend|#81b8e7|Romblomanon}} {{legend|#10d1e8|Bantayanon}} {{legend|#0cb6d5|Porohanon}} {{legend|#062b35|Ati}} {{legend|#ce1b78|Cuyunon}} {{legend|#8f3e6e|Caluyanon}} {{legend|#aa1bce|Aklanon}} {{legend|#610b9e|Kinaray-a}} {{legend|#ea66f2|Inonhan}} {{legend|#9a0753|Ratagnon}} {{legend|#642c06|Asi}} {{legend|#c12939|Surigaonon}} {{legend|#dea711|Butuanon}} {{legend|#de6311|Tausug}} {{legend|#232727|Masbatenyo}} {{legend|#414747|Southern Sorsogon}} {{legend|#000000|Northern Sorsogon}}

]]

Ethnic Visayans predominantly speak at least one of the Bisayan languages, most of which are commonly referred as Binisaya or Bisaya. The table below lists the Philippine languages classified as Bisayan languages by the Summer Institute of Linguistics. Although all of the languages indicated below are classified as "Bisayan" by linguistic terminology, not all speakers identify themselves as ethnically or culturally Visayan. The Tausūg, a Moro ethnic group, only use Bisaya to refer to the predominantly Christian lowland natives which Visayans are popularly recognized as. This is a similar case to the Ati, who delineate Visayans from fellow Negritos. Conversely, the Visayans of Capul in Northern Samar speak Abaknon, a Sama–Bajaw language, as their native tongue.

1 Philippines only. 2 Philippines only; 1,022,000 worldwide.

Tattoo
Like most other pre-colonial ethnic groups in the Philippines and other Austronesian groups, tattooing was widespread among Visayans. The original Spanish name for the Visayans, Los Pintados ("The Painted Ones") was a reference to the tattoos of the Visayans. Antonio Pigafetta of the Magellan expedition (c. 1521) repeatedly describes the Visayans they encountered as "painted all over".

Tattooing traditions were lost over time among almost all Visayans during Christianization in the Spanish colonial period. It is unclear whether the related Tausug people, who are a subset of southern Visayans who Islamized from the 13th century, practiced tattooing before they took up Islam. Today, traditional tattooing among Visayans only survives among some of the older members of the Sulodnon people of the interior highlands of Panay, the descendants of ancient Visayans who escaped Spanish conversion.

Tattoos were known as batuk (or batok) or patik among Visayans. These terms were also applied to identical designs used in woven textiles, pottery, and other decorations. Tattooed people were known generally as binatakan or batokan (also known to the Tagalog people as batikan, which also means "renowned" or "skilled"). Both sexes had tattoos. They were symbols of tribal identity and kinship, as well as bravery, beauty, and social status. It was expected of adults to have them, with the exception of the asog (feminized men) for whom it was socially acceptable to be mapuraw or puraw (unmarked). Tattoos were so highly regarded that men will often just wear a loincloth (bahag) to show them off.

"'The principal clothing of the Cebuanos and all the Visayans is the tattooing of which we have already spoken, with which a naked man appears to be dressed in a kind of handsome armor engraved with very fine work, a dress so esteemed by them they take it for their proudest attire, covering their bodies neither more nor less than a Christ crucified, so that although for solemn occasions they have the marlotas (robes) we mentioned, their dress at home and in their barrio is their tattoos and a bahag, as they call that cloth they wrap around their waist, which is the sort the ancient actors and gladiators used in Rome for decency's sake.'"

The Visayan language itself had various terminologies relating to tattoos like kulmat ("to show off new tattoos) and hundawas ("to bare the chest and show off tattoos for bravado"). Men who were tattooed but have not participated in battles were scorned as halo (monitor lizard), in the sense of being tattooed but undeserving. Baug or binogok referred to the healing period after being tattooed. Lusak ("mud") refers to tattoos that had damaged designs due to infection. Famous heroes covered in tattoos were known as lipong. Tattoos are acquired gradually over the years, and patterns can take months to complete and heal. They were made by skilled artists using the distinctively Austronesian hafted tattooing technique. This involves using a small hammer to tap the tattooing needle (one or several) set perpendicularly on a wooden handle in an L-shape (hence "hafted"). The ink was made from soot or ashes and water or plant extracts (like those from Cayratia trifolia) and was known as biro. The tattooing process were sacred events that required chicken or pig sacrifices to the ancestor spirits (diwata). Artists were usually paid with livestock, heirloom beads, or precious metals.

The first tattoos were acquired during the initiation into adulthood. They are initially made on the ankles, gradually moving up to the legs and finally the waist. These tattoos were known as hinawak ("of the waist"). These were done on all men, and did not indicate special status. Tattoos on the upper body, however, were only done after notable feats (including in love) and after participation in battles. Once the chest and throat are covered, tattoos are further applied to the back. Tattoos on the chin and face (reaching up to the eyelids) are restricted to the most elite warriors. These face tattoos are called bangut ("muzzle") or langi ("gaping [jaws/beaks]") and are often designed to resemble frightening masks. They may also be further augmented with scarification (labong) burned into the arms. Women were tattooed only on the hands in very fine and intricate designs resembling damask embroidery.

Tattoo designs varied by region. They can be repeating geometric designs, stylized representations of animals (like snakes and lizards), and floral or sun-like patterns. The most basic design was the labid, which was an inch-wide continuous tattoo that covered the legs to the waist in straight or zigzagging lines. Shoulder tattoos were known as ablay; chest tattoos up to the throat were known as dubdub; and arm tattoos were known as daya-daya (also tagur in Panay).

Other body modifications
In addition to tattoos, Visayans also had other body modifications. These include artificial cranial deformation, in which the forehead of infants was pressed against a comb-like device called tangad. The ideal skull shape for adults was for the forehead to slope backwards with a more elongated back part of the skull. Adults with skulls shaped this way were known as tinangad, in contrast with those of unshaped skulls called ondo. Men were also circumcised (more accurately supercised), practiced pearling, or wore pin-shaped genital piercings called tugbuk which was anchored by decorative rivets called sakra. Both men and women also had ear piercings (1 to 2 on each ear for men, and 3 to 4 for women) and wore huge ring-shaped earrings, earplugs around 4 cm wide, or pendant earrings. Gold teeth fillings were also common for renowned warriors. Teeth filing and teeth blackening were also practiced.

Pre-Christianity
Prior to the arrival of Catholicism, precolonial Visayans adhered to a complex animist and Hindu-Buddhist system where spirits in nature were believed to govern all existing life. Similar to other ethnic groups in the Philippines such as the Tagalogs who believed in a pantheon of gods, the Visayans also adhered to deities led by a supreme being. Such belief, on the other hand, was misinterpreted by arriving Spaniards such as Jesuit historian Pedro Chirino to be a form of monotheism. There are Kaptan and Magwayan, supreme god of the sky and goddess of the sea and death, respectively. They in turn bore two children, Lihangin, god of wind, and Lidagat, goddess of the sea. Both aforementioned gods had four children, namely Likabutan, the god of the world, Liadlaw, the god of the sun, Libulan, the god of the moon, and Lisuga, the goddess of the stars. People believed that life transpires amidst the will of and reverence towards gods and spirits. These deities who dwell within nature were collectively called the diwata. Meanwhile, spirits were referred to as umalagad (called anito in Luzon). These refer to ancestors, past leaders or heroes also transfigured within nature. Beside idols symbolizing the umalagad were food, drinks, clothing, precious valuables or even a sacrificial animal offered for protection of life or property. Such practice was a form of ancestor worship. Furthermore, these rituals surrounding the diwata and umalagad were mediated by the babaylan who were highly revered in society as spiritual leaders. These intercessors were equivalent to shamans, and were predominantly women or were required to have strong female attributes such as hermaphrodites and homosexuals. Old men were also allowed to become one. One notable example is Dios Buhawi who ruled a politico-religious revolt in Negros Oriental at the beginning of the Philippine Revolution.

Present-day
According to 2000 survey, 86.53% of the population of Western Visayas professed Roman Catholicism. Aglipayan (4.01%) and Evangelicals (1.48%) were the next largest groups, while 7.71% identified with other religious affiliations.

The same survey showed that 92% of household populations in Central Visayas were Catholics, followed by Aglipayans (2%) and Evangelicals (1%). The remaining 5% belonged to the United Church of Christ in the Philippines, Iglesia ni Cristo, various Protestant denominations or other religions.

For Eastern Visayas, 93% of the total household population were Catholics, while 12% identified as "Aglipayan", and 1% as "Evangelical". The remaining 5% belonged to other Protestant denominations (including the Iglesia ni Cristo, the Seventh-day Adventist Church, and various Baptist churches) or identified with Islam and other religions.

The Tausūg people are excluded in these statistics because they do not self-identify as Visayans. The Tausug are overwhelmingy Muslim and are grouped together with other Muslim ethnic groups of the Philippines as the Moro people.

Festivals
Visayans are known in the Philippines for their festivities such as the Ati-Atihan, Dinagyang, Pintados-Kasadyaan, Sangyaw, Sinulog festivals. Most Visayan festivals have a strong association with Roman Catholicism despite apparent integration of ancient Hindu-Buddhist-Animist folklore particularly the tradition of dances and the idols in the image of the Child Jesus commonly named as the Santo Niño. The oldest Catholic religious image in the islands still existing today is the Santo Niño de Cebú.

The Sandugo Festival of Tagbilaran, Bohol is a celebration of one of the most significant parts of pre-Philippine history. This festival revolves around the theme of the reenactment of the blood compact between the island's monarch, Datu Sikatuna, and the Spanish explorer, Miguel López de Legazpi, which is known among Filipinos as the Sandugo (lit. unified/one blood). The arrival of the ten Bornean datus as mentioned in the legend of Maragtas is celebrated in Binirayan Festival in Antique.

The MassKara Festival of Bacolod, Negros Occidental explores more on the distinct cultural identity of the city. Since Bacolod is tagged as the City of Smiles due to its fun-loving and enduring people, the city government inaugurated the festival in 1980 after tragedy struck the region.

Literature
Some of the earliest known works were documented by a Spanish Jesuit named Ignacio Francisco Alzina during the Spanish colonial Philippines. Among these literary pieces from ancient Eastern Visayas were kandu, haya, ambahan, kanogon, bikal, balak, siday and awit which are predominantly in Waray. There were also narratives called susmaton and posong. It was also described that theater played a central role in performing poetry, rituals and dances. The Western Visayans also shared nearly the same literary forms with the rest of the islands. Among their pre-Hispanic works were called the bangianay, hurobaton, paktakun, sugidanun and amba. These were all found to be in Old Kinaray-a. Some of the widely known and the only existing literature describing ancient Visayan society are as the Hinilawod and the Maragtas which was in a combination of Kinaray-a and Hiligaynon. The Aginid: Bayok sa Atong Tawarik is an epic retelling a portion of ancient Cebu history where the Chola dynasty minor prince Sri Lumay of Sumatra founded and ruled the Rajahnate of Cebu. It also has accounts of Rajah Humabon and Lapu-Lapu.

It was found by Filipino polymath José Rizal in Antonio de Morga's Sucesos delas islas Filipinas that one of the first documented poets in much of pre-Philippines known to Europeans was a Visayan named Karyapa. During the golden age of Philippine languages at the onset of Japanese occupation, numerous Visayan names rose to literary prominence. Acclaimed modern Visayan writers in their respective native languages are Marcel Navarra, the father of modern Cebuano literature, Magdalena Jalandoni, Ramon Muzones, Iluminado Lucente, Francisco Alvardo, Eduardo Makabenta, Norberto Romuáldez, Antonio Abad, Augurio Abeto, Diosdado Alesna, Maragtas S. V. Amante, Epifanio Alfafara, Jose Yap, Leoncio P. Deriada, Conrado Norada, Alex Delos Santos, John Iremil Teodoro and Peter Solis Nery.

Don Ramon Roces of Roces Publishing, Inc. is credited for the promulgation of Visayan languages in publications through Hiligaynon and Bisaya.

Cinema, television and theatre
Visayan films, particularly Cebuano-language ones, experienced a boom between the 1940s and the 1970s. In the mid 1940s alone, a total of 50 Visayan productions were completed, while nearly 80 movies were filmed in the following decade. This wave of success has been bolstered by Gloria Sevilla, billed as the "Queen of Visayan Movies", who won the prestigious Best Actress award from the 1969 FAMAS for the film Badlis sa Kinabuhi and the 1974 Gimingaw Ako. Caridad Sanchez, Lorna Mirasol, Chanda Romero, Pilar Pilapil and Suzette Ranillo are some of the industry's veterans who gained recognition from working on Visayan films.

The national film and television industries are also supported by actors who have strong Visayan roots such as Joel Torre, Jackie Lou Blanco, Edu Manzano, Manilyn Reynes, Dwight Gaston, Vina Morales, Sheryl Reyes, and Cesar Montano, who starred in the 1999 biographical film Rizal and multi-awarded 2004 movie Panaghoy sa Suba. Younger actors and actress of Visayan origin or ancestry include Isabel Oli, Kim Chiu, Enrique Gil, Shaina Magdayao, Carla Abellana, Erich Gonzales and Matteo Guidicelli.

Award-winning director Peque Gallaga of Bacolod has garnered acclaim from his most successful movie Oro, Plata, Mata which depicted Negros Island and its people during World War II. Among his other works and contributions are classic Shake, Rattle & Roll horror film series, Scorpio Nights and Batang X.

GMA Network's 2011 period drama teleserye Amaya as well as its 2013 series Indio, featured the politics and culture of ancient and colonial Visayan societies, respectively.

Music
Traditional Visayan folk music were known to many such as Dandansoy originally in Hiligaynon and is now commonly sang in other Bisayan languages. Another, although originally written in Tagalog, is Waray-Waray, which speaks of the common stereotypes and positive characteristics of the Waray people. American jazz singer Eartha Kitt also had a rendition of the song in her live performances. A very popular Filipino Christmas carol Ang Pasko ay Sumapit translated by Levi Celerio to Tagalog was originally a Cebuano song entitled Kasadya Ning Taknaa popularized by Ruben Tagalog.

Contemporary Philippine music was highly influenced and molded through the contributions of many Visayan artists. Many of them are platinum recorder Jose Mari Chan, Pilita Corrales, Dulce, Verni Varga, Susan Fuentes, Jaya and Kuh Ledesma who enjoyed acclaim around the 1960s to the early 1990s. Newer singers are Jed Madela, Sheryn Regis and Sitti Navarro.

Yoyoy Villame, a Boholano, is dubbed as the Father of Filipino novelty songs with his Butsekik as the most popular. Villame often collaborated with fellow singer, Max Surban. Joey Ayala, Grace Nono and Bayang Barrios are some of the front-runners of a branching musical subgenre called Neotraditional which involved traditional Filipino instruments with modern rhythm and melody.

Rock emerged into dominance within the Philippine music scene in the 1980s. Among the bands from Visayas are Urbandub and Junior Kilat. Another subgenre also sprung a few years later called BisRock which is a portmanteau of Bisaya and rock.

Dance
Ethnic dances from the region are common in any traditional Filipino setting. Curacha or kuratsa (not to be confused with the Zamboangueño dish) is a popular Waray dance. Its Cebuano counterparts are kuradang and la berde. There is the liki from Negros Occidental and the well-known tinikling of Leyte. Other Hiligaynon dances are the harito, balitaw, liay, lalong kalong, imbong, inay-inay and binanog.

Visual arts
The only Boholano and the youngest to receive the National Artist of the Philippines award for visual arts is Napoleon Abueva. He is also tagged as the Father of Modern Philippine Sculpture. Among his works are Kaganapan (1953), the Transfiguration (1979) and the 14 Stations of the Cross around the EDSA Shrine. He is also responsible for the sculpture of the Sandugo monument at Tagbilaran City to give homage to his roots.

A renowned figure in architecture is Leandro Locsin of Silay, Negros Occidental. He was proclaimed as National Artist of the Philippines for architecture in 1990. Locsin worked on many of the buildings in many campuses of the University of the Philippines System. He also designed the main building or the Tanghalang Pambansa of the Cultural Center of the Philippines and the Ayala Tower One & Exchange Plaza housing the Philippine Stock Exchange at Makati.

title: Visayans


text:
Erich Salomon

Erich Salomon (28 April 1886 – 7 July 1944) was a German Jewish news photographer known for his pictures in the diplomatic and legal professions and the innovative methods he used to acquire them. Stolperstein Hölderlinstr 11 (Weste) Erich Salomon.jpg (stepping stone) HIER WOHNTE

DR. ERICH SALOMON

JG. 1886

FLUCHT HOLLAND

DEPORTIERT 1944

THERESIENSTADT

AUSCHWITZ

ERMORDET 7.7.1944]]

Life and work
Born in Berlin, as the son of the wealthy Jewish banker and Royal Councillor of Commerce Emil Salomon (1844–1909) and Therese Salomon née Schüler (1857–1915). The upper-class Berlin family lived at Jägerstraße 29 and later at Tiergartenstraße 15 (today the State Representation of Baden-Württemberg is located here). Salomon studied law, engineering, and zoology up to World War I. He served on the Western Front and was captured by the French in 1914. After the war, he worked in the promotion department of the Ullstein publishing empire designing their billboard advertisements. He first picked up a camera in 1927, when he was 41, to document some legal disputes and soon after hid an Ermanox camera usable in dim light in his bowler hat. By cutting a hole in the hat for the lens, Salomon snapped a photo of a police killer on trial in a Berlin criminal court.

Beginning in 1928, Salomon worked for Ullstein's Berliner Illustrirte Zeitung as a photographer. With his multilingual ability and clever concealment, his reputation soared among the people of Europe. When the Kellogg-Briand Pact was signed in 1928, Salomon walked into the signing room and took the vacant seat of the Polish delegate, and took several photos.

Salomon photographed the passage to Ellis Island, the route between Manhattan was frequently traveled by migrants in exile as Ellis Island at the time was a detention and immigration centre. Salomon is one of only two known persons to have photographed a session of the U.S. Supreme Court.

After Adolf Hitler came to power in Nazi Germany, Salomon fled to the Netherlands with his wife and continued his photographic career in The Hague. Salomon declined an invitation from Life magazine to move to the United States. He and his family were trapped in the Low Countries after Germany invaded in 1940. Salomon and his family were held in the Westerbork transit camp, then for almost five months in Theresienstadt concentration camp and were deported from there to the Theresienstadt family camp in May 1944. He and his wife were murdered in Auschwitz on 7 July 1944.

The Dr. Erich Salomon Award is a lifetime achievement award for photojournalists given by the German society for photography.

In 1978 Salomon was inducted into the International Photography Hall of Fame and Museum.

Photos by Salomon

 * Summit Conference (1928; depicts foreign ministers of France, Germany, Britain, Poland, Japan, and Italy just before they signed the Kellogg-Briand Pact)

title: Erich Salomon


text:
User talk:TopCamel

Hello TopCamel, welcome to Wikipedia. I deleted the accidentally created User:Topcamel page for you. Here are some useful links in case you haven't already found them;

 * How to edit a page
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If you have any questions, see the help pages, add a question to the village pump or ask me on my talk page. I hope you enjoy editing here and being a Wikipedian!

Angela 22:51, Nov 8, 2003 (UTC)

How new do you mean? If they're very new, perhaps Google just hasn't found them yet. It will do eventually. It will probably find them quicker if they are linked to from more places. Are you trying to search Google using "site:www.wikipedia.org". If so, that might be the problem, as the servers are now split and called "en" and "en2". So, if you try to search Google for articles on www.Wikipedia.org, it won't find them. Try just "wikipedia.org" and it will find both en and en2. For example, it finds Alternative metal which is currently on the en2 server, even thought that was only created a few days ago. Angela 19:48, 11 Nov 2003 (UTC)

The current version of alternative metal isn't listed as a copyvio, but there was an older, now deleted, version which was. It was created on 18 December 2002 and listed for deletion by Hephaestos on 9 October 2003 and deleted by Delirium on 16 October as far as I can tell, although it's possible it was deleted and recreated with the same content in between these dates. The reason for the deletion was that the original article was an exact copy of the this web page. The current version is clearly not, although I have to say it has a lot of similarities. Perhaps you could edit further to remove any perceived similarities and avoid future deletions. Does that answer you question? Let me know if not. Angela

Hi, just to clarify, I'm not saying it is a copyvio. I'm saying the old version probably was, but that was not created by you, and was deleted a month ago. A summary of a web page is probably not a copyvio, but different people may see it as one if the two are too similar. If you want to seek the views of more people on this, then the village pump is a good place to ask, or the talk page of somewhere like Copyrights or Possible copyright infringements. Angela

Hello. I'm 17 also. Welcome to Wikipedia. Alexandros 00:15, 13 Nov 2003 (UTC)

Category:Wikipedians in Spain
Hello TopCamel this message is a invitation to categorize your userpage in the category: Category:Wikipedians in Spain or in the adecuate sub-category and erasing your name from the equivalent list since the lists of users are in process of being transformed into categories. Remember: You can categorize your user page in more than one category. example: your actual location and your origin country.

for more info see: User categorisation and Category:Wikipedians by location

Saludos. --Mnts 07:17, 1 September 2005 (UTC)

Proposed deletion of Troy Stetina
A proposed deletion template has been added to the article Troy Stetina, suggesting that it be deleted according to the proposed deletion process  because of the following concern:
 * A search for references failed to find significant coverage in reliable sources to comply with notability requirements. This included web searches for news coverage, books, and journals, which can be seen from the following links:

Troy Stetina – news, books, scholar Consequently, this article is about a subject that appears to lack sufficient notability.

All contributions are appreciated, but this article may not satisfy Wikipedia's criteria for inclusion, and the deletion notice should explain why (see also "What Wikipedia is not" and Wikipedia's deletion policy). You may prevent the proposed deletion by removing the  notice, but please explain why you disagree with the proposed deletion in your edit summary or on its talk page.

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Articles for deletion nomination of Alternative metal
I have nominated Alternative metal, an article that you created, for deletion. I do not think that this article satisfies Wikipedia's criteria for inclusion, and have explained why at Articles for deletion/Alternative metal&. Your opinions on the matter are welcome at that same discussion page; also, you are welcome to edit the article to address these concerns. Thank you for your time.Please contact me if you're unsure why you received this message. F-22 Raptör Aces High ♠ 17:23, 5 July 2010 (UTC)

Nomination of Troy Stetina for deletion
A discussion is taking place as to whether the article Troy Stetina is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

The article will be discussed at Articles for deletion/Troy Stetina until a consensus is reached, and anyone, including you, is welcome to contribute to the discussion. The nomination will explain the policies and guidelines which are of concern. The discussion focuses on high-quality evidence and our policies and guidelines.

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. Dr. Swag Lord (talk) 21:44, 1 June 2022 (UTC)

Nomination of Troy Stetina for deletion
A discussion is taking place as to whether the article Troy Stetina is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

The article will be discussed at Articles for deletion/Troy Stetina& until a consensus is reached, and anyone, including you, is welcome to contribute to the discussion. The nomination will explain the policies and guidelines which are of concern. The discussion focuses on high-quality evidence and our policies and guidelines.

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article until the discussion has finished. Dr. Swag Lord (talk) 21:43, 8 June 2024 (UTC)

title: User talk:TopCamel