text:
Talk:Hank Eskin

And the creator of a lousy advert on wikipedia...

Edited to add information about secret service investigation, removal of 'looking for work' SHould be okay now - Idiotfromia

This really needs NPOVing now that his fan club have been told to stop it. Secretlondon 18:55, Nov 30, 2003 (UTC)

Wik, this page contains incorrect information and the subject of the article has asked that it be removed. Everyone on VfD says to redirect it anyway - what is the problem? Angela 20:50, 1 Dec 2003 (UTC)

Since when can subjects of articles demand their removal? And if I'm not mistaken things on VfD have to stay there for 5 days, you can't prejudge the final decision just because the votes are unanimous after 2 days. Others might still vote to keep the article. --Wik 21:02, Dec 1, 2003 (UTC)

Oh for chrissakes it's stuff like this that gives Wikipedia a bad name and takes all the fun out of it. Just let the freakin' page be redirected. You all need to get a sense of perspective about this... Wikipedia rules are not the Constitution and occasionally, exceptions need to be allowed. Sheesh. Marteau 21:16, 1 Dec 2003 (UTC)

Exceptions can be allowed if there's a good reason, which I don't see in this case. --Wik 21:37, Dec 1, 2003 (UTC)

The person which this page is about asking for it be removed is not a good reason? What would be agood reason then? The FBI asking for it? Wik, with your stubborness you only alienate more and more people about you. andy 21:42, 1 Dec 2003 (UTC)

 * This is most definitely not a good reason! Why should any person be able to decide unilaterally not to have an article about himself if others think he is significant enough to have one? --Wik 21:48, Dec 1, 2003 (UTC)

 * I'm not going to get into a big discussion about it - I'm only going to explain my point of view and be done with this mess. The article contained personal and private information I do not want to have public. Sure, say I created Where's George?, but that's about all I want posted and the re-direct is fine.  Most everything on that page was really about WG and not me.  The rest of the information was just irrelevant, inaccurate, and/or personal/private.  And the only people who think I am significant enough to have one are the users of my website who have more than enough information on my site about me.  I am not a famous person nor a celebrity who needs or wants that kind of exposure.  This entire article was created by ONE over-zealous user who did not ask me if I wanted my personal and private information posted.  Hank Eskin 6:24 EST

Please delete the page, protect a stub at the same location, and post a note that I said so, to keep anyone from giving you any grief about it.

If there's false information there, he could possibly bring some complaint about libel against whoever wrote it. But if he just doesn't like it, there's no "right to privacy as a private citizen" nor any prohibition against "unauthorized biography" that could possibly apply here.

Even so, we have no intention of allowing wikipedia to be used as a platform for annoying the poor man, of course.

--Jimbo

From VfD

 * Hank Eskin - a web designer advertising his services. Secretlondon 21:33, Nov 29, 2003 (UTC)
 * Delete. Everything in this article that's worthwhile is covered adequately by Where's George. (Adding signature, oops) Onebyone 23:59, 29 Nov 2003 (UTC)
 * Redirect to Where's George - Idiotfromia
 * Delete. The important informaton can be moved into Where's George. Actually, maybe a redirect is in order.  RickK 23:51, 29 Nov 2003 (UTC)
 * Redirect. When Hank achieves notoriety beyond Where's George, then an article about him is in order. Marteau
 * Agree, Redirect. The vanity page is poorly written, so cannot be doing Hank any good. Where's George is an interesting article and can contain the worthwhile stuff from this article - Marshman 02:52, 30 Nov 2003 (UTC)
 * Delete and recreate as redirect as author has requested his personal details be removed from the article history. Angela 18:58, 30 Nov 2003 (UTC)
 * Move to redirects for deletion. Delete and recreate as redirect. Martin 00:05, 2 Dec 2003 (UTC)

title: Talk:Hank Eskin


text:
Wikipedia:Village pump/November 2003 archive 4

175000 articles
I was just adding to my user page and discovered that we'll probably break the 175000 mark [in the English version] sometime tonight. Congratulations everybody! Current count: . silsor 07:19, Nov 21, 2003 (UTC)

 * Nice catching that... 174989 as of now... not bad, eh? (pondering whether or not to add a couple...) -- Jake 07:26, 2003 Nov 21 (UTC)

 * Anybody want to keep track of what the 175000th article is? I'm going to bed now. silsor 07:36, Nov 21, 2003 (UTC)

 * By this rate, it'll occur in between the next 20 - 30 min. Correct my math if wrong. --Menchi 07:40, 21 Nov 2003 (UTC)

 * It was The Adventures of Pete and Pete when I looked, but if a page is deleted, the total will be set back to 174999, meaning something else could be the 175000th. Angela

When I just loaded Wikipedia:Village Pump, seeing the post for the first time, it said exactly: Κσυπ Cyp  08:42, 21 Nov 2003 (UTC)

 * Outdated

 * Just to nitpick. There may not be a way of knowing which article it is, due to technical limitations (no-one bothered to code it).

 * That does not mean that there is not an unambiguous 175000th article. It naturally was the one to first hold that position. That is a unique honor. Others may hold that position later, but only one was the 175000th first. -- Cimon Avaro on a pogostick 08:44, Nov 21, 2003 (UTC)

 * In any case, I think this is GOOD. WTH, let's celebrate. It's been BHW but we are doing something right. Andrewa 09:17, 22 Nov 2003 (UTC)

 * Wow, it's not even two days later and already we have over 175500 articles - this means that from the 175000 point we are over 2% of the way to 200000. Has anybody been tracking the number of articles over time since the beginning?  It would be nice to see what the growth looks like. silsor 17:56, Nov 22, 2003 (UTC)

 * More information than you could ever want: Modelling Wikipedia's growth. --snoyes 18:21, 22 Nov 2003 (UTC)

 * This information, and much more (21 statistics for 31 Wikipedias), can be found at http://www.wikipedia.org/wikistats/EN/Sitemap.htm Andre Engels 01:19, 23 Nov 2003 (UTC)
 * This seems to be broken for the English Wikipedia. Jrincayc 15:25, 23 Nov 2003 (UTC)

Before we get too carried away, remember that only 60% of these articles are articles in any real sense, and that probably only a quarter of them are of a genuine encyclopaedia standard. See my Wikipedia Quality Survey for a discussion of this. Adam 12:40, 23 Nov 2003 (UTC)

 * You mean we have 43,000 articles of genuine encyclopedic standard, all written in two years? Wikipedia rocks. -- Tim Starling 13:18, Nov 23, 2003 (UTC)

 * I am not belittling that achievement, or the project as a whole, which I think is wonderful, since it gives me an excuse to write articles about all my peculiar interests. But I do think the 175,000 figure is a little misleading and should not encourage complacency. Adam 00:49, 24 Nov 2003 (UTC)

 * Awesome survey, Adam, I missed it before. It should be repeated regularly, not too regularly, and ideally the second by yourself using the same methodology. Have you given any thought to when? Andrewa 18:48, 23 Nov 2003 (UTC)

 * I think repeating it would just produce the same result, and would go on doing so as long as WP uses the same methodology, of allowing anybody to contribute anything they like and not having any formal quality control process. There are of course many good reasons for that methodology, but its downside is that we have to accept a crap/quality ratio of perhaps 2 to 1. Sooner or later if WP really aspires to be an encyclopaedia people can have confidence in, some kind of crap-elimination mechanism will be needed. Adam 00:49, 24 Nov 2003 (UTC)

 * Are you sure you mean 'crap-elimination mechanism' or 'sifter project'? There is a major difference of emphasis on those two positions. If you truly means 'crap-elimination mechanism' you are saying at some point Wikipedia should stop being a Wiki, and become organised more like Britannica and other official encyclopedias with only 'reputable' people being able to edit under certain circumstances. If it does that it will IMO kill the thing that made it great - the Wiki process. A 'sifter project' on the other hand could be seen as a kind of harmless parasite on the wiki process, which takes snapshots of valuable articles once a year(at a guess), and thus provide some form of approved Wikipedia, whose content would be one anyone could have confidence in. Such a sifter project need have no effect on the Wiki process, other than a reality check as to whether specific articles have actually improved, which would feed back on the Wiki process itself. : ChrisG 01:15, 24 Nov 2003 (UTC)

 * You may be right about the results staying the same. If so that's good, it means that we've reached a certain stability and that further growth should not be a problem. It would also mean that in order to improve quality, we probably need to think of something like a sifter, which I think is true, see below. But my fear is that further growth may have a negative effect on these percentages, and on some others too. Andrewa 09:21, 24 Nov 2003 (UTC)

Once again this raises the central question of who an encyclopaedia is for: is it for writers or readers? If it is for writers, then it does not matter if 25% or 50% or 75% of the encyclopaedia is badly written or inaccurate or about reptilian humanoids, because, hey, we are all having fun writing and editing and arguing about each others' articles. If it is for readers, on the other hand, then it does matter, because when readers consult an encyclopaedia, they expect to find accurate and well-written articles about whatever it is they want to know about. The main page of WP says: "Wikipedia is a multilingual project to create a complete and accurate free content encyclopedia." This suggests that one day the encyclopaedia will be complete, and that all its content will be accurate. I don't think the present process will ever reach either of those points. Adam 06:17, 24 Nov 2003 (UTC)

 * The point I would make about a future sifter project is that will create some kind of 'official'/'approved'/'refereed' encyclopedia that meets your concerns and the needs of some readers, but still retains the dynamic nature of wikiness. It then becomes possible to add to the latest version something like 'This is version is the latest work in progress' and create a link to an approved version if it exists'; and give some sort of official status to approved pages, and provide a link to the work in progress. It would be possible at this point to make the default setting of anonymous users the approved Wikipedia. : ChrisG 07:10, 24 Nov 2003 (UTC)

 * This 'sifter' concept is certainly IMO the basis of all the serious contenders for a Wikipedia approval mechanism, which is an interest of mine too as you well know. But I think it could also have a very positive effect on the 'Wiki process', by subtly discouraging much of the unproductive activity we currently need to deal with. It won't eliminate it, but I have a hunch that those involved in edit wars for example would sometimes be less interested in them if they knew that their bickering was invisible to the database view seen and used by, say, school students. The same goes for serious trolls, not mentioning any names here.

 * The beauty of this is, it reduces the soapbox that we give these people, but IMO won't discourage good-faith contributors at all, probably just the opposite. Andrewa 09:21, 24 Nov 2003 (UTC)

 * I agree Andrew. To my mind the sifter project is a way of resolving the tension between the tendencies of deletionism and inclusionism, which will only grow greater as Wikipedia becomes a more and more effective encyclopedia. Though I have concerns about the principles and guidelines which structure the sifter project to ensure that it remains meritocratic rather than elistist which I voiced with your proposal referees. : ChrisG 09:39, 24 Nov 2003 (UTC)

Test Wiki developer
Who exactly is this "Dev" guy at Test Wiki? He apparently possesses real sysop power like page-protection and deletion, and he seems territorial: (Tim Sterling's talk page) Judging from his contri-list, he just fools around there practically everyday doing &quot;tests/non-sense&quot;. Is this the alter ego/incarnation of some developer? It is sort of freaky when you think about it, seeing how he basically lives here for no purposes other than play like a child. And I don't mean X-File-cool-freaky. I'm curious, no insults intended (I haven't spent much time, but that's my impression). --Menchi 10:32, 25 Nov 2003 (UTC)
 * Have a read of the test wiki's main page Pete 11:10, 25 Nov 2003 (UTC)

 * Dev is just an account that I set up so that anyone could test sysop-only features like rollback and deletion. Someone was using it for trolling: writing silly messages on the test wiki main page and elsewhere, deleting people's user pages, etc. So I blocked the whole class B subnet :) -- Tim Starling 13:52, Nov 25, 2003 (UTC)

Redirect page
Should we list the redirect pages which redirect to non-existing page on the VfD? --Yacht 09:15, Nov 25, 2003 (UTC)

 * No, please list them on Redirects for deletion. Angela

Is this allowed? See: Karkikailash --Yacht 09:27, Nov 25, 2003 (UTC)

 * It's not not allowed. If the redirects are old they are usually kept (not wishing to break links and all that). If they are new (like in the last few days), then normally the user would be told and then the redirect deleted in a day or two, which is what I expect will happen with this one. Angela 10:03, 25 Nov 2003 (UTC)

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


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Camp Julien

Camp Julien was the main base for the Canadian contingent of the International Security Assistance Force (ISAF) in Kabul, Afghanistan.

The camp was named after Lance Corporal George Patrick Julien, a Canadian Army soldier who was awarded the Military Medal as a Private, for his actions at Hill 187 in Korea in May 1953. LCpl Julien was a member of 3rd Battalion, The Royal Canadian Regiment, which was the first unit to occupy Camp Julien.

At its height the camp housed 2,000 Canadian soldiers and over 400 civilian workers, approximately half of whom were Nepalese. The Nepalese workers were responsible for manual labour, including cooking and cleaning. The Canadian workers supervised, and completed tasks in office, warehouse, laundry, maintenance, utilities, cleaning service and food preparation settings. Other workers hailed from South Africa, the United States, the United Kingdom and India. A limited number of local Afghan citizens were employed in the laundry. This was the Canadian military's first large-scale camp which was largely run by a third-party independent contractor, in this case SNC Lavalin PAE.

The camp had a good reputation with coalition troops for its amenities which included water and sewage treatment plants and a water bottling facility.

The site closed in November 2005 and was handed over to the Government of Afghanistan.

In April 2007, Camp Julien reopened and was designated a new home for the COIN (Counterinsurgency) Academy. It was a multinational organization that ran a week-long course designed to teach military leaders the basics of counterinsurgency operations.

title: Camp Julien


text:
Lionel Ngakane

Lionel Ngakane (17 July 1928 – 26 November 2003) was a South African filmmaker and actor, who lived in exile in the United Kingdom from the 1950s until 1994, when he returned to South Africa after the end of apartheid. His 1965 film Jemima and Johnny, inspired by the 1958 "race riots" in Notting Hill, London, won awards at the Venice and Rimini film festivals. In the 1960s, Ngakane was a founding member of the Pan African Federation of Filmmakers (FEPACI) and Fespaco, the Panafrican Film and Television Festival of Ouagadougou (FESPACO).

Biography
Ngakane was born in Pretoria, South Africa. In 1936, his family and he moved to the Sophiatown neighbourhood of Johannesburg. His father (a teacher) set up a hostel with Alan Paton, author of the 1948 novel Cry, The Beloved Country. Ngakane was educated at Fort Hare University College and the University of Witwatersrand, and worked on Drum and Zonk magazines from 1948 to 1950. In 1950, he began his career in film as an assistant director and actor in the film version of Cry, the Beloved Country (1951), directed by Zoltan Korda. Shortly thereafter, Ngakane went into exile in the United Kingdom.

As an actor, he appeared in films, including The Mark of the Hawk in 1957 (with Eartha Kitt), on television — Quatermass and the Pit (1958) and the spy series Danger Man (Deadline, 1962) with Patrick McGoohan, and on stage — in Errol John's Moon on a Rainbow Shawl, and Wole Soyinka's play The Lion and the Jewel at the Royal Court Theatre in 1966.

Ngakane returned to South Africa after the end of apartheid in 1994.

He is best remembered for his short film Jemima and Johnny (1965), inspired by the 1958 "race riots" in Notting Hill, London. It won awards at the Venice and Rimini film festivals. He also directed documentaries on apartheid and African development. He was honorary president of the Pan African Federation of Filmmakers (FEPACI), which organization he had originated in 1967 as a lobbying group for the support of African filmmakers.

He died in Rustenburg, South Africa, in 2003, aged 75.

Awards and honours
In 1997, Ngakane was awarded an honorary doctorate by the University of Natal.

In 2003, he was awarded the South African Order of Ikhamanga in Silver for his "outstanding achievement in the field of movie-making and contribution to the development of the film industry in South Africa and on the continent".

In 2020, Ngakane was honoured at the RapidLion South African International Film Festival.

title: Lionel Ngakane


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Good Times

Good Times is an American television sitcom that aired for six seasons on CBS, from February 8, 1974, to August 1, 1979. Created by Eric Monte and Mike Evans and developed by executive producer Norman Lear, it was television's first African American two-parent family sitcom. Good Times was a spin-off of Maude, which itself was a spin-off of All in the Family.

Synopsis
Florida and James (renamed from Henry) Evans and their three children live at 721 North Gilbert Avenue, apartment 17C, in a public housing project in a poor, black neighborhood in inner-city Chicago. The project is unnamed on the show but is implicitly the infamous Cabrini–Green Homes, shown in the opening and closing credits. Florida and James have three children: James Jr., also known as "J.J.", a budding artist and illustrator who thinks of himself as a "Casanova" type and achieves both success and rejection on his path to monetize his talent into a career; Thelma, a very bright girl who takes education very seriously as she sees it as a way to help her family and is shown attending high school and community college over the course of the series; and Michael, whose passionate activism and support for the Black community and Black issues causes his father to call him "the militant midget."

When the series begins, J.J. is 17 (portrayed by 26-year-old Jimmie Walker, who was just eight years younger than co-star John Amos), Thelma 16 and Michael 11. Their exuberant neighbor and Florida's best friend is Willona Woods, a recent divorcée who works at a boutique. Their building superintendent is Nathan Bookman (seasons 2–6), who James, Willona and later J.J. refer to as "Buffalo Butt" or, even more derisively, "Booger."

The characters originated on the sitcom Maude as Florida and Henry Evans, with Florida employed as Maude Findlay's housekeeper in Tuckahoe, New York, and Henry employed as a New York City firefighter. When producers decided to feature the Florida character in her own show, they changed the characters' history to fit a new series that was well into development rather than start from scratch to create a consistent starring vehicle, even though to do so meant changing their Black middle-class family into a poverty-stricken lower class family. Henry's name became James, and he worked various odd jobs due to only being able to attain a sixth-grade education. There was no mention of Maude. However, in the episode called The Checkup, there was mention of Florida having previously worked as a maid. Additionally, the couple's location was now Chicago.

Episodes of Good Times deal with the characters' attempts to overcome poverty, living in high-rise public housing in Chicago. James Evans often works at least two jobs, mostly manual labor such as dishwasher, construction laborer, etc. Though he is often unemployed, he is a proud man who will not accept charity. He sometimes hustles money playing pool, although Florida disapproves of this.

Supporting

 * Ned the Wino (Raymond Allen) is the local drunk who frequents the neighborhood and the apartment building where the Evans family reside. In the season one episode "Black Jesus," J.J. uses Ned the Wino as the model for a portrait of Jesus. Another episode is centered on Michael's plan to "clean up" Ned and get him off the booze by letting him stay at the Evanses' house.
 * Carl Dixon (Moses Gunn) is a shop owner for whom Michael briefly works. Despite their religious differences, Carl and Florida begin dating and become engaged in the final episode of season four. Carl breaks off the engagement after he is diagnosed with lung cancer. After a talk from Bookman, Carl again asks Florida for her hand in marriage. The two marry off-screen and move to Arizona. Florida returns at the beginning of season six, this time without Carl for Thelma's wedding. Carl is referenced briefly in that season's second episode "Florida's Homecoming Part 2," but he is never mentioned again (Florida continues to use the surname Evans instead of Dixon). (Rolle decided to come back to the show on the condition the character of Carl Dixon was written out.) While it is not mentioned onscreen, it is implied that Carl died from lung cancer.
 * Marion "Sweet Daddy" Williams (Theodore Wilson) is a menacing neighborhood numbers runner and pimp, who has a reputation for wearing flashy clothing and jewelry. He is usually accompanied by bodyguards (one portrayed by Bubba Smith, the other by series painter Ernie Barnes) and comes across as cool and threatening, but has shown a soft heart on occasion, particularly when he decided not to take an antique locket (to settle a debt) that Florida had given to Thelma because it had reminded him of his late mother. (Wilson also plays a club owner named Stanley in the season four episode, "The Comedian and the Loan Sharks").
 * Alderman Fred C. Davis (Albert Reed Jr.) is a local politician with a slightly shady disposition whom the Evans generally despise. Spoofing President Richard M. Nixon, he would state in a speech, "I am not a crook." He frequently relies on the support of the Evans family (his "favorite project family") for re-election or support and resorts to threats of eviction to secure their support. In a running joke, Alderman Davis frequently antagonizes Willona by "forgetting" her name, and calling her another similar-sounding name that began with a "W" (such as Wilhemina, Winnifrieda, Winsomnium, Wyomia and even Waldorf-Astoria), thus earning him her everlasting ire as well as the nickname "Baldy."
 * Lenny (Dap 'Sugar' Willie) (also known as "Lootin" Lenny), is a neighborhood hustler and peddler who tries to sell presumably stolen items that are usually attached to the lining of his fur coat. He usually approaches people with a laid-back rap and a rhyme, such as "my name is Len-nay, if I ain't got it, there ain't an-nay" (in a style similar to Rudy Ray Moore). He is typically rebuffed by the people he approaches and responds by saying "that's cold" or uses a small brush to "brush off" the negativity.
 * "Grandpa" Henry Evans (Richard Ward) is James's long-lost father. He abandoned the family years before because he was ashamed that he could not do more to provide for them. This deeply hurt James, who disregarded his father's existence, telling everyone that he was dead. Thelma learns about her grandfather while doing some family research. She meets him and invites him to the Evanses' home to surprise James for his birthday, not knowing that James was well aware of his whereabouts but chose to stay out of his life. After Henry arrives at the Evans home and meets the rest of the family, he realizes that James would not welcome him in the home and decides to leave. Florida convinces him to stay and talk to James and explains that there may never be another chance to do so. Henry and James have a heart-to-heart talk, with Henry being remorseful and apologetic. James ultimately forgives his father. After James's death, the Evans family embraces Henry into the family, alongside his common law (and eventually legal) wife Lena (Paulene Myers) in later episodes.
 * Wanda Williams (Helen Martin) is another resident in the apartment building where the Evans reside. Earlier episodes show her at a women's support group, and the tenants rallying around her by giving her a rent party. Later episodes show her appearing and crying at several funerals, whether she knew the person or not, thus earning her the nickname "Weeping Wanda" from J.J. and Willona.
 * Lynnetta Gordon (Chip Fields) is Penny's abusive biological mother whose first appearance is in the four-part fifth season opening episode, "The Evans Get Involved." Penny's father abandoned her mom when Lynnetta became pregnant at 16. As a result, she takes her anger and frustrations out on Penny, including burning her with a hot iron. After the abuse is finally brought to light, she tells the Evans family that she herself was abused as a child. She gets into a fighting match with Willona and Thelma and they plead for her to seek therapy. Just before she disappears, she expresses regret for hurting her child, telling Willona that Penny deserves better than her. This clears the way for Willona to adopt Penny. She reappears more than a year later, in the sixth-season episode, "A Matter of Mothers," having gotten married and reveals that her new husband is from a very wealthy family. She uses her husband's wealth to send Penny anonymous gifts and, in an effort to regain custody of Penny, also attempts to frame Willona as an unfit adoptive mother who throws wild parties with less than wholesome attendees. However, her scheme is exposed by being recorded on tape admitting that the scheme was a set up to get Penny back. After Lynnetta tries to get the tape from Penny and threatens to hurt her again, which is stopped by Willona, Penny tells Lynnetta that no matter what anyone says, she will always consider Willona her real mother. Devastated, Lynnetta decides to drop the charges against Willona and leaves Penny with her, never to be seen again.
 * Cleatus (John Bailey) is a cousin of J.J. Evans, Thelma Evans Anderson and Michael Evans and nephew of Florida Evans and James Evans. He made one appearance in the episode "Cousin Cleatus."
 * Violet Bookman (Marilyn Coleman) is the wife of Bookman (episodes: "Bye, Bye Bookman" and "Willona, the Other Woman" in season 5).

Notable guest stars

 * Mary Alice as Loretta Simpson in the episode The Baby (season 3, episode 7).
 * Debbie Allen as J.J.'s drug-addicted fiancée, Diana Buchanan in "J.J.'s Fiancee (Parts 1 & 2)" (season 3)
 * Matthew "Stymie" Beard (former Our Gang child actor). Beard was in the process of making a comeback after decades offscreen, and appeared in five episodes, including four appearances as James' friend Monty
 * Taurean Blacque as Chopper in the episode “Breaker, Breaker (season 5, episode 8) and as John Dunbar Jr. in the episode “The Boarder” (season 5, episode 18)
 * Sorrell Booke as Mr. Galbraith, J.J.'s boss at the ad agency (season 5, episode 17)
 * Kathleen Bradley as the nurse in the episode “Blood Will Tell”. (season 6, episode 16)
 * Roscoe Lee Browne as a shady televangelist Reverend Sam "the Happiness Man", who befriended James in the military (season 1, episode 4)
 * Tony Burton as Aide in the Episode: "Evans Versus Davis" (Season 4, Episode 6)
 * T. K. Carter as J.J.'s friend "Head" (part of the "Awesome Foursome", later the "Gleesome Threesome", the "Gruesome Twosome" and the "Lonesome Onesome," as stated in the episode "The New Car")
 * Rosalind Cash as Thelma's teacher, Jessica Bishop, who becomes romantically involved with a much younger J.J. (season 4, episode 3)
 * Alvin Childress as Reverend Gordon in the episode “The Windfall. (season 2, episode 12)
 * William Christopher as The Army Doctor in the episode "The Enlistment" (season 2, episode 22)
 * Bill Cobbs as George Gillard in the episode "Evans Versus Davis" (Season 4, episode 6)
 * Judith Cohen as herself in the episode "The Judy Cohen Story" (season 4, episode 12)
 * Gary Coleman as Gary, a sharp-tongued classmate of Penny's (season 5, episode 24 and season 6, episode 5)
 * Conchata Ferrell as Miss Johnson, Willona's supervisor at her short-lived second job as security in a department store (season 5, episode 6)
 * Kim Fields (real-life daughter of Chip Fields) as Penny's friend, Kim, who has a tendency to add the suffix "-ness" to emphasize her anxiety such as "hopelessnessness" (2 season 6 episodes)
 * Carl Franklin as Larry, Thelma's fiancé', ultimately breaking up when Larry is offered a job on the West Coast and Thelma is not ready to accompany him (2 episodes)
 * Alice Ghostley as Ms. Dobbs, a social worker who is working on Penny being adopted by Willona (3 episodes)
 * Ron Glass as Michael's elementary school principal (2.4); also made an appearance as a blind encyclopedia salesman who tries to swindle the Evans family (2.8)
 * Louis Gossett Jr., in season two as Thelma's older boyfriend (Florida and James object to their relationship because of the age difference) (2.6); also appears as Uncle Wilbert (Florida's brother), who comes from Detroit to look in on the family while James is away (3.8)
 * Robert Guillaume as Fishbone the wino in the episode "Requiem for a Wino" (season 5, episode 11)
 * Phillip Baker Hall as Motel Owner in the episode "J.J.'s Fiancee (Part 2)" (season 3, episode 18)
 * Lynn Hamilton as Mrs. Edwards, mother of Mad Dog, who shot J.J. (season 2, episode 10)
 * Shirley Hemphill as "Roz", the dimwitted sister of Edna, who was being tutored by Thelma (season 4, episode 10)
 * Gordon Jump as Mr. Rogers, the head of security at Willona's short-lived second job as security in a department store (season 5, episode 6)
 * Paula Kelly as Dr. Kelly in the episode "Where Have All The Doctors Gone" (season 6, episode 17)
 * Richard Lawson as Raymond, J.J.’s friend and co-worker (season 5, episode 17)
 * Jay Leno as "Young Man" in the season three's "J.J. in Trouble", which was one of the first times that the subject of "VD" (STD) was addressed on a primetime series
 * Richard Libertini as Painter #1 in the episode "Love Has A Spot On His Lung: Part 2" (season 4, episode 24).
 * Calvin Lockhart as Florida's cousin Raymond, who earned his riches by betting on horses (season 6, episode 23)
 * Don Marshall as FBI Agent Lloyd in the episode "The Investigation" (season 3, episode 20).
 * Paul Mooney as "The Second Guy" in the episode "J.J. and T.C." (season 6).
 * Debbi Morgan as Samantha, a date of J.J.'s (3.23); and as Ellen (4.18)
 * Nancy Morgan as Cindy Crebbins in the episode "Michael’s Decision" (season 6, episode8)
 * Judy Pace as Gloria Jackson in the episode “The Weekend” (season 3, episode 6)
 * J. A. Preston as Walter Ingles in the episode "Wilona's Dilemma" (season 3, episode 10)
 * Charlotte Rae as a hiring manager for a sales job that Florida stole from James (season 2, episode 14)
 * Sheryl Lee Ralph as Vanessa in the episode "J.J. and The Plumber's Helper" (season 6, episode 9)
 * Thalmus Rasulala as Ernie Harris, in the episode "The Houseguest" (season 2, episode 20)
 * Albert Reed Jr. as Alderman Fred C. Davis also played cousin Oscar in Season 2 episode Sometimes There's No Bottom in the Bottle
 * Percy Rodriguez as Florida’s cousin Edgar.(season 3, episode 5)
 * Timmie Rogers as Donald the Wino in the episode “The Snow Storm”. (season 6, episode 11)
 * Bubba Smith as Claude, a bodyguard/thug working for Marion "Sweet Daddy" Williams (4 season 6 episodes)
 * Richard Stahl as Judge Daniels in the episode “The Gang:Part 2” (season 2, episode 10)
 * Philip Michael Thomas as Eddie, Thelma's college-age boyfriend (season 1, episode 6)
 * Adam Wade as successful businessman Frank Mason, Willona's boyfriend (Season 5, 2 episodes)
 * Vernee Watson-Johnson as Thelma's friend and college mate Valerie, in the episode "Thelma's African Romance (Part 1)" (season 4)
 * Carl Weathers as Calvin Brooks, husband of the 'nude' model for J.J.'s painting (season 2, episode 16)
 * Lee Weaver as the second man in season 4 episode "The Big Move: Part 2".
 * Hal Williams as one of the movers in a season one episode; James' friend, Willie Washington (season 2); and Mr. Mitchell, the father of Earl Mitchell, who is an art student of J.J.'s (season 6)
 * John Witherspoon as Officer Lawson in the episode "A Matter of Mothers" (season 6, episode 20)

Production
Good Times was created by Eric Monte and actor Mike Evans. The series also features a character named "Michael Evans" after Evans, who portrayed Lionel Jefferson on the Lear-produced series All in the Family and The Jeffersons.

Theme song and opening sequence
The gospel-styled theme song was composed by Dave Grusin with lyrics written by Alan and Marilyn Bergman. It was sung by Jim Gilstrap and Motown singer Blinky Williams with a gospel choir providing background vocals. Because of the singing style of the song, and the audio mix, the lyrics to the theme song are notorious for being hard to discern, notably the line "Hangin' in a chow line"/"Hangin' in and jivin'" (depending on the source used). Dave Chappelle used this part of the lyrics as a quiz in his "I Know Black People" skit on Chappelle's Show in which the former was claimed as the answer. Closed captioning on streaming services, and the insert for the Season One DVD box set, have the lyric as "Hangin' in a chow line." However, the Bergmans, along with Bern Nadette Stanis, confirmed that the lyric is actually "Hangin' in and jivin'." Slightly different lyrics were used for the closing credits, with the song beginning on a verse instead of the chorus.

Casting
Chip Fields was one of the finalists for the role of Thelma, but Bernadette Stanis was selected. Haywood Nelson screen tested and was hired for the role of the youngest Evans child, Michael, but was replaced by Ralph Carter who, at the time, had more experience in front of a live audience. Carter was a cast member in the Broadway musical Raisin and the producers of Raisin were initially reluctant to accept Tandem Productions' buyout offer. While Carter's contract was being negotiated, another young actor, Larry Fishburne (later Laurence) filled the role of Michael during initial rehearsals for Good Times. Carter, Nelson, and Fishburne (and their families) were all close friends, each close in age, each having Broadway experience, and living in the same neighborhood in Brooklyn, New York. Because of a contractual obligation, early episodes of Good Times contain a notice in the credits: "Ralph Carter appears courtesy of the Broadway musical Raisin."

Cast conflicts
Good Times was intended to be a timely show in the All in the Family vein focused on Rolle and Amos. Both expected the show to deal with serious topics in a comedic way while providing positive characters for viewers to identify with. However, it was Walker's character of J.J. that was an immediate hit with audiences and became the breakout character of the series. J.J.'s frequent use of the expression "Dy-no-mite!" (often in the phrase "Kid Dy-no-mite!"), credited to director John Rich (first delivered by Walker at the end of the Season 1, Episode 2, "Black Jesus"), became a popular catchphrase (later included in TV Land's The 100 Greatest TV Quotes and Catch Phrases special).

Rich insisted Walker say it in every episode. Walker and executive producer Norman Lear were skeptical of the idea, but the phrase and the J.J. Evans character caught on with the audience. As a result of the character's popularity, the writers focused more on J.J.'s comedic antics instead of serious issues. Throughout seasons two and three, Rolle and Amos grew increasingly disillusioned with the direction of the show and especially with J.J.'s tomfoolery and stereotypically buffoonish behavior. Rolle was vocal about her hate of his character. In a 1975 interview with Ebony magazine she stated: "He's 18 and he doesn't work. He can't read or write. He doesn't think. The show didn't start out to be that...Little by little—with the help of the artist, I suppose, because they couldn't do that to me—they have made J.J. more stupid and enlarged the role. Negative images have been slipped in on us through the character of the oldest child."Despite doing so less publicly than Rolle, Amos also was outspoken about his dissatisfaction with the J.J. character, stating: "The writers would prefer to put a chicken hat on J.J. and have him prance around saying 'DY-NO-MITE', and that way they could waste a few minutes and not have to write meaningful dialogue." While Amos was less public with his dissatisfaction than Rolle, he was fired after season three due to disagreements with Lear and the writing staff, which, according to Amos, were often confrontational and heated. Amos' departure was initially attributed to his desire to focus on a film career, but he admitted in a 1976 interview that Lear called him and told him that his contract option with the show was not being renewed. Amos stated, "That's the same thing as being fired." The producers decided not to recast the character of James Evans, instead opting to kill off the character in the two-part season four premiere, "The Big Move," with Florida finding out that James died in an automobile accident while in Mississippi setting up a new business opportunity at an auto repair shop, which would have allowed the family to move from the ghetto.

Final seasons
By the end of season four, Rolle had also become dissatisfied with the show's direction and decided to leave the series. In the two-part season finale, "Love Has a Spot On His Lung," Florida gets engaged to Carl Dixon (Moses Gunn), a man she began dating toward the end of season four. In the season five premiere episode, "The Evans Get Involved Part 1," it is revealed that Florida and Carl married off screen and moved to Arizona for the sake of Carl's health. With Amos and Rolle gone, DuBois took over as lead actor, as Willona checked in on the Evans children since they were now living alone.

In season five, Janet Jackson joined the cast, playing Penny Gordon, an abused girl, abandoned by her mother, and eventually adopted by Willona. During that season, Johnny Brown's character of Nathan Bookman, the Evans' superintendent, became more prominent. At the beginning of the fifth season, Brown became a series regular and was included in the opening credits. Ratings began to decline. It was clear to the producers as well as viewers that Rolle's absence had left the series without a much-needed unifying center of attention.

Before the taping of season six began, CBS and the show's producers decided that they had to do "something drastic" to increase viewership. According to then-vice president of CBS programming Steve Mills, "We had lost the essence of the show. Without parental guidance, the show slipped. Everything told us that: our mail, our phone calls, our research. We felt we had to go back to basics."

Producers approached Rolle with an offer to appear in a guest role on the series. Rolle was initially hesitant, but when producers agreed to a number of her demands (including an increased salary and higher quality scripts), she agreed to return to the series on a full-time basis. Rolle also wanted producers to make the character of J.J. more responsible, as she felt the character was a poor role model for African-American youths. She also requested that producers write out the character of Carl Dixon; Rolle reportedly disliked the storyline surrounding the Carl Dixon character, as she believed Florida would not have moved on so quickly after James's death or left her children. Rolle also thought the writers had disregarded Florida's devout Christian beliefs by having her fall for and marry Carl, who was an atheist.

In the season six premiere episode "Florida's Homecoming: Part 1," Florida returns from Arizona without Carl to attend Thelma's upcoming wedding to professional football player Keith Anderson (Ben Powers, who joined the cast for the final season). In a rare uncut version of "Florida's Homecoming: Part 2," after Florida arrives home from Arizona, Willona briefly pulls her aside and mentions Carl, to which Florida sadly smiles and shakes her head, implying that Carl had died from cancer. Florida later mentions Carl one last time when she tells Michael about a book they'd both bought him.

Despite changes in the series at Rolle's request and her return, plus the addition of Powers to the cast, ratings continued to fall and CBS canceled the series during the 1978–79 season. In the series finale episode "The End of the Rainbow," each character finally gets a "happy ending." J.J. gets his big break as a nationally syndicated artist for a comic book company with his newly created character, DynoWoman, which is based on Thelma (much to her surprise and delight) and is moving into an apartment with some lady friends.

Michael attends college and moves into an on-campus dorm. Keith's bad knee heals due to his exercise and own physical therapy, leading to the Chicago Bears offering him a contract to play football. Keith announces that he and Thelma are moving into a luxury apartment in the city's upscale Gold Coast district. Thelma also announces that she is pregnant with the couple's first child.

Keith offers Florida the chance to move in with them so she can help Thelma with the new baby; Florida accepts the offer. Willona becomes the head buyer of the boutique, she walks in and announces that she and Penny are also moving out of the projects. Willona then reveals that her new apartment is in the same apartment building to which Keith, Thelma and Florida are also moving; she and Penny become the Evanses' downstairs neighbors.

Broadcast and syndication
Cable network TV One aired reruns of the show since its launch on January 19, 2004. Good Times had also aired at various times on TV Land and on the Canadian specialty cable channel DejaView. Minisodes of the show are available for free on Crackle. Additionally, digital multicast network Antenna TV also aired episodes of the show until January 1, 2018, when GetTV, operated by Sony (which distributes the show), began airing the program. Good Times airs on GetTV with a TV-PG rating.

Most episodes run on TV One with a TV-G rating, with the lone exception being the season three episode "J.J. in Trouble," in which J.J. fears he may have contracted an STD. That episode airs with a TV-14 rating, as well as the "parental guidance is suggested" slide that preceded the episode when it was originally broadcast on CBS. In the past, it aired on TV Land with a TV-PG rating.

As of March 27, 2023, episodes have been airing nightly on the Catchy Comedy (formerly Decades) digital retro TV network.

Home media
Sony Pictures Home Entertainment released the entire series on DVD in Region 1 between February 2003 and August 2006, with a complete box set following the separate seasons on October 28, 2008. Season 1 was released on DVD in Region 4 on December 27, 2006. On August 27, 2013, it was announced that Mill Creek Entertainment had acquired the rights to various television series from the Sony Pictures library, including Good Times. They have subsequently re-released the first four seasons on DVD. On September 1, 2015, Mill Creek Entertainment re-released Good Times: The Complete Series on DVD in Region 1.

All episodes are available to stream on Peacock.

Ratings
The program premiered in February 1974; high ratings led CBS to renew the program for the 1974–75 season, as it was the seventeenth-highest-rated program that year. During its first full season on the air, the show was the seventh-highest-rated program in the Nielsen ratings, with more than 25% of all American households tuning into an episode each week. Three of the top ten highest-rated programs on American TV that season centered on the lives of African-Americans: Sanford and Son, The Jeffersons and Good Times. The Nielsen ratings for the series declined over time, partly because of its many time slot changes and the departure of John Amos. The ratings went down considerably when the show entered its final two seasons:

Revival
In September 2020, it was announced that the series would receive an animated sitcom revival with Carl Jones originally attached as showrunner and produced and Norman Lear originally executive producing alongside Seth MacFarlane and Stephen Curry for Netflix. In December 2023, it was announced Ranada Shepard replaced Carl Jones as showrunner for the series. It centers on the current generation of the Evans family, and stars Jay Pharoah, Marsai Martin, Yvette Nicole Brown, Slink Johnson, and J. B. Smoove. The series (titled on-screen as Good Times: Black Again) was released on April 12, 2024.

It received overwhelmingly negative reviews from critics and audiences with criticism aimed at the animation style, the crass presentation, racist and offensive humor, and general lack of connection to the original series aside from occasional mentions of the James Evans character.

title: Good Times


text:
Poppies

Poppies can refer to:

 * Poppy, a flowering plant
 * The Poppies (disambiguation) - multiple uses
 * Poppies (film) - Children's BBC remembrance animation
 * "Poppies", a song by Patti Smith Group from their 1976 album Radio Ethiopia
 * "Poppies", the first track on the debut album by Marcy Playground.
 * Remembrance poppy, commemorates soldiers who have died in war; mainly used in current and former Commonwealth states.

title: Poppies


text:
Christian communism

Christian communism is a theological view that the teachings of Jesus compel Christians to support religious communism. Although there is no universal agreement on the exact dates when communistic ideas and practices in Christianity began, many Christian communists argue that evidence from the Bible suggests that the first Christians, including the Apostles in the New Testament, established their own small communist society in the years following Jesus' death and resurrection. Many advocates of Christian communism and other communists, including Karl Kautsky, argue that it was taught by Jesus and practised by the apostles themselves. This is generally confirmed by historians. There are those who hold the view that the early Christian Church, such as the one described in the Acts of the Apostles, was an early form of communism or Christian socialism. The view is that communism was just Christianity in practice and Jesus was the first communist.

History
Christian communism was based on the concept of koinonia, which means common or shared life, which was not an economic doctrine but an expression of agape love. It was the voluntary sharing of goods amongst the community. Acts 4:35 records that in the early Christian Church in Jerusalem "[n]o one claimed that any of their possessions was their own, but shared everything in common." The pattern helped the early Christians to survive after the siege of Jerusalem and was taken seriously for several centuries. While it later disappeared from church history, it remained within monasticism and was an important supporting factor in the rise of feudalism. This ideal returned in the 19th century with monasticism revival and the rise of religious movements wanting to revive the early Christian egalitarianism. Because they were accused of atheism due its association with Marxism, they preferred communalism to describe their Christian communism.

Church Fathers
The early Church Fathers, like their non-Abrahamic religious predecessors, maintained that human society had declined to its current state from a now lost egalitarian social order. Several historians view the early Christian Church, as described in the Acts of the Apostles (specifically the omnia sunt communia reference in Acts 2:44-45 and Acts 4:32-35), as an early form of communism. Among Christian communists, the view is that communism was just Christianity in practice and Jesus was a communist. Later historians across several centuries supported the reading of early church communities as communistic in structure.

European High Middle Ages
From the High Middle Ages in Europe, various groups supported Christian communist and rural communalist ideas, and these ideas were also occasionally adopted by reformist Christian sects. An early 12th century proto-Protestant group originating in Lyon known as the Waldensians held their property in common in accordance with the Book of Acts but were persecuted by the Catholic Church and retreated to Piedmont. Around 1300, the Apostolic Brethren in northern Italy were taken over by Fra Dolcino, who formed a sect known as the Dulcinians, which advocated ending feudalism, dissolving hierarchies in the church, and holding all property in common. The Peasants' Revolt in England has been an inspiration for "the medieval ideal of primitive communism", with the priest John Ball of the revolt being an inspirational figure to later revolutionaries, and having allegedly declared that "things cannot go well in England, nor ever will, until all goods are held in common."

Renaissance
In the 16th century, English writer Thomas More, who is venerated in the Catholic Church as a saint, portrayed a society based on common ownership of property in his treatise Utopia, whose leaders administered it through the application of reason.

Reformation and early modernity
Several groupings in the English Civil War supported this idea, especially Gerrard Winstanley's Diggers, who espoused clear communistic and agrarianist ideals. Oliver Cromwell and the Grandees' attitude to these groups was at best ambivalent and often hostile. Thomas Müntzer led a large Anabaptist communist movement during the 16th-century German Peasants' War, which Friedrich Engels analysed in The Peasant War in Germany. The Hutterites believed in strict adherence to biblical principles and church discipline, and practised a form of communism. In the words of historians Max Stanton and Rod Janzen, the Hutterites "established in their communities a rigorous system of Ordnungen, which were codes of rules and regulations that governed all aspects of life and ensured a unified perspective. As an economic system, Christian communism was attractive to many of the peasants who supported social revolution in sixteenth century central Europe", such as the German Peasants' War, and Engels came to view Anabaptists as proto-communists.

Beginning of the Age of Enlightenment
Criticism of the idea of private property continued into the Enlightenment era of the 18th century through such thinkers as the deeply religious Jean-Jacques Rousseau. Raised a Calvinist, Rousseau was influenced by the Jansenist movement within the Catholic Church. The Jansenist movement originated from the most orthodox Roman Catholic bishops who tried to reform the Catholic Church in the 17th century to stop secularization and Protestantism. One of the main Jansenist aims was democratizing to stop the aristocratic corruption at the top of the Church hierarchy.

Late modern period
In Christian Europe, communists were believed to have adopted atheism. In Protestant England, communism was too close to the Catholic communion rite, hence socialist was the preferred term. Friedrich Engels argued that in 1848, when The Communist Manifesto was published, socialism was respectable in Europe while communism was not. The teachings of Jesus are frequently described as socialist, especially by Christian socialists, such as Terry Eagleton. The Owenites in England and the Fourierists in France were considered respectable socialists, while working-class movements that "proclaimed the necessity of total social change" denoted themselves communists. This branch of socialism produced the communist work of Étienne Cabet in France and Wilhelm Weitling in Germany. Weitling was the leader of the Christian communist League of the Just whose stated goal was "the establishment of the Kingdom of God on Earth, based on the ideals of love of one's neighbor, equality and justice". This was also referred to by the League as the "new Jerusalem". In the earliest years of the Mormon movement, Joseph Smith promoted the law of consecration and the concept of the United Order. Today, some Mormon fundamentalist groups still apply this principle. Christian socialism was one of the founding threads of the Labour Party in the United Kingdom and is said to begin with the uprising of John Ball and Wat Tyler in the 14th century. Pehr Götrek translated The Communist Manifesto into Swedish the same year it was published in German. He made changes in it from his Christian influence, such as changing the now famous quote, Workers of the world, unite! to Folkets röst, guds röst! (Vox populi, vox Dei, or "People's voice is God's voice"). He also wrote several works criticising the developing capitalist society from a Christian perspective. Igal Halfin of Tel Aviv University argues the Marxist ethos that aims for unity reflects the Christian universalist teaching that humankind is one and that there is only one god who does not discriminate among people.

In 1914 the American socialist leader Eugene Debs declared that "Pure communism was the economic and social gospel preached by Jesus Christ, and every act and utterance which may properly be ascribed to him conclusively affirms it". He argued that subsequently Christ's words have been co-opted and diluted by individuals to serve their own ends. Early 20th century science fiction author and socialist Olaf Stapledon stated that "Marxism and Christianity spring from the same emotional experience". Fidel Castro believed, "Christ chose the fishermen because he was a communist", In his book "Fidel and Religion", Castro states that there is a "great coincidence between Christianity's objectives and the ones we Communists seek, between the Christian teachings of humility, austerity, selflessness, and loving thy neighbour and what we might call the content of a revolutionary's life and behaviour". Castro saw a similarity to his goals with the goals of Christ: "Christ multiplied the fish and the loaves to feed the people. That is precisely what we want to do with the Revolution and socialism", adding that, "I believe Karl Marx could have subscribed to the Sermon on the Mount". Nicaraguan Sandinista activist, priest and former Minister for Culture Ernesto Cardenal was a proponent of the idea of Christian communism, saying "Christ led me to Marx...for me, the four Gospels are all equally Communist. I’m a Marxist who believes in God, follows Christ and is a revolutionary for his Kingdom". He later said "The Bible is full of revolutions. The prophets are people with a message of revolution. Jesus of Nazareth takes the revolutionary message of the prophets. And we also will continue trying to change the world and make revolution. Those revolutions failed, but others will come".

China
The participants of the Taiping Heavenly Kingdom rebellion, a syncretic Christian-Shenic theocratic kingdom, are viewed by the Chinese Communist Party as proto-communists. Soong Ching-ling, a Methodist, was recognized in China with the title of Honorary President of the People's Republic of China.

Basis
Christian communists typically regard biblical texts in Acts 2 and Acts 4 as evidence that the first Christians lived in a communist society. Scholars generally agree that the Acts of the Apostles and the Gospel of Luke were written by the same person. In Luke 12:33, Jesus commands his disciples to sell what they have and give alms, and in Luke 14:33 says that no one can be his disciple who has not forsaken all his possessions. Some historians confirm the view that a form of communism was taught by Jesus and practised by the apostles. ""All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. ... Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. ... There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles' feet, and it was distributed to each as any had need.""

- Acts 2:44–45, Acts 4:32–35

Among those historians who support the Christian communist view, Montero offers anthropological evidence that the practices recounted in Acts 4:32–35 were historical and were practised widely and taken seriously during at least the first two centuries of Christianity. Other biblical evidence of anti-capitalistic belief systems include Matthew 6:24, which said: "No one can serve two masters. Either you will hate the one and love the other or you will be devoted to the one and despise the other. You cannot serve both God and money." The slogan "Each according to his abilities" has biblical origins. Acts 11:29 states: "Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea." Additionally, the phrase "To each according to his needs" has a biblical basis in Acts 4:35, which says "to the emissaries to distribute to each according to his need". Various authors, including Thomas Wharton Collens, José Porfirio Miranda, and José Míguez Bonino, describe biblical sources supporting a common-property society. Bonino wrote: "Is it altogether absurd to re-read the resurrection today as a death of the monopolies, the liberation from hunger, or a solidary form of ownership?" Bonino and Miranda argue against the belief that "Scripture has various meanings", which in their view allow Western conservative theologians "to prevent the Bible from revealing its own subversive message", and that "use the Biblical text ... to defend the status-quo of a pre-revolutionary situation", as summarized by Andrew Kirk. Miranda said: "I am not introducing the Bible to Marx. ... I only wish to understand what the Bible says. ... We want to take the Bible seriously." Christian communism does not depend merely on the principles of the early apostles, and Christian communists argue that anti-capitalist ideals are deeply rooted in the Christian faith. While modern capitalism had not yet formed in the time of Jesus, his message was overwhelmingly against the love of money and greed, and in support of the poor. Christian communists see the principles of Christ as staunchly anti-capitalist in nature. Since "the love of money is a root of all kinds of evil" (1 Timothy 6:10), it seems natural for Christians to oppose a social system founded—as Christian communists argue—entirely on the love of money. Capitalism is heavily based in the collection of usury, which was condemned for centuries by the Church based in numerous scriptures. Christian opposition to the emergence of such an interest-based system largely delayed capitalist development and capitalism did not gather popular support until John Calvin endorsed capitalist practice from a religious perspective.

Groups
Several Christian groups formerly practised common ownership and others continue to do so. They may or may not have explicitly used the English term communist for self-identification. Extant groups include: Historically, many groups have practised Christian communism, and may or may not be extant, depending on the case, including:
 * Bruderhof
 * Church of Bible Understanding
 * Cutlerites
 * Evangelical Association of the Israelite Mission of the New Universal Covenant
 * Gloriavale Christian Community
 * Hutterites
 * Jesus Christians
 * Jesus People USA
 * Koinonia Partners
 * Padanaram Settlement
 * Reba Place Fellowship
 * Shakers
 * Sojourners Community
 * Twelve Tribes communities
 * Aaronic Order
 * Adonai-Shomo
 * Amana Colonies (Community of True Inspiration)
 * Followers of Thomas Müntzer
 * Aurora Colony
 * Batenburgers
 * Diggers
 * Dulcinians
 * Jesus Army
 * Labadists
 * Levellers
 * Harmony Society
 * Oneida Community
 * Peoples Temple
 * Society of Separatists of Zoar
 * United Order Family of Christ
 * Waldensians
 * Zwijndrechtse Nieuwlichters

Reception
Both Christian communism and liberation theology stress orthopraxy in Christianity over orthodoxy. A narrative of the nature of contemporary social struggles is developed via materialist analysis utilizing historiographic concepts developed by Marx. A concrete example are the Paraguayan landless movement Sin Tierra, who engage in direct land seizures and the establishment of socialized agricultural cooperative production in asentamientos. The contemporary Paraguayan Sin Tierra operate in a very similar manner as that of the reformation era Diggers. For Camilo Torres Restrepo, the founder of a Colombian guerrilla group, the National Liberation Army,  developing this orthopraxis meant celebrating the Catholic Eucharist only among those engaged in armed struggle against the army of the Colombian state while fighting alongside them. In Australia, the academic Roland Boer has attempted to synthesize Calvinism and Marxism. In a September 1962 sermon, Martin Luther King Jr., a democratic socialist and social gospel advocate, said that "no Christian can be a communist". He stated that "basic philosophy of Christianity is unalterably opposed to the basic philosophy of communism", citing what he saw as rampant secularism and materialism in communism as evidence that communism "leaves out God". He further said that "for the communist there is no divine government or no absolute moral order, there are no fixed, immutable principles." Nevertheless, King acknowledged that "although communism can never be accepted by a Christian, it emphasizes many essential truths that must forever challenge us as Christians." He added: "'Communism in society is a classless society. Along with this goes a strong attempt to eliminate racial prejudice. Communism seeks to transcend the superficialities of race and color, and you are able to join the Communist Party whatever the color of your skin or the quality of your blood, the quality of blood in your veins. ... No one can deny that we need to be concerned about social justice. ... Karl Marx arouses our conscience at this point. ... So with this passionate concern for social justice, Christians are bound to be in accord. Such concern is implicit in the Christian doctrine of the Fatherhood of God and the brotherhood of man. Christians are always to begin with a bias in favor of a movement which protests against unfair treatment of the poor, but surely Christianity itself is such a protest. The Communist Manifesto might express a concern for the poor and the oppressed, but it expresses no greater concern than the manifesto of Jesus, which opens with the words: 'The spirit of the Lord is upon me, because He hath anointed me to preach the gospel to the poor; He has sent me to heal the brokenhearted, to preach deliverance to the captive, recovering the sight of the blind; to set at liberty them that are bruised, to proclaim the acceptable year of the Lord.' ... We won't have to worry ... [about] communism. ... It can never be defeated with ammunition. It can never be defeated with missiles. ... The only way that we can defeat communism is to get a better idea, and we have it in our democracy. ... We have it in our Christianity.'" The theology of Pope Francis has been described as critical of capitalism, and Pope Francis has been viewed as having some sympathy to socialist causes, with his frequent criticism of capitalism and of neoliberalism. In 2016, Francis said that the capitalist world economy is "[f]undamental terrorism, against all of Humanity". When questioned on whether or not he is a communist, Francis responded: "As for whether or not I'm a communist: I am sure that I have not said anything more than what the Church's social doctrine teaches ... maybe the impression of being a little more 'of the left' has been given, but that would be a misinterpretation." In 2013, he said: "The ideology of Marxism is wrong. But I have met many Marxists in my life who are good people, so I don't feel offended." When asked about being labeled a Leninist by a blog post in The Economist in 2014, Francis said: "The communists have stolen our flag. The flag of the poor is Christian. Poverty is at the center of the Gospel." He added that communism came "twenty centuries later". In 2024, Pope Francis argued that Christians and Marxists, socialists, and communists shared a common mission and expressed support for the Marxist-Christian dialogue group Dialop.

Relation with Marxism
Christian communists may or may not agree with various parts of Marxism, such as on the way a socialist or communist society should be organized. Christian communists also share some of the political goals of Marxists, for example replacing capitalism with socialism, which should in turn be followed by communism at a later point in the future. The young Louis Althusser and Denys Turner are among Christian or Christianity-influenced philosophers who asserted the coherence of Christianity and Marxism. Althusser said: "I became communist because I was Catholic. I did not change religion, but I remained profoundly Catholic. I don't go to church but this doesn't matter; you don't ask people to go to church. I remained a Catholic, that is, an internationalist universalist. I thought that inside the Communist Party there were more adequate means to realize universal fraternity." Roland Boer, the son of a Presbyterian minister, said: "There is a tradition within Marxism of engagement with religion that is usually characterised as atheistic and disinterested, but I argue there is a continuous stream of major Marxist figures who have written on questions of religion and engaged specifically with the Bible or with theological debate. Some people contend that Marxism borrowed its main ideas from Christianity and Judaism and reconstructed them as secular ideology, but I think that is extremely simplistic – the relationship is much more complex." About Karl Marx's famous quote about religion being the "opium of the people", he argues it has been largely misinterpreted, and that at that time opium was both valued and denounced for its medicinal qualities and its addictive potential. He said: "That ambivalence over religion is really what is embodied in Marx's metaphor, rather than the notion that it is just a drug that dulls the senses and makes you forget your suffering." About Christian communism, he said: "The Christian communist tradition is what really interests me and keeps me involved with religion. I am fascinated by the radical, revolutionary dimension of Christianity." Latin American liberation theology influenced parts of the evangelical movement and Catholic bishops in the United States. Its purported use of "Marxist concepts" led in the mid-1980s to an admonition by the Vatican's Congregation for the Doctrine of the Faith (CDF). While stating that "in itself, the expression 'theology of liberation' is a thoroughly valid term", the prefect Cardinal Ratzinger rejected certain forms of Latin American liberation theology for focusing on institutionalized or systemic sin and for identifying Catholic Church hierarchy in South America as members of the same privileged class that had long been oppressing Indigenous populations from the arrival of Pizarro onward.

While the theology of Pope Francis has been described as critical of capitalism and sympathetic to socialism, Francis has expressed varying interpretations of Marxism in particular. In 2013, Pope Francis said: "The ideology of Marxism is wrong. But I have met many Marxists in my life who are good people, so I don't feel offended." When asked about being labeled a Leninist by a blog post in The Economist in 2014, Francis said: "The communists have stolen our flag. The flag of the poor is Christian. Poverty is at the center of the Gospel." He added that communism came "twenty centuries later". In 2024, Pope Francis argued that Christians and Marxists, socialists, and communists shared a common mission and expressed support for the Marxist-Christian dialogue group Dialop.

title: Christian communism


text:
Talk:Bjarne Stroustrup

Crazy interview
Can anyone give more details on this interview, where he claims he invented C++ as a hoax. Everything checks out, most people would just write it off as sarcasm; that probably includes you... contributing to the safe locking away of this in the annals of computer programming folklore... http://harmful.cat-v.org/software/c++/I_did_it_for_you_all

From casual inspection, it's an 'obvious' hoax. But it hinges on verifiable facts: is this a plausible outburst in light of his personality? What's his comment on it? Is that in character? What do studies on time to develop show? Historic programming wages? .... There are very real underpinnings to this 'hoax' - where are these discussed in any depth?

The likelihood that this "hoax" interview may have in actual fact have taken place is surprisingly high if you consider that there are few people in thus industry with Mr. Stroustrup's sense of wit and sarcasm - you simply have to watch little pieces of some of his lectures: http://www.youtube.com/watch?v=lMmVuRNmHzQ - It may well be that he was playing devils advocate with himself; You have to understand that he has, possibly, been the person most under fire for C++ and has possibly had to hear and contemplate the most criticism.

 * Details regarding the fake interview has existed in the article from time to time, but has often been removed (perhaps because of WP:LIBEL?). I re-added it recently by it was reverted by User:Peju.epju in https://en.wikipedia.org/w/index.php?title=Bjarne_Stroustrup&oldid=prev&diff=1158471013, given this motivation: It is still old malicious satire, and still not relevant to Stroustups bio. I understand that some people could consider this malicious, but to be honest - isn't this always the case with satire? Doesn't satire exist with the sole purpose to make people laugh (or dislike it), isn't that its very raison d'être?

 * I think it makes sense to mention this satirical interview, given its prevalence. But we could very well try to phrase it in a more respectful way. Removing it from Strousrup's bio doesn't make it "cease to exist" in any way anyway, it just makes it less accessible to people wishing to learn more about it. /PerLundberg (talk) 17:50, 7 June 2023 (UTC)

 * That note is an anonymous attack on C++ with many statements that were never correct plus some hostile - and untrue - statements about Bjarne Stroustrup personally. You may call it satire, but it has no place in a biography of a distinguished scientist and engineer. Peju.epju (talk) 10:07, 8 June 2023 (UTC)

Photo
We need a photo of Bjarne Stroustrup. Noldoaran 21:36, Nov 29, 2003 (UTC)
 * I wonder if the one at http://parasol.tamu.edu/people/bs/ is public domain since it is on a publicly funded university's web server? Bevo 21:55, 29 Nov 2003 (UTC)

hi hello — Preceding unsigned comment added by 124.124.196.122 (talk) 09:50, 3 February 2012 (UTC)

International Academy of Peace award
What's this award? I can find absolutely no references to it on the Web. Even the Academy itself is barely mentioned. Dr. Stroustrup does not list it on his own home page either. Harald Hansen 10:34, 23 May 2005 (UTC)

 * I couldn't find anything substantial either (the only sites to mention this academy at all seem to be Wikipedia, Wikipedia "mirrors" and a right-wing blog). "Academy of Peace" brought up some National/US AoP hits, but adding "Stroustrup" removed all non-Wikipedia hits. It seems safe to say that either:
 * The wrong "Academy of Peace" was named.
 * This academy is no organization of any relevance.
 * Stroustrup never received such an award.
 * In any of these cases, it's probably best to remove the reference to this alleged award for now (and I did so), until the claim has been corrected rsp. substantiated. Aragorn2 20:31, 5 Jun 2005 (UTC)

Link Ordering
Would it not be more logical to have the real interview before the hoax interview? 70.16.57.154 23:09, 3 January 2007 (UTC)

 * I agree and I am the one who added the hoax link. Any other opinions? --David Marcucci 03:38, 17 January 2007 (UTC)
 * I made the change but after looking at it I think you need to understand there is a hoax article out there and that is why the real article is linked. Please someone chime in. --David Marcucci 15:14, 17 January 2007 (UTC)

Doesn't cite?
The seems pretty ridiculous to me, and nobody have written any explanation in this talk page, for what is unreferenced and why it should need references, so I will simply remove it as a case of template littering. If anyone objects to this, then reinsert it and explain carefully why here! Said: Rursus ☺ ★ 10:29, 27 June 2007 (UTC)

Pronounciation of his name in English
I don't think it's reasonable of him to expect English speakers to pronounce his name in Danish. I have also lived in another country, and although my last name is fairly simple, I quickly adopted THEIR way of pronouncing both my first and last names as the correct pronunciation when speaking their language. This should be standard practice for multilingual people. Could Mr. Stroustrup please choose and use a single Anglicize pronunciation to be used when (and only when) speaking English. —Preceding unsigned comment added by Bostoner (talk • contribs) 05:18, 12 October 2008 (UTC)

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Family
In one book he mentions that he is married and has two kids. That should be mentioned in the main article at a small subsection. 2A02:8388:1603:CB00:3AD5:47FF:FE18:CC7F (talk) 23:07, 12 September 2017 (UTC)

title: Talk:Bjarne Stroustrup


text:
Talk:Hermeneutics

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 21 January 2020 and 3 May 2020. Further details are available on the course page. Student editor(s): Acforlando.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 23:23, 16 January 2022 (UTC)

Long but lacking detail
Sorry to be negative, but after reading the article I feel I am absolutely none the wiser. Hermeneutics seems to me to be a technical synonym for "interpretation". Is this all there is to it? In many ways the article reads a little like an expanded disctionary definition, saying not a lot more than: "interpretation is used in the following areas: ......"

Interpretation (hermeneutics) is required of all natural communication it seems to me so I'm struggling to see what the word adds to things, and even why there's an article on it here at all.

Perhaps some examples within some of the sections might help to cast some light. Other sections could be combined for instance where hermaneutics/interpretation is a practice/occupation/study in architecture, design, art etc.

LookingGlass (talk) 19:26, 11 November 2012 (UTC)

Looking Glass is apparently unaware that his/her/its view, that ''Interpretation (hermeneutics) is required of all natural communication it seems to me so I'm struggling to see what the word adds to things, and even why there's an article on it here at all. '' was once widely, and is still in some places, thought radical, extreme, subversive, and all that stuff.

I don't intend to contest his claim that he's struggling, mind you, but the idea that the plain and simple written messages of God needed, or could be subjected to, interpretation was once thought odd. People who didn't think it odd were at times thought to be picking fights with God, doubting God's existence, or in other ways acting in ways for which they should be, and often were, hanged. From this point of the view the article is somewhat inadequate, but the inadequacy is not quite of the sort Looking Glass seems to see. Heaven forfend that looking glasses should be expected to make the same criticisms of an interpretation of hermaneutics, or any particular hermaneutic of an interpretation, of course. David Lloyd-Jones (talk) 06:11, 13 August 2015 (UTC)

Untitled
I wish the article discussed actual methods as a central sub-topic. I wish this article could have taken the time to explain this at a simpler level. I consult Wiki to have things explained, not obfuscated — Preceding unsigned comment added by74.95.126.250 (talk) 01:30, 27 January 2014 (UTC)

Separating the history of hermeneutics from hermeneutics
The article is now very long and hard to read through. Would it be better if the history of hermeneutics would be separated from the main article? The main article could focus on the general description of hermeneutics, its applications and methods, while the historical perspective could be moved to a different article. Another possibility would be to move more of the Biblical hermeneutics to that article - most of the history in this article is still more or less Biblical.Wikikrax (talk) 06:59, 27 January 2014 (UTC)

 * Support. That may help. What may be surprising, though, is that once History of hermeneutics is created with material from this article, there may not be a whole lot left with this article. That may be a good thing, allowing the core material here to be developed more fully. DA Sonnenfeld (talk) 10:49, 27 January 2014 (UTC)

 * The idea sounds exciting. How would you go about the project? Start with outlines? What are the "core elements"? -- Streen (talk) 16:19, 30 August 2014 (UTC)

There were no disagreements, so I moved some of the material to history of hermeneutics. Both pages still need a lot of work, but at least the page is slightly more readable. Wikikrax (talk) 12:52, 30 May 2016 (UTC)

Slab copying to support definition ?
This page really needs serious investigating by a Wiki Editor.

The virtual entire opening screed is copied verbatim from a site that is then used to 'justifiy' the definition ?

At least that is how it seems to read to me.

Here is the site from which most of the material has been copied.

http://www.onesaint.org/annie/word-of-the-day

It is even listed as a main reference (2) — Preceding unsigned comment added by 122.151.63.76 (talk) 11:13, 27 July 2014 (UTC)
 * The "onesaint.org" material is a copy of the lead section of the Wikipedia article. That site even has a link to the Wikipedia article. The "onesaint.org" external link does not appear in our article. Wahrmund (talk) 15:39, 27 July 2014 (UTC)

If that is the case : it terribly unsatisfactory.

Can anything be done about this situation ? — Preceding unsigned comment added by 122.151.62.33 (talk) 11:47, 28 July 2014 (UTC)

I'm a new editor, but the subject is one of my favorites and I'm game to work on a new intro. Anyone else? -- Streen (talk) 16:13, 30 August 2014 (UTC)

 * The Introduction is not clear to what Hermeneutics is ..., "Hermeneutics /hɛrməˈnjuːtɪks/ is the theory of text interpretation, especially the interpretation of biblical texts, wisdom literature, and philosophical texts."
 * It reflects mainly the typical Bible-School non-academic schools' perceptions in the 'new world'. In other environments where most of the academic work on this subject comes from, Hermeneutics is a central part of all academic disciplines in their self-understanding and attempts to determine their fields of study. In this sense, hermeneutics is a precursor to any discipline's self-definition and is by nature a necessary philosophical basis for a discipline understanding its basis; in effect it cannot be defined initially as more that a 'Theory of understanding', all else is already subject to hermeneutics; hermeneutics defined more as 'coming to an understanding'.
 * If this article is to remain a preoccupation with the first sentence's definition of what this article understands as what hermeneutics is, it should be retitled to something like Christian biblical Hermeneutics. Unhelpful comments like "less Sein und Zeit and more Encyclopedia Britanica" (both of which I use and uphold highly), the use of " .. .onesaint.org ... word-of-the-day" and "Murray Rothbard" as sources/references with infantile comments like "Article is crappy and could use work, but not from you." illustrate the level of scholastic work. Such an environment is not conducive to seriousity in work and enjoyment of sharing work, for which serious academics have no time or appetite. Otherwise your call is welcome to a new intro and thorough reworking of the rest. SidGaia (talk) 13:08, 6 May 2015 (UTC)

KevinInMfrg (talk) 16:37, 6 January 2015 (UTC) While the material may or may not be copied, the web site referenced cites five different texts as its source. So while the fact that the pages read the same word-for-word raises suspicion, investigation does not in my opinion show a problem with bias. Nevertheless to your point, those original sources should be cited, not the ...word-of-the day page. I don't have an opinion as yet as to the clarity of the article. Thanks.

Let's start to balance this article
The previous entry in the talk page helps to account for the non-neutral point that has developed on this page, since it seems to indicate that people who love the topic are the main ones to write the article. There is a lot of material, but it dearly lacks that encyclopedia-like clarity and lack of bias. In other words the page needs less Sein und Zeit and more Encyclopedia Britanica.

I suggest that a synopsis of the problems with Hermeneutics be included in the intro, something like: A number of rational intellectuals from fields within and beyond the realm of philosophy, such as Murray Rothbard, argue that Hermeneutics does more to obfuscate rather than enlighten.

Then a synopsis of critical viewpoints in the overview of each major subsection would be rather helpful. In some cases, the overview itself would need to be written, but this provides the chance to go beyond the band-aid of tacking on critical viewpoints, and allows the clean incorporation a variety of viewpoints in a comprehensible overview created de novo. If you happen to be a hermeneutics lover and are up to the challenge of stepping outside of your comfort zone and playing devil's advocate, I'd say try the latter. inthedryer (talk) 8:59, 25 December 2014 (UTC)
 * Surely you don't detect a bias in your repeated use of the word "rational", the fact you cite a well known heterodox and politically motivated economist (economics+hermeneutics=??), and the fact you seem to plain not like hermeneutics? Article is crappy and could use work, but not from you.68.197.81.85 (talk) 15:17, 15 January 2015 (UTC)

Rothbard
Murray Rothbard is not a major critic of hermeneutics, and while the case can be made for mentioning his views somewhere in the article, they do not belong in the lead (I've been reading the article by Rothbard, and while it's quite amusing, it's clear that Rothbard is not too familiar with French philosophy; he mistakenly identifies Paul Ricoeur and Michel Foucault as proponents of deconstruction). If someone wanted to establish a "criticism" section, it might be appropriate to mention Rothbard's views there. FreeKnowledgeCreator (talk) 00:24, 10 March 2015 (UTC)

Contradiction
The article says that "Hermeneutics […] is the theory and methodology of text interpretation", but also that "Hermeneutics […] includes written, verbal, and nonverbal communication.". Which is it? 172.56.21.62 (talk) 09:16, 26 June 2015 (UTC)

The article Text (literary theory) states "In literary theory, a text is any object that can be "read," whether this object is a work of literature, a street sign, an arrangement of buildings on a city block, or styles of clothing." This article, in stating "Exegesis focuses primarily upon texts." seems to be using "text" in both the foregoing sense and in the narrower sense of linguistic text. I suggest that "text" in "theory and methodology of text interpretation" be replaced by text and in "Exegesis focuses primarily upon texts" by "linguistic text". Lewis Goudy (talk) 21:39, 24 February 2017 (UTC)

The original comment refers to an older version of the article. The current version doesn't have the problem anymore. I'm not sure if linking to the Text-article is useful: that refers to literary theory and while there are some similarities and overlaps, hermeneutics is really not literary theory. It has been developed in theology, philosophy and law, among other fields. Wikikrax (talk) 07:12, 25 February 2017 (UTC)

Biblical Hermeneutics
Hi, the four levels of interpretation could perhaps be linked to main article ...wiki/Allegory_in_the_Middle_Ages ? T 88.89.219.147 (talk) 01:53, 8 April 2016 (UTC)

architectural hermeneutics
While reference to Gadamer (et al) elsewhere in this article is ample, there is none to [Paul Ricoeur]. His works, particularly the Rule of Metaphor, and Interpretation Theory, were essential reading in Dalibor's architecture design studios at Cambridge in 1980s. The key point is the notion of 'surplus' of meaning in architecture, that links to 'simultaneity' of experience both optically visual and culturally/historically contextual, especially where any or all of those aspects might be 'latent'. That is the essence of Dalibor's 'theory' of the 'fragment', a term he used metaphorically for the experience of the city. The seminal work  expands the argument fascinatingly. Domskitect (talk) 14:24, 17 May 2017 (UTC)

interpretationism = ερμηνισμός = hermenism = ερμηνευτισμός = hermeneuticism

 * 1) Here is the Anglophone Wikipedia. We should firstly respect the Anglophone English words.
 * 2) If we use the Grecophone English words we are supposed to write the most correct first (hermenism and hermeneuticism are both correct and synonymous but hermeneuticism is needlessly complex).  — Preceding unsigned comment added by 2A02:2149:8424:6200:750F:2BCC:E87F:2804 (talk) 01:46, 5 November 2017 (UTC)

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Misuse of the term "folk etymology"
The Etymology section does not use the term "folk etymology" correctly. The linked Wikipedia entry for "Folk Etymology" contains sound information and is evidence enough that the term does not apply when describing the origin of the term "hermeneutics." Folk etymology does not mean "people commonly believe that the word comes from...." but rather "people take newly adopted foreign words and modify them so that they fit more smoothly into their own language." An accurate example of folk etymology would be "crawfish": the Old French "crevis" (from Old Frankish, "small crab") is adopted into Middle English as "crevis." The final syllable then changes in the English word from "vis" to "fish," by way of folk etymology. The word initially referred to crabs, not fish, but in English it came to sound like "fish" and thus was changed to "fish." Jk180 (talk) 14:01, 23 March 2018 (UTC)

Huh, go figure.
I added the word "incorrectly", and removed the word "corrects" from the same page in different spots without prior planning. And didn't realize till looking at it all after the second edit.

Dunno why, but I couldn't just leave it at that without comment. Sajiky (talk) 14:54, 2 November 2019 (UTC)

Draft:Hermeneutics of feminism in Islam
Hi,

I came across this promising Draft:Hermeneutics of feminism in Islam (relating to women's rights) and myself supported the same editorially too. IMO since topic potential is vast many Reliable sources on Google scholar seem to be available hence the article needs more editorial hands for some more update and expansion along with appropriate references.

Pl. do join to update and expansion, your help will be most welcome.

Thanks and regards

Bookku (talk) 15:15, 13 June 2020 (UTC)

Simple English, please!
Would someone write a Simple English version of this page? Maybe 2-3 paragraphs at most, no Greek. Thank you. Jblack4 (talk) 18:50, 2 May 2023 (UTC)

Incorrect Quote - Grondin
The quote that begins "A divine message must be received with implicit uncertainty" does not appear anywhere in the 1994 edition of Grondin's work.

Assistance in correcting the source of the quote would be appreciated. 74.96.249.118 (talk) 17:58, 17 July 2023 (UTC)

 * Good catch! It looks like the issue is that the quoted section is not actually supposed to be a quote at all. It was mistakenly marked as such in this edit: . I updated the article. Jhvx (talk) 18:53, 17 July 2023 (UTC)
 * Thanks. In attempting to track this down I did manage to find half a dozen theses and books on amazon, etc., that attribute the quote to Grondin! Only one of them mentioned that the attribution came via Wikipedia... 74.96.249.118 (talk) 19:01, 17 July 2023 (UTC)
 * Interesting. So it looks like putting the whole paragraph as a quote from Grondin was the right move? If so, shouldn't it be reinstated? Thank you, warshy (¥¥) 01:02, 18 July 2023 (UTC)

title: Talk:Hermeneutics


text:
Wikipedia talk:Harmonious editing club

New essay
There have been times I've suggested to editors they follow 1RR, and they've possibly taken the suggestion the wrong way - as if I was suggesting they're at fault or something. Anyway, I've written a new essay, called WP:In praise of 1RR, to attempt to explain why I think following 1RR is a good idea. Any comments most welcome. PhilKnight (talk) 23:25, 7 November 2009 (UTC)
 * "once a day, in a 1-on-1 edit war"?!? Isn't that kind of missing the point? The way I understand 1RR, it means "never re-revert", not "make the same revert only once every 24 hours". Paradoctor (talk) 01:33, 4 January 2010 (UTC)
 * In which case, I think you're following 0RR. PhilKnight (talk) 22:40, 30 January 2010 (UTC)
 * Not quite. I won't edit if I expect it to be reverted.Do I smell an essay? I admit I recently did a re-revert, but I guessed that the pointer to Adambro's remark would do the trick. Seems to have worked so far. Paradoctor (talk) 00:46, 31 January 2010 (UTC)

Ruger Mini-14
helpme

I am probably not on the right page to submit this, but maybe it can be passed on to the proper channels. Pulled up "Ruger Mini-14 rifle" ...I noticed that California Department of Correction, and the Tennessee D O C were listed as customers/users of this particular firearm. I did not see North Carolina listed here. I retired from North Carolina D O C a few years ago and I can unequivocly state the NCDOC also Uses these rifles at practicly all the various DOC facilities across the state. Hope to see this up-dated, thank you. — Preceding unsigned comment added by 184.4.44.45 (talk) 19:10, 28 June 2012 moved to talkpage by benzband  ( talk ) 09:13, 29 June 2012 (UTC) — Berean Hunter   (talk)  14:23, 29 June 2012 (UTC)
 * You should bring that up at the article's talk page. Be sure to show a reliable source, as personal experience would fall under original research. — Crisco 1492 (talk) 09:42, 29 June 2012 (UTC)
 * I fully agree with the gentleman that NCDOC used this weapon for about 25 years. I'm having a hard time locating a reliable source to cite that however. What I have found have been primary sources and not usable for our purposes. I have been unable to find NCDOC's use of the Mini-14 mentioned in my books or through a Google Book search but someone else may be able to locate one.

Needed
I'm of the opinion this is needed more than ever before. Anyone interested in reviving it? Andrewa (talk) 01:49, 4 November 2017 (UTC)
 * We are alive. --SmokeyJoe (talk) 02:07, 4 November 2017 (UTC)
 * Obviously! And that is good news. I saw your username at Harmonious editing club/Members and even noted that there's been one more member added this year. But I also noted that this talk page hadn't been edited for some years, and nor has the project page. Are the challenges to harmonious editing really that static? Andrewa (talk) 04:06, 4 November 2017 (UTC)
 * I think we are meant to passively demonstrate harmony by example? —SmokeyJoe (talk) 05:57, 4 November 2017 (UTC)
 * Among other things, yes, and that's the most important. Andrewa (talk) 09:42, 4 November 2017 (UTC)
 * I think clubs, associations and the like have just become less popular on Wikipedia over time. It is still a good idea though. Dysklyver  10:47, 4 November 2017 (UTC)
 * There are some very active and committed Wikiprojects, which seems to have been part of the problem with NYRM2016, which was the most spectacular example of destructively and frustratingly inharmonious editing I've seen recently! Andrewa (talk) 17:32, 5 November 2017 (UTC)
 * Although I don't think it's explicitly mentioned on the project page, DefendEachOther is also an objective IMO. It's implied in other ways. Andrewa (talk) 18:49, 4 November 2017 (UTC)

Anyone here?
This club seems to be defunct, but I want to make sure. Thank you. - Mark D Worthen PsyD  (talk)   (I'm a man—traditional male pronouns are fine.)  21:07, 16 February 2020 (UTC)
 * Yes, this place is open for business. By and large, the HEC objectives are mainstreamed, and it is not generally considered harmonious to to talk about oneself, or to uninvited push one's objectives into every corner.
 * What brings you here today, Mark? --SmokeyJoe (talk) 23:18, 16 February 2020 (UTC)
 * Ah, thank you. ¶ In answer to your question, I just wrote a little piece about it: User:Markworthen/Feeling misunderstood and attacked. Thanks for asking. :o)  - Mark D Worthen PsyD   (talk)   (I'm a man—traditional male pronouns are fine.)  23:35, 16 February 2020 (UTC)

I like to edit harmoniously.
It's good, to me. jp×g 12:34, 24 November 2020 (UTC)

 * Me too! Me too. Harmony is good for the soul, don't you think? Penguinmlle (talk) 06:49, 23 May 2022 (UTC)

Photographer and Editor
All type photoediting and photography kiya jata hei Rc editing club (talk) 13:08, 14 July 2023 (UTC)

title: Wikipedia talk:Harmonious editing club