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Vice Chairman of the Joint Chiefs of Staff

The vice chairman of the Joint Chiefs of Staff (VJCS) is, by U.S. law, the second highest-ranking military officer in the United States Armed Forces, ranking just below the chairman of the Joint Chiefs of Staff. The vice chairman outranks all respective heads of each service branch, with the exception of the chairman, but does not have operational command authority over their service branches. The vice chairman assists the chairman in exercising their duties. In the absence of the chairman, the vice chairman presides over the meetings of the Joint Chiefs of Staff and performs all other duties prescribed under and may also perform other duties that the president, the chairman, or the secretary of defense prescribes.

The 12th and current vice chairman is Admiral Christopher W. Grady, who assumed office on December 20, 2021.

Responsibilities
Although the office of Vice Chairman of the Joint Chiefs of Staff is considered to be very important and highly prestigious, neither the vice chairman nor the Joint Chiefs of Staff as a body have any command authority over combatant forces. The operational chain of command runs from the president to the secretary of defense directly to the commanders of the unified combatant commands. The vice chairman's primary duties include: "overseeing joint military requirements, representing the military in National Security Council deputies meetings, and performing other duties as directed by the chairman."

Appointment and term limitations
The vice chairman is nominated by the president for appointment from any of the regular components of the armed forces, and must be confirmed via majority vote by the Senate. The chairman and vice chairman may not be members of the same armed force service branch. However, the president may waive that restriction for a limited period of time in order to provide for the orderly transition of officers appointed to serve in those positions. The vice chairman serves a single four-year term of office at the pleasure of the president, and cannot be reappointed to serve additional terms unless in times of war or national emergency,  in which case there is no limit to how many times an officer can be reappointed.

The vice chairman is also not eligible to be appointed for promotion to chairman, or any other four-star position in the armed forces, unless the president determines that it is necessary in the interest of the nation. The vice chairman assumes office on October 1 of every odd-number year, except the assumption of that term may not begin in the same year as the term of the chairman. By statute, the vice chairman is appointed as a four-star general or admiral.

History
The position of vice chairman was created by the Goldwater–Nichols Act of 1986 in order to centralize the military advisory chain of command to the president, the secretary of defense, and to the National Security Council. Originally the vice chairman was not included as a member of the Joint Chiefs of Staff, until the National Defense Authorization Act for Fiscal Year 1992 made him a full voting member. Historically, the vice chairman has served two, two-year terms before the National Defense Authorization Act for Fiscal Year 2017 amended the vice chairman's term length, beginning on January 1, 2021. The same act also set a statutory beginning term date. Prior to that, the position was filled whenever the previous holder left office.

List of vice chairman
General Richard B. Myers and General Peter Pace were later appointed to serve as chairman of Joint Chiefs of Staff from 2001 to 2005 and from 2005 to 2007, respectively.

Vice Chairmen by branch of service within the Department of Defense

 * Army: 0
 * Marine Corps: 2
 * Navy: 5
 * Air Force: 5
 * Space Force: 0

Positional color

The positional color (flag) of the vice chairman of the Joint Chiefs of Staff is white with a diagonal medium blue strip from upper hoist to lower fly. Centered on the flag is an American bald eagle with wings spread horizontally, in proper colors. The talons grasp three crossed arrows. A shield with blue chief and thirteen red and white stripes is on the eagle's breast. Diagonally, from upper fly to lower hoist are four five-pointed stars, medium blue on the white, two above the eagle, and two below. The fringe is yellow; the cord and tassels are medium blue and white. The design was approved by Secretary of Defense Caspar Weinberger on 20 January 1987.


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User talk:Daniel Quinlan/redirects5

I am not quite sure, but Ii may have accidentally deleted the line for Adrenal glands (which i do tried to fix) - 81.197.14.230 11:21, 12 Nov 2003 (UTC)

 * Adrenal_gland - Adrenal_glands

Looks okay. Daniel Quinlan 11:44, Nov 12, 2003 (UTC)

Jewish American
Neither Jewish-American nor Jewish-Americans are entries, so what do we do with the Jewish-Americans - Jewish-American line?

Vagabond
I moved the Vagabond page to a Vagabond (manga) page because of disamb. I don't know if this is relevant for you. Lvr 11:18, 13 Aug 2004 (UTC)

Curses
Fixed the disambiguation there. All disambiguation now takes place from Curse_(disambiguation), which includes Curses, Cursed, and the like. Curses now redirects there.

Regards,

Sietse (talk) 15:33, 14 May 2009 (UTC)

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

title: User talk:Daniel Quinlan/redirects5


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User talk:Janexx

Hello Janexx, welcome to Wikipedia! I hope you have a lot of fun here. There are lots of resources around to help guide you. be sure to check out:

 * Naming conventions
 * Manual of Style

If you want add any images check out:

 * image use policy
 * How to keep image file sizes as small as possible

If you need any help try:

 * Help
 * Village pump
 * Or ask me at my talk page User_talk:Theresa knott

Don't be afraid of making the odd mistake, there are any number of others eagerly waiting for a chance to correct it!

title: User talk:Janexx


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User talk:Ashley Y/2009

Invitation to Meetup/Seattle6, a focus group
Hello. I'm part of a research group at the University of Washington (Seattle campus), and my group is reaching out to Wikipedians in the Puget Sound area. We're hosting a focus group designed to gather information on what Wikipedians would like to know about each other when interacting on Wikipedia. Our end goal is to create an embedded application that helps people quickly know more about others' history and activity on Wikipedia, and we feel our design will be much more useful if it's based on insights of users like you.

I'm hoping that the chance to help out local researchers, to engage in lively face-to-face discussion with other Seattle Wikipedians, and to contribute to Wikipedia in a new way will entice you to join us. The session lasts 2 hours and snacks are provided - one is April 8 (Wednesday) starting at 6 pm and the other is April 18 (Saturday) starting at 10 am. (Sessions will be held on UW Seattle campus - directions will be sent after registration.) Your contribution will be greatly appreciated!

Willing and able to help us out? RSVP here. Want to know more? Visit our user talk page. Please help us contact other local Wikipedians, too! Commprac01 (talk) 03:58, 13 March 2009 (UTC)

AfD Nomination of Landscape heraldry
I have nominated Landscape heraldry, an article that you created, for deletion. I do not think that this article satisfies Wikipedia's criteria for inclusion, and have explained why at Articles for deletion/Landscape heraldry. Your opinions on the matter are welcome at that same discussion page; also, you are welcome to edit the article to address these concerns. Thank you for your time. Wilhelm_meis (talk) 13:00, 12 April 2009 (UTC)

AfD nomination of Okopipi (software tool)
I have nominated Okopipi (software tool), an article that you created, for deletion. I do not think that this article satisfies Wikipedia's criteria for inclusion, and have explained why at Articles for deletion/Okopipi (software tool)&. Your opinions on the matter are welcome at that same discussion page; also, you are welcome to edit the article to address these concerns. Thank you for your time.Please contact me if you're unsure why you received this message. Kittybrewster  ☎  09:08, 19 April 2009 (UTC)

Roman Catholic User Box
Hello Ashley,

I noticed you maintain a lot of the "Roman Catholic" user boxes. Could you edit these to say "This user is a Catholic." The prefix Roman is inaccurate. Nobody I know goes to a "Roman Catholic church," they actually go to Catholic churches. The designation Roman was added by Protestants and is not used by the Catholic Church. Thanks. Tobit2 (talk) 03:41, 7 May 2009 (UTC)

 * No, I'm too lazy. But you can if you want. —Ashley Y 23:11, 9 May 2009 (UTC)

title: User talk:Ashley Y/2009


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Talk:Milky Way (candy)

It is topped with caramel

No it's not. Your thinking of a mars bar theresa knott 11:56, 12 Nov 2003 (UTC)

Part of the confusion may be that a Milky Way bar is a different sort of thing in the UK than it is in the USA. (Mars, too.) -- Logotu 19:51, 12 Nov 2003 (UTC)

Ah i see theresa knott 14:15, 13 Nov 2003 (UTC)

title: Talk:Milky Way (candy)


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User talk:80.213.45.23

Hello 80, what do you think about moving Nazi children to Children of Nazism? The title as it is suggests that the children were Nazis themselves... Muriel 11:57, 12 Nov 2003 (UTC)

Thanks for asking, Muriel, and excuses for delay. "Nazi children" is historically the correct expression. All other appellations are euphemistic, distort the attention from the reality and make harm to the Nazi children themselves. The progeny of the Nazis are necessarily Nazis until they have proven otherwise. There is no other logical explanation to the reigning silence among the European Nazi children : They are afraid of revealing the truth. If they weren't Nazis they would be talkative as everybody else in our communicative era. The lack of generational clearness, the lack of an embodyment of own generation is nothing but a tragedy for millions of people who are not very young anymore. A social explanation is that the children remain Nazis as long as the postwar humanists continue to satanize the Nazi families.

The term "children of the Nazi era" which is used now is vague. It might include any child of continental Europe born in the middle of the 20th century. Kluwer (= 80...) Dec 14, 2003

title: User talk:80.213.45.23


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Absorption spectroscopy

Absorption spectroscopy is spectroscopy that involves techniques that measure the absorption of electromagnetic radiation, as a function of frequency or wavelength, due to its interaction with a sample. The sample absorbs energy, i.e., photons, from the radiating field. The intensity of the absorption varies as a function of frequency, and this variation is the absorption spectrum. Absorption spectroscopy is performed across the electromagnetic spectrum.

Absorption spectroscopy is employed as an analytical chemistry tool to determine the presence of a particular substance in a sample and, in many cases, to quantify the amount of the substance present. Infrared and ultraviolet–visible spectroscopy are particularly common in analytical applications. Absorption spectroscopy is also employed in studies of molecular and atomic physics, astronomical spectroscopy and remote sensing.

There is a wide range of experimental approaches for measuring absorption spectra. The most common arrangement is to direct a generated beam of radiation at a sample and detect the intensity of the radiation that passes through it. The transmitted energy can be used to calculate the absorption. The source, sample arrangement and detection technique vary significantly depending on the frequency range and the purpose of the experiment.

Following are the major types of absorption spectroscopy:

Absorption spectrum

A material's absorption spectrum is the fraction of incident radiation absorbed by the material over a range of frequencies of electromagnetic radiation. The absorption spectrum is primarily determined  by the atomic and molecular composition of the material. Radiation is more likely to be absorbed at frequencies that match the energy difference between two quantum mechanical states of the molecules. The absorption that occurs due to a transition between two states is referred to as an absorption line and a spectrum is typically composed of many lines.

The frequencies at which absorption lines occur, as well as their relative intensities, primarily depend on the electronic and molecular structure of the sample. The frequencies will also depend on the interactions between molecules in the sample, the crystal structure in solids, and on several environmental factors (e.g., temperature, pressure, electric field, magnetic field). The lines will also have a width and shape that are primarily determined by the spectral density or the density of states of the system.

Theory
Absorption lines are typically classified by the nature of the quantum mechanical change induced in the molecule or atom. Rotational lines, for instance, occur when the rotational state of a molecule is changed. Rotational lines are typically found in the microwave spectral region. Vibrational lines correspond to changes in the vibrational state of the molecule and are typically found in the infrared region. Electronic lines correspond to a change in the electronic state of an atom or molecule and are typically found in the visible and ultraviolet region. X-ray absorptions are associated with the excitation of inner shell electrons in atoms. These changes can also be combined (e.g. rotation–vibration transitions), leading to new absorption lines at the combined energy of the two changes.

The energy associated with the quantum mechanical change primarily determines the frequency of the absorption line but the frequency can be shifted by several types of interactions. Electric and magnetic fields can cause a shift. Interactions with neighboring molecules can cause shifts. For instance, absorption lines of the gas phase molecule can shift significantly when that molecule is in a liquid or solid phase and interacting more strongly with neighboring molecules.

The width and shape of absorption lines are determined by the instrument used for the observation, the material absorbing the radiation and the physical environment of that material. It is common for lines to have the shape of a Gaussian or Lorentzian distribution. It is also common for a line to be described solely by its intensity and width instead of the entire shape being characterized.

The integrated intensity—obtained by integrating the area under the absorption line—is proportional to the amount of the absorbing substance present. The intensity is also related to the temperature of the substance and the quantum mechanical interaction between the radiation and the absorber. This interaction is quantified by the transition moment and depends on the particular lower state the transition starts from, and the upper state it is connected to.

The width of absorption lines may be determined by the spectrometer used to record it. A spectrometer has an inherent limit on how narrow a line it can resolve and so the observed width may be at this limit. If the width is larger than the resolution limit, then it is primarily determined by the environment of the absorber. A liquid or solid absorber, in which neighboring molecules strongly interact with one another, tends to have broader absorption lines than a gas. Increasing the temperature or pressure of the absorbing material will also tend to increase the line width. It is also common for several neighboring transitions to be close enough to one another that their lines overlap and the resulting overall line is therefore broader yet.

Relation to transmission spectrum
Absorption and transmission spectra represent equivalent information and one can be calculated from the other through a mathematical transformation. A transmission spectrum will have its maximum intensities at wavelengths where the absorption is weakest because more light is transmitted through the sample. An absorption spectrum will have its maximum intensities at wavelengths where the absorption is strongest.

Relation to emission spectrum

Emission is a process by which a substance releases energy in the form of electromagnetic radiation. Emission can occur at any frequency at which absorption can occur, and this allows the absorption lines to be determined from an emission spectrum. The emission spectrum will typically have a quite different intensity pattern from the absorption spectrum, though, so the two are not equivalent. The absorption spectrum can be calculated from the emission spectrum using Einstein coefficients.

Relation to scattering and reflection spectra
The scattering and reflection spectra of a material are influenced by both its refractive index and its absorption spectrum. In an optical context, the absorption spectrum is typically quantified by the extinction coefficient, and the extinction and index coefficients are quantitatively related through the Kramers–Kronig relations. Therefore, the absorption spectrum can be derived from a scattering or reflection spectrum. This typically requires simplifying assumptions or models, and so the derived absorption spectrum is an approximation.

Applications

Absorption spectroscopy is useful in chemical analysis because of its specificity and its quantitative nature. The specificity of absorption spectra allows compounds to be distinguished from one another in a mixture, making absorption spectroscopy useful in wide variety of applications. For instance, Infrared gas analyzers can be used to identify the presence of pollutants in the air, distinguishing the pollutant from nitrogen, oxygen, water, and other expected constituents.

The specificity also allows unknown samples to be identified by comparing a measured spectrum with a library of reference spectra. In many cases, it is possible to determine qualitative information about a sample even if it is not in a library. Infrared spectra, for instance, have characteristics absorption bands that indicate if carbon-hydrogen or carbon-oxygen bonds are present.

An absorption spectrum can be quantitatively related to the amount of material present using the Beer–Lambert law. Determining the absolute concentration of a compound requires knowledge of the compound's absorption coefficient. The absorption coefficient for some compounds is available from reference sources, and it can also be determined by measuring the spectrum of a calibration standard with a known concentration of the target.

Remote sensing
One of the unique advantages of spectroscopy as an analytical technique is that measurements can be made without bringing the instrument and sample into contact. Radiation that travels between a sample and an instrument will contain the spectral information, so the measurement can be made remotely. Remote spectral sensing is valuable in many situations. For example, measurements can be made in toxic or hazardous environments without placing an operator or instrument at risk. Also, sample material does not have to be brought into contact with the instrument—preventing possible cross contamination.

Remote spectral measurements present several challenges compared to laboratory measurements. The space in between the sample of interest and the instrument may also have spectral absorptions. These absorptions can mask or confound the absorption spectrum of the sample. These background interferences may also vary over time. The source of radiation in remote measurements is often an environmental source, such as sunlight or the thermal radiation from a warm object, and this makes it necessary to distinguish spectral absorption from changes in the source spectrum.

To simplify these challenges, differential optical absorption spectroscopy has gained some popularity, as it focusses on differential absorption features and omits broad-band absorption such as aerosol extinction and extinction due to rayleigh scattering. This method is applied to ground-based, airborne, and satellite-based measurements. Some ground-based methods provide the possibility to retrieve tropospheric and stratospheric trace gas profiles.

Astronomy

Astronomical spectroscopy is a particularly significant type of remote spectral sensing. In this case, the objects and samples of interest are so distant from earth that electromagnetic radiation is the only means available to measure them. Astronomical spectra contain both absorption and emission spectral information. Absorption spectroscopy has been particularly important for understanding interstellar clouds and determining that some of them contain molecules. Absorption spectroscopy is also employed in the study of extrasolar planets. Detection of extrasolar planets by transit photometry also measures their absorption spectrum and allows for the determination of the planet's atmospheric composition, temperature, pressure, and scale height, and hence allows also for the determination of the planet's mass.

Atomic and molecular physics
Theoretical models, principally quantum mechanical models, allow for the absorption spectra of atoms and molecules to be related to other physical properties such as electronic structure, atomic or molecular mass, and molecular geometry. Therefore, measurements of the absorption spectrum are used to determine these other properties. Microwave spectroscopy, for example, allows for the determination of bond lengths and angles with high precision.

In addition, spectral measurements can be used to determine the accuracy of theoretical predictions. For example, the Lamb shift measured in the hydrogen atomic absorption spectrum was not expected to exist at the time it was measured. Its discovery spurred and guided the development of quantum electrodynamics, and measurements of the Lamb shift are now used to determine the fine-structure constant.

Basic approach
The most straightforward approach to absorption spectroscopy is to generate radiation with a source, measure a reference spectrum of that radiation with a detector and then re-measure the sample spectrum after placing the material of interest in between the source and detector. The two measured spectra can then be combined to determine the material's absorption spectrum. The sample spectrum alone is not sufficient to determine the absorption spectrum because it will be affected by the experimental conditions—the spectrum of the source, the absorption spectra of other materials between the source and detector, and the wavelength dependent characteristics of the detector. The reference spectrum will be affected in the same way, though, by these experimental conditions and therefore the combination yields the absorption spectrum of the material alone.

A wide variety of radiation sources are employed in order to cover the electromagnetic spectrum. For spectroscopy, it is generally desirable for a source to cover a broad swath of wavelengths in order to measure a broad region of the absorption spectrum. Some sources inherently emit a broad spectrum. Examples of these include globars or other black body sources in the infrared, mercury lamps in the visible and ultraviolet, and X-ray tubes. One recently developed, novel source of broad spectrum radiation is synchrotron radiation, which covers all of these spectral regions. Other radiation sources generate a narrow spectrum, but the emission wavelength can be tuned to cover a spectral range. Examples of these include klystrons in the microwave region and lasers across the infrared, visible, and ultraviolet region (though not all lasers have tunable wavelengths).

The detector employed to measure the radiation power will also depend on the wavelength range of interest. Most detectors are sensitive to a fairly broad spectral range and the sensor selected will often depend more on the sensitivity and noise requirements of a given measurement. Examples of detectors common in spectroscopy include heterodyne receivers in the microwave, bolometers in the millimeter-wave and infrared, mercury cadmium telluride and other cooled semiconductor detectors in the infrared, and photodiodes and photomultiplier tubes in the visible and ultraviolet.

If both the source and the detector cover a broad spectral region, then it is also necessary to introduce a means of resolving the wavelength of the radiation in order to determine the spectrum. Often a spectrograph is used to spatially separate the wavelengths of radiation so that the power at each wavelength can be measured independently. It is also common to employ interferometry to determine the spectrum—Fourier transform infrared spectroscopy is a widely used implementation of this technique.

Two other issues that must be considered in setting up an absorption spectroscopy experiment include the optics used to direct the radiation and the means of holding or containing the sample material (called a cuvette or cell). For most UV, visible, and NIR measurements the use of precision quartz cuvettes are necessary. In both cases, it is important to select materials that have relatively little absorption of their own in the wavelength range of interest. The absorption of other materials could interfere with or mask the absorption from the sample. For instance, in several wavelength ranges it is necessary to measure the sample under vacuum or in a noble gas environment because gases in the atmosphere have interfering absorption features.

Specific approaches

 * Astronomical spectroscopy
 * Cavity ring-down spectroscopy (CRDS)
 * Laser absorption spectrometry (LAS)
 * Mössbauer spectroscopy
 * Photoacoustic spectroscopy
 * Photoemission spectroscopy
 * Photothermal optical microscopy
 * Photothermal spectroscopy
 * Reflectance spectroscopy
 * Reflection-absorption infrared spectroscopy (RAIRS)
 * Total absorption spectroscopy (TAS)
 * Tunable diode laser absorption spectroscopy (TDLAS)
 * X-ray absorption fine structure (XAFS)
 * X-ray absorption near edge structure (XANES)

title: Absorption spectroscopy


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Talk:Full Gospel Baptist Church Fellowship

Japan
Which regions?andycjp (talk) 06:38, 5 February 2011 (UTC)

Unsourced for almost a year, candidate for deletion
This article has been tagged as unsourced since July 2010. Unless it is sourced it should be considered for deletion. This unsourced article has come to light since it is apparently about the organization that has consecrated embattled Senior Pastor Eddie Long as a "Bishop" within their congregation. Sincerely, Veriss (talk) 04:34, 9 June 2011 (UTC)

 * I don't think it should be deleted. It can be improved.  The reason there is little citation is because of the youth of the organization.  There's not much written about it but it is a significant group as it concerns doctrine and relationship to the National Baptist Convention.Rdaenot (talk) 14:55, 10 June 2011 (UTC)

Please review WP:UNSOURCED and WP:CHALLENGE, an unsourced article should not remain. Veriss (talk) 04:13, 11 June 2011 (UTC)

 * I don't understand why you would delete everything and not give the chance to source the material since there seems to be, as of late, an interest in the article.  If your purpose was to delete the article based on, as you cite, their bestowing upon Long the style of Bishop, open forum is the best way to truth about an organization or intity which I thought wikipedia was about--providing information.   The article as it was could have been sourced and improved which I was working on.  The organization is not going to go away because you dislike aspects of it but if information is stifled then you might just be advancing what you were trying to delete based on the prevailing ignorance of many.  The article could have been improved.  — Preceding unsigned comment added by Rdaenot (talk • contribs) 15:11, 11 June 2011 (UTC)


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Emma Härdelin

Emma Härdelin (born 26 September 1975) is a Swedish musician. She is a violinist and lead singer in folk-rock band Garmarna, which she joined in 1993 for their first album, and also lead singer for the folk band Triakel.

Early life and career
Härdelin was born into a family of nationally acclaimed musicians as the daughter of Swedish traditional fiddler Thore Härdelin. She grew up in Kluk, Jämtland, and Delsbo, Hälsingland. After attending a Waldorf school and studying Swedish folk singing under Maria Röjås at Malung folkhögskola, she became a member of Garmarna in 1993 and founded Triakel in 1995 together with Kjell-Erik Eriksson of Hoven Droven and Janne Strömstedt.

In 2004, she appeared on Blindside's album About a Burning Fire, on the song Shekina. 2005 saw the release of Kärleksbrev och ryska satelliter, a folk album by Härdelin, Kersti Ståbi, Johanna Bölja Hertzberg, and Katarina Hallberg. She also performs on a recording of Swedish music from Estonia entitled Strand...Rand. In 2007, Emma released an album with String Sisters, a sextet featuring other fiddlers including Altan's Mairéad Ní Mhaonaigh.

title: Emma Härdelin


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User talk:Petermanchester

Back to my user page

Leave a message on this page

Hello Peter, and welcome to Wikipedia! I hope you like the place and decide to stay. If you ever need editing help, see How to edit a page. You can also see how to format pages at Manual of Style. If you need pointers on how we title pages visit Naming conventions. If you have any other questions about the project then check out Help or post a question in my talk page. Cheers, Muriel 12:09, 12 Nov 2003 (UTC)

Nice to see you back. :) Angela 01:58, 16 Nov 2003 (UTC)

Ahh, splendid. Martin 02:02, 16 Nov 2003 (UTC)

Hello again. "Time for bed, said Zebedee". Petermanchester 02:04, 16 Nov 2003 (UTC)

Glad to see you back! Look forward to reading more of your articles. -- Viajero 14:41, 17 Nov 2003 (UTC)

Hi Peter, I've deleted the pages you listed at Personal subpages to be deleted. If you ever change your mind and want them undeleted, just let me know or list them on Votes for undeletion. Angela 10:36, 25 Nov 2003 (UTC)

Hi, if you're going to remove information from pages like Obedience etc, it would be good if you could put a link to the place it's moved to. Otherwise, someone may not realise it's elsewhere and retype it there. Angela 12:49, 25 Nov 2003 (UTC)

 * Just wondering- is there any reason the link to Forty-nine charismatic virtues shouldn't be in the articles rather than on the talk pages? Angela 20:25, 25 Nov 2003 (UTC) - I have responded by email, Peter Manchester 21:02, 25 Nov 2003 (UTC)

 * I agree the original information was questionable. I'd only looked at one of them when I made my pervious comment. Having now looked at the others, I agree that it was probably best removed. I have redirected the ones you blanked to Forty-nine charismatic virtues. They show up when someone runs a query for blank articles otherwise, and under the GFDL, the original author must be attributed, so if the redirects are considered inappropriate, you could list them on Redirects for deletion and the page history with the original attribution can be moved to Talk:Forty-nine charismatic virtues/Page history instead. Thanks for your work on merging the information. Angela 21:29, 25 Nov 2003 (UTC)

---

Very good work with Hugo Bleicher. I am sorry I could not be any more help since I have only short references to him - Skysmith 12:16, 30 Nov 2003 (UTC)

Hi, Peter – I guess I am addicted. Can't tear myself away. Thanks for the comments. Sympatico has about every other Canadian as a subscriber, by the way. It's a branch of Bell Canada, the big telco here. I think we more or less agree about why people should be banned. I'm mainly concerned about the way these things are handled. Poring over IP addresses just isn't seemly. I also have a lot of resentment left over from a previous dispute in which I (whose IP address is definitely not in Elliot Lake) was accused of being DW. I should apologize for losing my temper with you on the NightCrawler ban talk page -- I realized you were trying to be fair and resolve the issue, but I react poorly to nice people. So I apologize for that. Well, if I didn't have something to get pissed off about I wouldn't get up in the morning, so maybe I should become a heavy contributor again. This'll be my only contribution for this week, though. All the best. Trontonian 23:28, 30 Nov 2003 (UTC)

monsieur

En qualité de petit fils de Camille Paris, je me permets par la présente de vous féliciter pour votre site, et de solliciter de votre part la communication des renseignements que vous pourriez détenir à son sujet.

En effet, j'ai entrepris une recherche déjà assez fructueuse mais je reste, ainsi que mon père, tout particulièrement intéréssé par des nouvelles complémentaires ou plus précises. Je vous indique ci-après quelques éléments déjà à ma connaissance afin de faciliter vos recherches dont je vous remerçie par avance.

Veuillez agréer, Monsieur, l'expression de mes sentiments distingués.

CAMILLE PARIS

né le 20 03 1915 à Longwy(meurthe et moselle) marié le 12 10 1943, père d'un fils entré au réseau"Allian"le 1 12 1942, sous réseau "Druide", affilié à l'intelligence service britannique et au S.O.E "Buckmaster" chargé de mission,C.M 1ère classe, agent P2,chef du renseignement secteur Rouen

That was a pretty impressive error on the Sherlock Holmes page. How did you come by it, if you don't mind me asking? —Paul A 05:41, 31 Dec 2003 (UTC)

Apathyology lives.
Peter,

I am amazed and delighted to see that the Wisdoms of Apathyology continue to live on with your web page. The Apathyology web site was forced to shut down for financial reasons a while ago. Nobody seemed to care enough to keep paying for it.

As one of the founding members of the Apathyological Society, I have all the pages from the former Apathyology.com web site. I'd like to find a home for them, even if they're not on their own site. Any suggestions?

Caring less in all things,

Daniel Peirce Grapevine, Texas, USA dpeirce@tuckerrocky.com

Article Licensing
Hi, I've started a drive to get users to multi-license all of their contributions that they've made to either (1) all U.S. state, county, and city articles or (2) all articles, using the Creative Commons Attribution-Share Alike (CC-by-sa) v1.0 and v2.0 Licenses or into the public domain if they prefer. The CC-by-sa license is a true free documentation license that is similar to Wikipedia's license, the GFDL, but it allows other projects, such as WikiTravel, to use our articles. Since you are among the top 2000 Wikipedians by edits, I was wondering if you would be willing to multi-license all of your contributions or at minimum those on the geographic articles. Over 90% of people asked have agreed. For More Information:
 * Multi-Licensing FAQ - Lots of questions answered
 * Multi-Licensing Guide
 * Free the Rambot Articles Project

To allow us to track those users who muli-license their contributions, many users copy and paste the " " template into their user page, but there are other options at Template messages/User namespace. The following examples could also copied and pasted into your user page:

 * Option 1
 * I agree to multi-license all my contributions, with the exception of my user pages, as described below:

OR
 * Option 2
 * I agree to multi-license all my contributions to any U.S. state, county, or city article as described below:

Or if you wanted to place your work into the public domain, you could replace " " with "  ". If you only prefer using the GFDL, I would like to know that too. Please let me know what you think at my talk page. It's important to know either way so no one keeps asking. -- Ram-Man (comment| talk)

Image:SOEgeorgestarr.jpg
Hi Peter, I added a tag to this image which you uploaded, also reverted to the first revision (you may want to check the image history to make sure this is right).

Thousands of images have no copyright tags. You can help!

Duk 07:15, 23 Dec 2004 (UTC)

Dear Peter, I added to your excellent short history for Vera Leigh the fact that a plaque of remembrance exists on the interior wall at her old church, Holy Trinity, Maisons Laffitte; I reside here and verify that. Hope the addition is ok with you. Rgds Terence Watson

NowCommons: Image:SOEatkins.jpg
Image:SOEatkins.jpg is now available on Wikimedia Commons as Commons:Image:Vera Eatkins.jpg. This is a repository of free media that can be used on all Wikimedia wikis. The image will be deleted from Wikipedia, but this doesn't mean it can't be used anymore. You can embed an image uploaded to Commons like you would an image uploaded to Wikipedia, in this case:. Note that this is an automated message to inform you about the move. This bot did not copy the image itself. --Erwin85Bot (talk) 19:29, 15 September 2008 (UTC)

SOE F Section
Hello Peter

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Thank you for your assistance, with regards Dee Forster —Preceding unsigned comment added by 203.194.44.44 (talk) 01:28, 19 March 2011 (UTC)

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ArbCom elections are now open!
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title: User talk:Petermanchester


text:
Basil Bunting

Basil Cheesman Bunting (1 March 1900 – 17 April 1985) was a British modernist poet whose reputation was established with the publication of Briggflatts in 1966, generally regarded as one of the major achievements of the modernist tradition in English. He had a lifelong interest in music that led him to emphasise the sonic qualities of poetry, particularly the importance of reading poetry aloud: he was an accomplished reader of his own work.

Life and career
Born into a Quaker family in Scotswood-on-Tyne, near Newcastle upon Tyne, he studied at two Quaker schools: from 1912 to 1916 at Ackworth School in the West Riding of Yorkshire and from 1916 to 1918 at Leighton Park School in Berkshire. His Quaker education strongly influenced his pacifist opposition to the First World War, and in 1918 he was arrested as a conscientious objector having been refused recognition by the tribunals and refusing to comply with a notice of call-up. Handed over to the military, he was court-martialled for refusing to obey orders, and served a sentence of more than a year in Wormwood Scrubs and Winchester prisons. Bunting's friend Louis Zukofsky described him as a "conservative/anti-fascist/imperialist", though Bunting himself listed the major influences on his artistic and personal outlook somewhat differently as "Jails and the sea, Quaker mysticism and socialist politics, a lasting unlucky passion, the slums of Lambeth and Hoxton ..." These events were to have an important role in his first major poem, "Villon" (1925). "Villon" was one of a rather rare set of complex structured poems that Bunting labelled "sonatas", thus underlining the sonic qualities of his verse and recalling his love of music. Other "sonatas" include "Attis: or, Something Missing", "Aus Dem Zweiten Reich", "The Well of Lycopolis",  "The Spoils" and, finally, "Briggflatts". After his release from prison in 1919, traumatised by the time spent there, Bunting went to London, where he enrolled in the London School of Economics, and had his first contacts with journalists, social activists and Bohemia. Bunting was introduced to the works of Ezra Pound by Nina Hamnett who lent him a copy of Homage to Sextus Propertius. The glamour of the cosmopolitan modernist examples of Nina Hamnett and Mina Loy seems to have influenced Bunting in his later move from London to Paris.

After travelling in Northern Europe, Bunting left the London School of Economics without a degree and went to France. There, in 1923, he became friendly with Ezra Pound, who years later would dedicate his Guide to Kulchur (1938) to both Bunting and Louis Zukofsky, "strugglers in the desert". Between February and October 1927, Bunting wrote articles and reviews for The Outlook, and then became its music critic until the magazine ceased publication in 1928. Bunting's poetry began to show the influence of the friendship with Pound, whom he visited in Rapallo, Italy, and later settled there with his family from 1931 to 1933. He was published in the Objectivist issue of Poetry magazine, in the Objectivist Anthology, and in Pound's Active Anthology.

In the 1930s, Bunting became interested in medieval Persian literature, studied the language to some degree, and began publishing adaptations of Persian poems by Ferdowsi, Manuchehri, Sa’di, Hafez, and Obayd Zakani; their use of sound patterning seems to have influenced his own. During the Second World War, Bunting served in British Military Intelligence in Persia. After the war, in 1948, he left government service to become the correspondent for The Times. in Iran. He married a Kurdish woman, Sima Alladadian, who was thirty years his junior. Because of his marriage to the underage girl, Bunting was fired from the British embassy.

Back in Newcastle, he worked as a journalist on the Evening Chronicle until his rediscovery during the 1960s by young poets, notably Tom Pickard and Jonathan Williams, who were interested in working in the modernist tradition. In 1966, he published his major long poem, Briggflatts, named after the village in Cumbria where he is now buried in the Quaker graveyard.

In later life he published Advice to Young Poets, beginning "I SUGGEST / 1. Compose aloud; poetry is a sound."

Bunting died in 1985 in Hexham, Northumberland.

The Basil Bunting Poetry Award and Young Person's Prize, administered by Newcastle University, are open internationally to any poet writing in English.

Briggflatts
Divided into five parts and noted for its intricate use of sound and resonances with medieval literature, Briggflatts is an autobiographical long poem, looking back on teenage love and on Bunting's involvement in the high modernist period. In addition, Briggflatts can be read as a meditation on the limits of life and a celebration of Northumbrian culture and dialect, as symbolised by events and figures like the doomed Viking King Eric Bloodaxe. The critic Cyril Connolly was among the first to recognise the poem's value, describing it as "the finest long poem to have been published in England since T. S. Eliot's Four Quartets".

Portrait bust of Basil Bunting
Basil Bunting sat in Northumberland for sculptor Alan Thornhill, with a resulting terracotta (for bronze) in existence. The correspondence file relating to the Bunting portrait bust is held as part of the Thornhill Papers (2006:56) in the archive of the Henry Moore Foundation's Henry Moore Institute in Leeds and the terracotta remains in the collection of the artist. The 1973 portrait is displayed in the Burton (2014) biography of Bunting.

Books

 * 1930: Redimiculum Matellarum (privately printed)
 * 1950: Poems (Cleaners' Press, 1950) revised and published as Loquitur (Fulcrum Press, 1965).
 * 1951: The Spoils
 * 1965: First Book of Odes
 * 1965: Ode II/2
 * 1966: Briggflatts: An Autobiography
 * 1967: Two Poems
 * 1967: What the chairman Told Tom
 * 1968: Collected Poems
 * 1972: Version of Horace
 * 1991: Uncollected Poems (posthumous, edited by Richard Caddel)
 * 1994: The Complete Poems (posthumous, edited by Richard Caddel)
 * 1999: Basil Bunting on Poetry (posthumous, edited by Peter Makin)
 * 2000: Complete Poems (posthumous, edited by Richard Caddel)
 * 2009: Briggflatts (with audio CD and video DVD)
 * 2012: Bunting's Persia (translations by Basil Bunting, edited by Don Share)
 * 2016: The Poems of Basil Bunting (posthumous, edited, with intro and commentary by Don Share)
 * 2022: Letters of Basil Bunting (selected and edited by Alex Niven)

title: Basil Bunting


text:
Projective module

In mathematics, particularly in algebra, the class of projective modules enlarges the class of free modules (that is, modules with basis vectors) over a ring, keeping some of the main properties of free modules. Various equivalent characterizations of these modules appear below.

Every free module is a projective module, but the converse fails to hold over some rings, such as Dedekind rings that are not principal ideal domains. However, every projective module is a free module if the ring is a principal ideal domain such as the integers, or a (multivariate) polynomial ring over a field (this is the Quillen–Suslin theorem).

Projective modules were first introduced in 1956 in the influential book Homological Algebra by Henri Cartan and Samuel Eilenberg.

Lifting property
The usual category theoretical definition is in terms of the property of lifting that carries over from free to projective modules: a module P is projective if and only if for every surjective module homomorphism f : N ↠ M and every module homomorphism g : P → M, there exists a module homomorphism h : P → N such that f h = g. (We don't require the lifting homomorphism h to be unique; this is not a universal property.)

 * [[Image:Projective-module-P.svg|120px]]

The advantage of this definition of "projective" is that it can be carried out in categories more general than module categories: we don't need a notion of "free object". It can also be dualized, leading to injective modules. The lifting property may also be rephrased as every morphism from $$P$$ to $$M$$ factors through every epimorphism to $$M$$. Thus, by definition, projective modules are precisely the projective objects in the category of R-modules.

Split-exact sequences
A module P is projective if and only if every short exact sequence of modules of the form

 * $$0\rightarrow A\rightarrow B\rightarrow P\rightarrow 0$$

is a split exact sequence. That is, for every surjective module homomorphism f : B ↠ P there exists a section map, that is, a module homomorphism h : P → B such that f h = idP . In that case, h(P) is a direct summand of B, h is an isomorphism from P to h(P), and h f is a projection on the summand h(P). Equivalently,

 * $$B = \operatorname{Im}(h) \oplus \operatorname{Ker}(f) \ \

\text{ where } \operatorname{Ker}(f) \cong A\ \text{ and } \operatorname{Im}(h) \cong P.$$

Direct summands of free modules
A module P is projective if and only if there is another module Q such that the direct sum of P and Q is a free module.

Exactness
An R-module P is projective if and only if the covariant functor Hom(P, -): R-Mod → Ab is an exact functor, where R-Mod is the category of left R-modules and Ab is the category of abelian groups. When the ring R is commutative, Ab is advantageously replaced by R-Mod in the preceding characterization. This functor is always left exact, but, when P is projective, it is also right exact. This means that P is projective if and only if this functor preserves epimorphisms (surjective homomorphisms), or if it preserves finite colimits.

Dual basis
A module P is projective if and only if there exists a set $$\{a_i \in P \mid i \in I\}$$ and a set $$\{f_i\in \mathrm{Hom}(P,R) \mid i\in I\}$$ such that for every x in P, fi  (x) is only nonzero for finitely many i, and $$x=\sum f_i(x)a_i$$.

Elementary examples and properties
The following properties of projective modules are quickly deduced from any of the above (equivalent) definitions of projective modules:
 * Direct sums and direct summands of projective modules are projective.
 * If $e = e^{2}$ is an idempotent in the ring $R$, then $Re$ is a projective left module over R.

Let $$R = R_1 \times R_2$$ be the direct product of two rings $$R_1$$ and $$R_2,$$ which is a ring for the componentwise operations. Let $$e_1=(1,0)$$ and $$e_2=(0,1).$$ Then $$e_1$$ and $$e_2$$ are idempotents, and belong to the centre of $$R.$$ The two-sided ideals $$Re_1$$ and $$Re_2$$ are projective modules, since their direct sum (as $R$-modules) equals the free $R$-module $R$. However, if $$R_1$$ and $$R_2$$ are nontrivial, then they are not free as modules over $$R$$. For instance $$\mathbb{Z}/2\mathbb{Z}$$ is projective but not free over $$\mathbb{Z}/6\mathbb{Z}$$.

Relation to other module-theoretic properties
The relation of projective modules to free and flat modules is subsumed in the following diagram of module properties:

The left-to-right implications are true over any ring, although some authors define torsion-free modules only over a domain. The right-to-left implications are true over the rings labeling them. There may be other rings over which they are true. For example, the implication labeled "local ring or PID" is also true for (multivariate) polynomial rings over a field: this is the Quillen–Suslin theorem.

Projective vs. free modules
Any free module is projective. The converse is true in the following cases:
 * if R is a field or skew field: any module is free in this case.
 * if the ring R is a principal ideal domain. For example, this applies to R = Z (the integers), so an abelian group is projective if and only if it is a free abelian group. The reason is that any submodule of a free module over a principal ideal domain is free.
 * if the ring R is a local ring. This fact is the basis of the intuition of "locally free = projective". This fact is easy to prove for finitely generated projective modules. In general, it is due to ; see Kaplansky's theorem on projective modules.

In general though, projective modules need not be free: The difference between free and projective modules is, in a sense, measured by the algebraic K-theory group K0(R); see below.
 * Over a direct product of rings R × S where R and S are nonzero rings, both R × 0 and 0 × S are non-free projective modules.
 * Over a Dedekind domain a non-principal ideal is always a projective module that is not a free module.
 * Over a matrix ring Mn(R), the natural module R n is projective but is not free when n > 1.
 * Over a semisimple ring, every module is projective, but a nonzero proper left (or right) ideal is not a free module. Thus the only semisimple rings for which all projectives are free are division rings.

Projective vs. flat modules
Every projective module is flat. The converse is in general not true: the abelian group Q is a Z-module that is flat, but not projective.

Conversely, a finitely related flat module is projective.

and proved that a module M is flat if and only if it is a direct limit of finitely-generated free modules.

In general, the precise relation between flatness and projectivity was established by (see also  and ) who showed that a module M is projective if and only if it satisfies the following conditions: This characterization can be used to show that if $$R \to S$$ is a faithfully flat map of commutative rings and $$M$$ is an $$R$$-module, then $$M$$ is projective if and only if $$M \otimes_R S$$ is projective. In other words, the property of being projective satisfies faithfully flat descent.
 * M is flat,
 * M is a direct sum of countably generated modules,
 * M satisfies a certain Mittag-Leffler-type condition.

The category of projective modules
Submodules of projective modules need not be projective; a ring R for which every submodule of a projective left module is projective is called left hereditary.

Quotients of projective modules also need not be projective, for example Z/n is a quotient of Z, but not torsion-free, hence not flat, and therefore not projective.

The category of finitely generated projective modules over a ring is an exact category. (See also algebraic K-theory).

Projective resolutions
Given a module, M, a projective resolution of M is an infinite exact sequence of modules
 * ⋅⋅⋅ → Pn → ⋅⋅⋅ → P2 → P1 → P0 → M → 0,

with all the Pi s projective. Every module possesses a projective resolution. In fact a free resolution (resolution by free modules) exists. The exact sequence of projective modules may sometimes be abbreviated to P(M) → M → 0 or P• → M → 0. A classic example of a projective resolution is given by the Koszul complex of a regular sequence, which is a free resolution of the ideal generated by the sequence.

The length of a finite resolution is the index n such that Pn is nonzero and Pi = 0 for i greater than n. If M admits a finite projective resolution, the minimal length among all finite projective resolutions of M is called its projective dimension and denoted pd(M). If M does not admit a finite projective resolution, then by convention the projective dimension is said to be infinite. As an example, consider a module M such that pd(M) = 0. In this situation, the exactness of the sequence 0 → P0 → M → 0 indicates that the arrow in the center is an isomorphism, and hence M itself is projective.

Projective modules over commutative rings
Projective modules over commutative rings have nice properties.

The localization of a projective module is a projective module over the localized ring. A projective module over a local ring is free. Thus a projective module is locally free (in the sense that its localization at every prime ideal is free over the corresponding localization of the ring).

The converse is true for finitely generated modules over Noetherian rings: a finitely generated module over a commutative Noetherian ring is locally free if and only if it is projective.

However, there are examples of finitely generated modules over a non-Noetherian ring that are locally free and not projective. For instance, a Boolean ring has all of its localizations isomorphic to F2, the field of two elements, so any module over a Boolean ring is locally free, but there are some non-projective modules over Boolean rings. One example is R/I where R is a direct product of countably many copies of F2 and I is the direct sum of countably many copies of F2 inside of R. The R-module R/I is locally free since R is Boolean (and it is finitely generated as an R-module too, with a spanning set of size 1), but R/I is not projective because I is not a principal ideal. (If a quotient module R/I, for any commutative ring R and ideal I, is a projective R-module then I is principal.)

However, it is true that for finitely presented modules M over a commutative ring R (in particular if M is a finitely generated R-module and R is Noetherian), the following are equivalent. Moreover, if R is a Noetherian integral domain, then, by Nakayama's lemma, these conditions are equivalent to
 * 1) $$M$$ is flat.
 * 2) $$M$$ is projective.
 * 3) $$M_\mathfrak{m}$$ is free as $$R_\mathfrak{m}$$-module for every maximal ideal $$\mathfrak{m}$$ of R.
 * 4) $$M_\mathfrak{p}$$ is free as $$R_\mathfrak{p}$$-module for every prime ideal $$\mathfrak{p}$$ of R.
 * 5) There exist $$f_1,\ldots,f_n \in R$$ generating the unit ideal such that $$M[f_i^{-1}]$$ is free as $$R[f_i^{-1}]$$-module for each i.
 * 6) $$\widetilde{M}$$ is a locally free sheaf on $$\operatorname{Spec}R$$ (where $$\widetilde{M}$$ is the sheaf associated to M.)
 * The dimension of the $$k(\mathfrak{p})$$-vector space $$M \otimes_R k(\mathfrak{p})$$ is the same for all prime ideals $$\mathfrak{p}$$ of R, where $$k(\mathfrak{p})$$ is the residue field at $$\mathfrak{p}$$. That is to say, M has constant rank (as defined below).

Let A be a commutative ring. If B is a (possibly non-commutative) A-algebra that is a finitely generated projective A-module containing A as a subring, then A is a direct factor of B.

Rank
Let P be a finitely generated projective module over a commutative ring R and X be the spectrum of R. The rank of P at a prime ideal $$\mathfrak{p}$$ in X is the rank of the free $$R_{\mathfrak{p}}$$-module $$P_{\mathfrak{p}}$$. It is a locally constant function on X. In particular, if X is connected (that is if R has no other idempotents than 0 and 1), then P has constant rank.

Vector bundles and locally free modules
A basic motivation of the theory is that projective modules (at least over certain commutative rings) are analogues of vector bundles. This can be made precise for the ring of continuous real-valued functions on a compact Hausdorff space, as well as for the ring of smooth functions on a smooth manifold (see Serre–Swan theorem that says a finitely generated projective module over the space of smooth functions on a compact manifold is the space of smooth sections of a smooth vector bundle).

Vector bundles are locally free. If there is some notion of "localization" that can be carried over to modules, such as the usual localization of a ring, one can define locally free modules, and the projective modules then typically coincide with the locally free modules.

Projective modules over a polynomial ring
The Quillen–Suslin theorem, which solves Serre's problem, is another deep result: if K is a field, or more generally a principal ideal domain, and R = K[X1,...,Xn] is a polynomial ring over K, then every projective module over R is free. This problem was first raised by Serre with K a field (and the modules being finitely generated). Bass settled it for non-finitely generated modules, and Quillen and Suslin independently and simultaneously treated the case of finitely generated modules.

Since every projective module over a principal ideal domain is free, one might ask this question: if R is a commutative ring such that every (finitely generated) projective R-module is free, then is every (finitely generated) projective R[X]-module free? The answer is no. A counterexample occurs with R equal to the local ring of the curve y2 = x3 at the origin. Thus the Quillen–Suslin theorem could never be proved by a simple induction on the number of variables.

title: Projective module


text:
Romuva (religion)

Romuva is a neo-pagan movement derived from the traditional mythology of the Lithuanians, attempting to reconstruct the religious rituals of the Lithuanians before their Christianization in 1387. Practitioners of Romuva claim to continue Baltic pagan traditions which survived in folklore, customs and superstition. Romuva is a polytheistic pagan faith which asserts the sanctity of nature and ancestor worship. Practicing the Romuva faith is seen by many adherents as a form of cultural pride, along with celebrating traditional forms of art, retelling Baltic folklore, practicing traditional holidays, playing traditional Baltic music, singing traditional dainos (songs), as well as ecological activism and stewarding sacred places.

Romuva primarily exists in Lithuania but there are also congregations of adherents in Australia, Canada, Russia, the United States, and England. There are believers of Baltic pagan faiths in other nations, including Dievturība in Latvia. According to the 2001 census, there were approximately 1,200 people in Lithuania identifying with Romuva. That number jumped to around 5,100 in the 2011 census.

Etymology
The terms Romuva, Romovė, and Ruomuva came from medieval written sources in East Prussia mentioning the pagan Baltic temple Romowe. The word has meanings of "temple" and "sanctuary", but, further, also "abode of inner peace". The Baltic root ram-/rām-, from which Romuva derives, has the meaning of 'calm, serene, quiet', stemming from the Proto-Indo-European *h₁rem-.

Ancient and medieval Lithuanian faith
Whatever religion the original inhabitants of the Baltic region had predates recorded history. Mesolithic hunters, gatherers, and anglers of the region practised a religion focused on their occupations. Marija Gimbutas controversially suggested that agrarian settlers of around 3500–2500 BCE were examples of Earth-worshipping Old Europeans. After this, Indo-Europeans entered the area and brought with them their Proto-Indo-European religion. This religion, including elements from the religious past of the region, evolved into the paganism which is attested in the Middle Ages and later.

The adherents of this Baltic religion prospered relatively unhindered until the 9th century when they began to come under pressure from outside Christian forces. The Annals of Quedlinburg mention a missionary, Bruno of Querfurt, who was killed along with 18 men by Yotvingians while attempting to convert the pagans in the area of Lithuania and Prussia in 1009 CE. This was the first time the name of Lithuania was mentioned in written sources. Other sources suggest Bruno had been killed for violating The Holy Forest and destroying statues of gods.

Beginning in 1199, the Roman Catholic Church declared crusades against Baltic pagans. Grand Duke Mindaugas was Christianized with his family and warriors in 1251 so that the Crusades might be ended by the Church. But Mindaugas still worshiped pagan deities as the Hypatian chronicle mentions. He sacrificed to the pagan Supreme god (*Andajus, later Dievas), Perkūnas, Teliavelis (god of smiths), and *Žvorūna (goddess of forests and hunters). Despite any insincerity and realpolitik in his Christian faith, some subsidiary states of Mindaugas' Grand Duchy rebelled in protest. In 1261 Mindaugas renounced his Christian faith as his official conversion failed to placate the Crusaders.

Even in the face of Crusaders, by the time of Grand Duke Gediminas, the Grand Duchy of Lithuania expanded its influence until it formed the political centre of a vast and prosperous "pagan Empire". Lithuanians thus survived late into history as appreciable representatives of ancient European paganism, preserving this tradition as the official, state religion until the late 14th and early 15th centuries when Christianity was finally accepted by the states of the Grand Duchy, again for political reasons. Lithuanians were thus the last non-nomadic people in Europe practicing a European ethnic religion. Unofficially, Lithuanians continued in their adherence to traditional paganism.

Revival
The Romantic epoch started in the 19th century. This led Lithuanians to look back to their past for both intellectual and spiritual inspiration. The national revival started and Lithuanian intelligentsia idealised ancient paganism and folklore. Some historians wanted to prove the beauty of ancient polytheism and even started creating new aspects of Lithuanian mythology. One of the most famous of these was Theodor Narbutt who edited Ancient Greek myths and created new Lithuanian ones.

In the beginning of the 20th century, ancient pagan traditions were still continued in folklore and customs. People were celebrating ancient pagan festivals mixed with Christian traditions. Such festivals include Vėlinės (day of dead souls, similar to Celtic Halloween), Užgavėnės (festival when winter ends and spring begins), and Rasa or Joninės. For Užgavėnės, people in Samogitia may dress in costumes including masks and burn an idol of an old lady, called Morė or Giltine, goddess of death.

Modern folk religion
The philosopher Vydūnas is taken as a sort of founding father of Romuva. He actively promoted awareness of and participation in pagan festivals. Vydūnas saw Christianity as foreign to Lithuanians, and instead he brought his attention to what he saw as the spiritual vision of the adherents of the traditional Baltic religion. He ascribed to this a sense of awe in their cosmology, as they saw the universe as a great mystery, and respect for every living being as well as the earth in their morality, as they saw the whole world and every individual as a symbol of life as a whole. The Divine was represented by fire, which was as such used ritually to worship the divine and itself held sacred. Vydūnas had given special treatment to this religion of the Lithuanians in his drama Amžina ugnis (An Eternal Flame). Among this and other works, Vydūnas exalted the faith as being on the highest level of spiritual expression, along with other forms which he recognized.

Domas Šidlauskas-Visuomis (1878–1944) began to create Vaidevutybė (Baltic paganism) in 1911. In the 1920s the Latvian folk religion movement Dievturība was started by Ernests Brastiņš. The main problem was that the first movements were based on limited folklore sources and influenced by Far Eastern traditions such as Hinduism and Buddhism. Even so, the idea of Romuva did not die during the Soviet occupation of Lithuania.

Soviet suppression
The Lithuanian pagan movement was stopped by Soviet occupation in 1940. Due to the nationalist nature of Romuva, the faith was suppressed during the Soviet occupation and many practitioners were executed or deported to forced labor camps in Siberia. After Joseph Stalin's death the cultural life became more free.

A clandestine Romuva group is known to have existed within a labor camp in Inta, Russia. After the members were released and returned to Lithuania around 1960, some of these practitioners, along with Jonas Trinkūnas, formed the Vilnius Ethnological Ramuva and began organizing public celebrations of traditional Lithuanian religious holidays, starting with Rasa in 1967. In 1971 the Soviets expelled the members from the university they attended and exiled the leaders. By 1988, when the power of the Soviet Union was waning and Lithuanian independence was on the horizon, Romuva groups began reorganizing in the Baltic nations and practicing their religion in the open.

Independence
After Lithuania regained independence in 1990, Romuva was recognised as an Ancient Baltic faith community in 1992. Under the auspices of the Law on Religious Communities and Associations which was passed in Lithuania in 1995, Romuva gained recognition as a "non-traditional" religion. The law requires a minimum of 25 years of existence before such a religion can receive the state support reserved for "traditional" religions.

In 1990, Trinkūnas created Kūlgrinda, a band that performs in many Romuva festivals. The community was organized and led by krivių krivaitis (high priest) Jonas Trinkūnas until his death in 2014. He was buried according to the old Baltic traditions. His wife Inija Trinkūnienė was chosen as the new krivė (high priestess) and her ordination was held on 31 May 2015, in Vilnius on the Gediminas Hill. She is the first woman to become krivė in the long pagan history.

On 24 May 2018, Seimas passed a proposal for granting state recognition to Romuva and began discussing it in the parliamentary committees. In June 2019, Seimas voted to reject Romuva's petition to be recognized as a "traditional" religion. The law provides that the petition could be resubmitted in ten years. The proposal was opposed mainly by the members of the Homeland Union, particularly by Žygimantas Pavilionis. Romuva sued Lithuania in the European Court of Human Rights and won a unanimous decision in June 2021 that the Seimas did not remain "neutral and impartial in exercising their regulatory powers". Romuva will be allowed to reapply for recognition after three months of the ruling.

Religious practices
The Baltic aukuras or "fire altar" is a stone altar in which a fire is ritually lit. Participants wash their hands and face before approaching the aukuras, and then they sing dainos or ritual hymns as the fire is lit. Food, drink, grasses, and flowers are offered to the flame as the group sings the dainas. After the primary offering, participants offer their own verbal or silent prayers which are carried to the Gods with the smoke and sparks of the flame.

A Romuva priest is known as a vaidila (plural vaidilos), and a Romuva priestess is known as a vaidilutė (plural vaidilutės). As a recognised figure of authority in his or her community, the priest must have the proper skills and knowledge he or she needs to conduct religious ceremonies to honour the Gods.

A Romuva shrine is a field with one or several idols in front of a sacred fire where sacrifices are burned, known as an alka.

Romuva centres

Samogitian Sanctuary was originally planned to be rebuilt on Birutė hill in Palanga but was not agreed to by the mayor of Palanga. Instead, it was built on a hill near Šventoji which also has 11 sculptures of pagan gods. There are four main festivals in a year:
 * 23 March – Vernal equinox
 * 22 June – Summer solstice
 * 23 September – Autumnal equinox
 * 20 December – Winter solstice

Relation with Hinduism
The Romuva religion shares similarities with Hinduism. For example, in Lithuanian, the word darna means harmony and coherence, and for Lithuanian pagans, that is a religious tenet as well – the balance of the world. It also superficially resembles the word dharma, Hinduism's cosmic order. The linguistic similarity between darna and dharma is likely a coincidence – some scholars say the two do not necessarily share an etymology, while others point to a common indo-european connection. But for Lithuania's Romuva community, which traces its traditions back to ancient folklore, it is evidence of a connection to India, Hinduism and Sanskrit that has become a part of their Romuva identity, along with its pantheon of gods and fairly standard pagan rituals. Some believe that the connection between Hinduism and Romuva made Romuva to be more than a "primitive, shamanic religious tradition". Jonas Trinkūnas, a leading founder and priest of modern-day Romuva, performed marriages in the same manner as Hindu Vedic weddings. Mantras and chants were recited and the couple took vows after doing rounds of the fire. Trinkūnas further claimed that Rajputs were the ancestors of a Romuva tribe that once ruled Lithuania for many years and some of their ancient practices are practiced today.

Similarly Ašvieniai are divine twins in the Lithuanian mythology, counterparts of Vedic Ashvins. The Ašvieniai are represented as pulling a carriage of Saulė (the Sun) through the sky. Ašvieniai, depicted as žirgeliai or little horses, are common motifs on Lithuanian rooftops,

Romuva and Hindu groups have come together on numerous occasions to share prayers and participate in dialogue. These events have taken place in Lithuania, Atlantic City, New Jersey, Boston, Massachusetts, Epping, New Hampshire, and elsewhere.

title: Romuva (religion)


text: Talk:Mujer, Casos de la Vida Real

title: Talk:Mujer, Casos de la Vida Real


text:
OpenMSX

openMSX is a free software emulator for the MSX architecture. It is available for multiple platforms, including Microsoft Windows and POSIX systems such as Linux

For copyright reasons, the emulator cannot be distributed with original MSX-BIOS ROM images. Instead, openMSX includes C-BIOS, a minimal implementation of the MSX BIOS, allowing some games to be played without the original ROM image. It is possible for the user to replace C-BIOS by native BIOS if they prefer.

OpenMSX emulates a large amount of MSX systems and MSX related hardware, including:

 * MSXturboR
 * Moonsound
 * IDE Controller by Sunrise
 * GFX9000
 * Pioneer Palcom LaserDisc

Also some computer systems similar to MSX are emulated, like the SpectraVideo SVI-318/328, ColecoVision and Sega SG-1000.

Notable features include:
 * Hard- and software Scalers
 * Debugging
 * Tcl Script Support
 * Cheat Finder (through Tcl)
 * Game Trainers (through Tcl)
 * Audio/Video recording
 * Reverse support (go back in emulated time to correct mistakes or debug what happened)

OpenMSX has an open communication protocol to communicate with the openMSX emulator. Utilizing this communication protocol enables to write versatile add-ons for openMSX. Projects making use of this protocol include the following applications:
 * openMSX Catapult (by the openMSX team)
 * openMSX Debugger (by the openMSX team)
 * openMSXControl plugin
 * NekoLauncher openMSX
 * openMSX Peashooter
 * openMSX Control Plugin for Gedit

Currently Catapult, a GUI developed for the emulator that is part of the project, is being redeveloped utilizing Python and the Qt toolkit.

The openMSX Debugger is also under development, written in C++, also utilizing the Qt Toolkit.

title: OpenMSX


text:
XY (magazine)

XY is a gay men's magazine which has been published in the United States since 1996. XY started as a gay male youth-oriented magazine and social network. Its name is a reference to the XY chromosome pair found in males.

XY published issue 50 in October 2016 (with its original staff) after an eight-year hiatus since 2008, during which most of its staff published as B Magazine.

Background
XY was founded by Peter Ian Cummings in San Francisco in 1996, and moved its operations to San Diego, California in 2001, and West Hollywood, California in 2004. It published roughly four editions a year until 2008; the Fall 2016 is Issue 50, the Wonderland Issue. The magazine contains political and cultural articles, pictures, and submissions by readers. Featured photographers included Steven Underhill (cover of issue 1, 1996), Bradford Noble, James Dawson, and many others. Featured comic series included Tough Love by Abby Denson (who still appears in Issue 50) and Joe Boy by Joe Phillips. Issue 50, “Wonderland,” which looks at the future of the U.S., includes well-known writers Douglas Rushkoff, Scott Santens writing about Basic Income, David Leddick, and Mark Simpson.

XY is a magazine for the teen to mid twenty year old gay male. Published from 1996 to 2007, this groundbreaking publication saw majority of this generation's gay youth through the hardest times of their lives.

XY is a glossy, color magazine, published bi-monthly, and known best for its original photography, brazenly honest commentary on politics and culture, review of film, music and literature, reader contributions, advice on surviving young and gay, and a rather dark sense of humor.

From its inception in 1996 through 2007, 49 issues were published. In issue 49 of XY (the winter 2008 issue), founding editor Peter Ian Cummings announced that he would be leaving the magazine for personal reasons; that he and his investors were looking for a new team to take it over.

When an exhaustive search produced no suitable buyers, the magazine remained in limbo until 2010, when Cummings filed for bankruptcy. During the bankruptcy proceedings, Cummings, seeking to protect users' privacy, complained to the Privacy Division of the Federal Trade Commission (FTC), a Federal Regulatory Agency, who warned the investors; the xy.com profile data and XY mailing addresses were ordered destroyed to protect users' privacy (more below).

XY's investors then sold the valuable XY.Com domain name to a Chinese game developer. After six more years of limbo, Cummings and the original team relaunched XY in 2016 after reforming XY as XY Magazine Foundation, a public-interest L3C Foundation.

Special editions and other publications
As well as its regular issues, the magazine has published a series of specials:
 * Two editions of the "Survival Guide" have been produced. They were more serious than usual editions with articles on everything from coming out to age of consent laws to suicide.  The cover was illustrated by Abby Denson.
 * "The Best of XY" contained the best of the magazine's articles, as selected by editors, contributors, and readers.
 * "XY: The Photos" contained the best photos from the magazine.
 * "XY: The Photos 1996+2007" contained additional photos

XYFoto
A bimonthly companion magazine XYFoto was launched in 2003 containing only photographs. This magazine was printed on matte paper and contains erotic but non-pornographic images of young men. Most issues are centered on a different city or state. Eight issues have been published, each by a different photographer, including Jevpic ("Palm Springs," 2016, which was announced in XY #50), Sean Bentz, Adam Raphael, Steven Underhill, Christopher Makos, James Patrick Dawson and Peter Ian Cummings.

Website
XY operated the website xy.com, which featured magazine content as well as an online dating service "for young gay men." The publisher notes that XY.Com was the world's largest social network for young gay men "before Facebook and Grindr, with an estimated 500,000 members." XY's new website is at xymag.org.

Reader demographic
When XY launched in 1996, according to the publisher, the average age of its readers was 22. By 2001 this had lowered to 18, a demographic shift largely attributable to an increase in under-18 readers, "because people were coming out at younger ages." The publisher states that the new XY is aimed at "all ages and planets."

Controversy
As a publication for young gay and bisexual men, XY has sometimes had a difficult time attracting advertisers, and often ran editorials on the topic.

Another controversy involved XY's longtime Managing Editor, Michael Glatze, who left the magazine in 2001, co-edited the "XY Survival Guide" in 2003, and in 2007 announced that he no longer identified as a homosexual, and denounced homosexuality. He is now a conservative Christian who opposes gay rights.

In July 2010, the Bureau of Consumer Protection of the Federal Trade Commission denied a request by XY's investors to obtain the customer database for the old XY magazine and profile files on the xy.com web site, which list about 100,000 and 1 million subscribers, respectively. Conforming with Cummings's and his staff's privacy policy of the magazine and site, which stated that they would "never sell its list to anybody", was found to take precedence over the desire of these investors to obtain the data for unspecified use. Many of those customers would still be underage and would not be out to their families yet, thus making their privacy of particular concern. As a result of this FTC warning, the names, addresses, and online profiles were ordered destroyed.

title: XY (magazine)


text:
The Golden Oecumene

The Golden Oecumene is a science fiction trilogy by the American writer John C. Wright. It consists of three books, The Golden Age, The Phoenix Exultant and The Golden Transcendence.

Plot introduction
The author's first novel, it revolves around the protagonist Phaethon (full name Phaethon Prime Rhadamanth Humodified (augment) Uncomposed, Indepconsciousness, Base Neuroformed, Silver-Gray Manorial Schola, Era 7043). The novel concerns Phaethon's discovery that parts of his past have been edited out of his mind—apparently by himself.

Book 1: The Golden Age
The novel is set tens of thousands of years in the future, 100 centuries after the start of a new era, in a voluntary anarchistic society spanning the Solar System called the Golden Oecumene. Technology makes nearly everyone immortal and tremendously wealthy, except those exiled from society or living outside by choice. The protagonist, Phaethon, is a member of a group, called the Manorials, for whom telepresence has completely replaced the phone and video-phone, as the Manorials travel and communicate as virtual projections on the physical world. The Manorial elites rarely go anywhere in person and live almost always connected to the Mentality, their version of the Internet. The Sophotechs, a superior line of computer intelligences, do most of the work, research, and simulations required by the society. There is only one remaining court, the Curia, and they rarely hear cases since everything can be solved externally by superior Sophotech intelligence and simulation. The entire military is made up of one man, Atkins, who most of the society has forgotten. The most powerful groups are the Hortators and the Peers, although about 90 percent of the society's wealth is controlled by the Sophotechs. The Hortators serve to convince people to act in a way beneficial to society. The Peers are the most wealthy and powerful humans ever to have lived, and they include Phaethon's "father" Helion, who created the Solar Array, a means of mixing the Sun's mass in order to extend the main-sequence hydrogen-burning lifetime of our star.

Phaethon becomes convinced that there is an enemy presence originating from an ancient failed colonization-attempt on another star, and becomes constantly dogged by clandestine enemies. The peaceful Utopian society does not believe in Phaethon's hostile experiences and discoveries, because of the enemy's superior subterfuge and technology. Phaethon must face his memories, the reasons for their loss, and his original dream of space exploration, risk, and enterprise in the face of a powerful, mysterious enemy and his Utopian society that treasures its present safety and stability above all else.

Book 2: The Phoenix Exultant
Phaethon is in exile where he must learn to cope without access to the Mentality, as he believes that there is a virus infecting it that is targeting him. He eventually travels to the island of Ceylon where many exiles are living out their remaining lives. Phaethon finds that not everyone in the solar system agrees with his exile and comes up with a plan to return to his ship the Phoenix Exultant.

A copy of his wife, Daphne tracks him down and between her and the only soldier left in the solar system, we discover the truth about how Phaethon was tricked into exile.

Book 3: The Golden Transcendence
In the final book of the series, Phaethon must confront the Nothing Sophotech, understand its history in the distortions of an anarchistic society with older roots than his own, and discover how to either liberate it or destroy it—before it destroys or absorbs him and all that he loves.

Reception
Publishers Weekly in their review said "Wright's ornate and conceptually dense prose will not be to everyone's taste but, for those willing to be challenged, this is a rare and mind-blowing treat." Kirkus Reviews had this recommendation in their review saying "this extraordinary feat of invention and plotting would be all the more impressive had the book not ended with the central mystery unresolved, leaving readers dazzled and annoyed in equal measure." Jackie Cassada in her review for Library Journal praised the novel saying it was "bursting with kaleidoscopic imagery, Wright's first novel chronicles the quest of a far-future everyman in his journey of self-discovery. Reminiscent of the panoramic novels of Arthur C. Clarke, Iain Banks, and Jack Vance".

Allusions
The novel includes many classical literary references. Phaethon's name and character as well as his father Helion are direct references to the Greek myth of Phaëton who stole his father's (the sun god Helios) chariot and rode it too close to the Sun, not unlike the tale of Icarus, who committed a similar error. There are also references to works of the science fiction canon: the title and characters conform to the mold established by Robert A. Heinlein in the 1940s and 50s that constituted the "Golden Age" of science fiction. The book's subtitle also describes itself as a "Romance of the far future," a reply to Olaf Stapledon's Last and First Men.

title: The Golden Oecumene