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Proof by exhaustion

Proof by exhaustion, also known as proof by cases, proof by case analysis, complete induction or the brute force method, is a method of mathematical proof in which the statement to be proved is split into a finite number of cases or sets of equivalent cases, and where each type of case is checked to see if the proposition in question holds. This is a method of direct proof. A proof by exhaustion typically contains two stages:

 * 1) A proof that the set of cases is exhaustive; i.e., that each instance of the statement to be proved matches the conditions of (at least) one of the cases.
 * 2) A proof of each of the cases.

The prevalence of digital computers has greatly increased the convenience of using the method of exhaustion (e.g., the first computer-assisted proof of four color theorem in 1976), though such approaches can also be challenged on the basis of mathematical elegance. Expert systems can be used to arrive at answers to many of the questions posed to them. In theory, the proof by exhaustion method can be used whenever the number of cases is finite. However, because most mathematical sets are infinite, this method is rarely used to derive general mathematical results.

In the Curry–Howard isomorphism, proof by exhaustion and case analysis are related to ML-style pattern matching.

Example
Proof by exhaustion can be used to prove that if an integer is a perfect cube, then it must be either a multiple of 9, 1 more than a multiple of 9, or 1 less than a multiple of 9.

Proof: Each perfect cube is the cube of some integer n, where n is either a multiple of 3, 1 more than a multiple of 3, or 1 less than a multiple of 3. So these three cases are exhaustive:
 * Case 1: If n = 3p, then n3 = 27p3, which is a multiple of 9.
 * Case 2: If n = 3p + 1, then n3 = 27p3 + 27p2 + 9p + 1, which is 1 more than a multiple of 9. For instance, if n = 4 then n3 = 64 = 9×7 + 1.
 * Case 3: If n = 3p − 1, then n3 = 27p3 − 27p2 + 9p − 1, which is 1 less than a multiple of 9. For instance, if n = 5 then n3 = 125 = 9×14 − 1. Q.E.D.

Elegance
Mathematicians prefer to avoid proofs by exhaustion with large numbers of cases, which are viewed as inelegant. An illustration as to how such proofs might be inelegant is to look at the following proofs that all modern Summer Olympic Games are held in years which are divisible by 4:

Proof: The first modern Summer Olympics were held in 1896, and then every 4 years thereafter (neglecting exceptional situations such as when the games' schedule were disrupted by World War I, World War II and the COVID-19 pandemic.). Since 1896 = 474 × 4 is divisible by 4, the next Olympics would be in year 474 × 4 + 4 = (474 + 1) × 4, which is also divisible by four, and so on (this is a proof by mathematical induction). Therefore, the statement is proved.

The statement can also be proved by exhaustion by listing out every year in which the Summer Olympics were held, and checking that every one of them can be divided by four. With 28 total Summer Olympics as of 2016, this is a proof by exhaustion with 28 cases.

In addition to being less elegant, the proof by exhaustion will also require an extra case each time a new Summer Olympics is held. This is to be contrasted with the proof by mathematical induction, which proves the statement indefinitely into the future.

Number of cases
There is no upper limit to the number of cases allowed in a proof by exhaustion. Sometimes there are only two or three cases. Sometimes there may be thousands or even millions. For example, rigorously solving a chess endgame puzzle might involve considering a very large number of possible positions in the game tree of that problem.

The first proof of the four colour theorem was a proof by exhaustion with 1834 cases. This proof was controversial because the majority of the cases were checked by a computer program, not by hand. The shortest known proof of the four colour theorem today still has over 600 cases.

In general the probability of an error in the whole proof increases with the number of cases. A proof with a large number of cases leaves an impression that the theorem is only true by coincidence, and not because of some underlying principle or connection. Other types of proofs—such as proof by induction (mathematical induction)—are considered more elegant. However, there are some important theorems for which no other method of proof has been found, such as
 * The proof that there is no finite projective plane of order 10.
 * The classification of finite simple groups.
 * The Kepler conjecture.
 * The Boolean Pythagorean triples problem.

title: Proof by exhaustion


text:
Talk:Powwow

Disambiguation?
Should this be a disambiguation page with the two topis as Pow-wow (gathering) and Pow-wow (folk magic), and then possibly add Pow-wow (music)?
 * oops, forgot to sign. Gentgeen 07:52, 4 Nov 2003 (UTC)

 * It depends how much there is to write about Pow-wow as a gathering. If it isn't going to be expanded beyond what it currently is, it could just stay here. If it could be a proper article, then a disambiguation would be good. Angela 07:58, Nov 4, 2003 (UTC)
 * well, I could expand it, but I'm a little hesitant because I only know about powwows in California, so don't feel qualified to write the whole article myself.Gentgeen 08:20, 4 Nov 2003 (UTC)

 * Well that would be a start. It doesn't have to perfect straight away. If you think it has potential to develop into an article, then I'd say go for it. Angela 08:40, Nov 4, 2003 (UTC)

 * ok, I'll put this on my to do list. Gentgeen

 * By all means write about pow-wows. Whether we need a separate page may ultimately depend on how much you write.  If you separate the two, it will of course be needful to go back and change the pages that link here to point to the right page.  (What is "pow-wow" as a music genre, anyways?) -- Smerdis of Tlön 17:35, 4 Nov 2003 (UTC)

 * Powwow music is the music sung at a Native American powwow. It generally consists of multiple voice and drum accompanyment, in a chanting style.  It is further divided into (generally) two styles, Northern and Southern, and then each has various types of songs to use for particular dances.  At every powwow I've been to the music is performed live by between 2 and 15 drums (the name of the group as well as the instrument), each with between 5 and 20 singers.  Various Native American recordings, including powwow music and native flute, can be purchased from Canyon Records, among others. - keep forgetting to sign Gentgeen 22:06, 4 Nov 2003 (UTC) -

 * I've got a start up on my page, User:Gentgeen/Pow-wow (gathering). Gentgeen 23:15, 5 Nov 2003 (UTC)

Cartoon
If i remeber correctly there was a cartoon called Pow-wows about native american bears. - fonzy

ok looked it up and i was wrng it was the paw paws. but tere was a cartoon called: "The Adventures of Pow Wow" and the cartoon character Pow Wow Wolf. - fonzy

Google results
Ok, I've got the article on Pow-wow gatherings ready to go, but I'd like to get some aggrement on how to split the articles. I propose that the Pow-wow page be about the Native American gatherings and a new page Pow-wow (folk magic) be assigned for the folk magic meaning. My reasons are that I get 76K+ hits on Google for Pow-wow Native American and 98K+ hits for Pow-wow Indian, but only ~ 6,600 hits for Pow-wow folk magic. When I searched just for Pow-wow, 15 of the top 20 hits were for Native American gatherings, 2 were for software programs, one was for a water cooler, one for a bicycle tour company, and one for a school newspaper. Any comments? Gentgeen 08:39, 8 Nov 2003 (UTC)

I agree. Move the current one to Pow-wow (folk magic), and move User:Gentgeen/Pow-wow (gathering) to Pow-wow. You'll need a sysop to delete the redirect after you move Pow-wow. Do you want me to do that now? Angela

OK, I've moved the old file to Pow-wow (folk magic), and am going figuring out which link needs to go where. If you'd like to delete the redirect, please do so. Thanks. Gentgeen 10:01, 8 Nov 2003 (UTC)

Ok, done. I've added the disambiguation parts at the bottom of each page too. I don't think a separate disambiguation page is needed unless Pow-wow (folk magic) is written as well, so maybe that can be done in the future. Angela 10:27, Nov 8, 2003 (UTC)

 * This might be bad, but I've copied and pasted the discussion from the pow-wow (folk magic) page back here, as all the talk had to do with both pages.

 * Yes, that makes sense. Great work on the article by the way! Angela 10:51, Nov 8, 2003 (UTC)

Arena director
From the Arena director section - "The arena director is responsible for making sure dancers are dancing during the pow-wow and that the drums know what song to sing"

Perhaps it should be ".. and that the drummers know what song to drum" ? --Cfailde 17:14, 2004 Aug 9 (UTC)

 * It might seem odd, but the common terminology is that drums sing songs. This is easier to understand if you know that drum refers to the entire group of performers as well as the instrument they are playing.  The performers in a drum group are sometimes called drummers, but more commonly called singers, as the songs they perform are voice accompanied by fairly simple, rythmic drumming.  Perhaps changing drum to drum group would make this more clear in the article. Gentgeen 19:07, 9 Aug 2004 (UTC)
 * I was unaware of any of that but then this subject and the associated terminology is new to me. Note that this may be the case for other readers of this article.  However seeing as this terminology is correct leave it as it is .. I for one am happy to know I live in a world were drums can "sing". --Cfailde 22:07, 2004 Aug 14 (UTC)

Powwow in Iraq
I'm not sure if this should be included somewhere in the article. The U.S. Army organied a powwow in Iraq, with soldiers and marines attending. Many interesting points made by the interviewed personal. Gentgeen 00:16, 2 Oct 2004 (UTC)

Offensive term?
What's the current cultural acceptance of this term? Like "squaw" and "wampum", this term strikes me as offensive in everyday language. Am I being overly PC?

If you are using it to describe a Pow wow, it's OK. If you are using it to describe anything else, it can be viewed as offensive. Best to err on the side of caution. Squaw on the other hand, is ALWAYS VERY offensive, because its original meaning referred not to the whole woman, but only to a specific body part. So on the offensiveness scale, saying "Wampum" for money or "Pow wow" for a meeting is about a 5, Squaw is a 10+. Montanabw (talk) 04:05, 1 October 2007 (UTC)
 * Apparently that is not true. J I P  | Talk 07:31, 22 November 2007 (UTC)

 * The academicians can debate which of three meanings they like best, but the issue predates Oprah, and geographers have been working to change place names and remove "squaw" from geographic features for a good decade. Personally, I think it best to show respect to the wishes of the people who consider it offensive, I suggest their understanding of what the word actually means (or what it has come to mean) is due considerable credit, more so than the analysis of a bunch of people who have never set foot on a reservation, and Indian people flat out consider "squaw" VERY VERY VERY offensive, it is in fact demeaning in its use and intent today. (At least out west, where it is one in a collection of assorted racial slurs)  And frankly, whether it originally meant the "v-word" or "young woman" (like in the eyes of the old time explorers there was a difference, given their attitudes toward Indian women in general) or "cornmeal mush," today it is in fact derogatory, it is often used in place of the "c-word" as an insult, it has been used in a derogatory fashion for decades, if not centuries, and it is most certainly NOT a term of respect.  This isn't a "PC thing", it is a term that needs to go out with the "N-Word" and other racially/culturally derogatory terms.

 * If you disagree, feel free to walk into any community of Indian people and use the term. I believe you will be set straight in very short order.

 * And by the way, however, "Native American" IS a "PC" term used in academe to distinguish American Indian people from people from the nation of India. If you actually call folks "Native American" to their face, at least out west, many, especially anyone who themselves has not been to college, will think you are a geek (even if they are too polite to say so).  Most Indian people I know say that they prefer to be identified by their tribal nation, i.e. Blackfeet, Crow, etc., but when speaking of themselves as a group across tribal affiliations, most of the folks I've run into say "Indian people," or "Native people."    Montanabw (talk) 06:56, 23 November 2007 (UTC)
 * His comment was not about whether "squaw" is offensive, it was whether it has an obscene origin. And I think the linked page pretty well debunks the idea that it does. The fact that some people are on a personal mission to remove the word from various public uses has nothing to do with the question - it's a simple question of fact. And folk etymologies (as this appears to be, having predictably come to light in the 70's) don't change that. 192.251.134.5 (talk) 16:41, 20 October 2011 (UTC)

This page is for talking about improving the article pow wow, not going on rants about being, or not being, PC. Thanks. Hyacinth (talk) 04:05, 27 May 2008 (UTC)

 * Um, did you notice that the discussion was over last November? (grin).   Montanabw (talk) 15:19, 27 May 2008 (UTC)

 * It was? 173.35.215.215 (talk) 02:21, 10 November 2011 (UTC)

I can see how squaw would be offensive, but the supposed offense from the informal use of "powwow" is just right-wing middle class liberal crap. Yes, you read right - "right wing" - because it establishes an elite pecking order.

Pow Wow
Thanks for contributing to Wikipedia. Unfortunately, the commercial links/content you added were inappropriate, as Wikipedia is an encyclopedia and should not be used for advertising or a collection of external links. See the welcome page if you'd like to learn more about contributing to the encyclopedia. Thanks!--Vercalos 06:05, 7 October 2006 (UTC)
 * My idea behind this edit was not advertising. My idea was: Give people outside the USA a chance to meet one another. I live in Neukoelln(Berlin), we have 300.000 citizens from 126 nations, we are really international. But it is hard to find other indian people here. The Pow Wow Restaurant I found sells indian food but the last real indian seen was some years ago. The seller of indian music-discs, I found, wants to sell indian music but he has only five vinyl-discs which he dont sell, cause they are like a souvenir for him. So it is really important to build networks! Please assist and show me a way. TIA --Peter Littmann 06:36, 7 October 2006 (UTC)
 * Still, it's not appropriate for an encyclopedia article. 192.251.134.5 (talk) 16:35, 20 October 2011 (UTC)

Germany

 * Silverland: Indian Arts and Crafts

Berlin
--Peter Littmann 07:55, 7 October 2006 (UTC)
 * PowwoW: Restaurant - Bar - Catering
 * Indian Music Shop, near Koertestrasse 15

Reads like a school organization's charter
Okay, that's way too brutal. At the very least, everything after the first paragraph should be in a section named "Modern Pow-wow Events". That there's no mention of even a single historical pow-wow, ouch. Or the use to defuse disputes between tribes/nations? Shenme 05:45, 17 March 2007 (UTC)

 * Thanks for not contributing one edit to the article. Hyacinth (talk) 02:06, 16 January 2008 (UTC)

New lead image
The new image that was added to the lead of the article is a bit out of place. The dancer appears to me to be an Aztec dancer. From what I've experienced, Aztecas don't participate during the events described in this article, but instead perform either before the pow-wow actually starts, or during an intermission or meal break. Their dance music is very different than "standard" pow-wow music, with no vocals and a more complicated drum beat. While a section could be added for the Aztecas and other events that sometimes happen at a pow-wow, I think it's not a good choice to be the first image in the lead section of the article. Gentgeen 05:26, 11 August 2007 (UTC)

More stuff
Just FYI that I uploaded a bunch more pow wow photos into commons for this or other related articles (Commons link at the bottom of the article will get you there). I am also going to try and tweak the text a little bit to expand on some of the events, but I'll warn everyone in advance that a) the only pow wows I have been to have all been in the Northern Rockies and b) I am not Indian, nor c) do I claim any expertise on the subject, I just go and watch sometimes, so I undoubtably am going to get something wrong. But know it's in good faith.  Montanabw (talk) 03:56, 1 October 2007 (UTC)

Photos
Since one cannot view the pictures while editing the page I have hidden comments in the article indicating where the images may go. I have assumed that most images may go anywhere with the following exception: Pictures of men's dances shouldn't go in the women's dances section and vice versus. I will now attempt to space the pictures throughout the article given the new sections I have added. Hyacinth (talk) 00:13, 27 January 2008 (UTC)

 * The photos can easily be located when editing by looking for use of the "Image" tag and the caption.  Your hidden text isn't really necessary and could be confusing, as sometimes images have to be placed in weird text sections to show up in the right location on the page, though i don't disagree with your placement guidelines.  And no, actually, according to wikipedia guidelines, images can't "just go anywhere" they ARE supposed to go somewhere reasonably close to whatever is being described in the text, so you are correct that men's and women's photos shouldn't be mixed up, but there is a compromise between text layout, flow, and precise placement (sometimes wikipedia markup language does weird things and the images need to be placed in illogical locations to look right on the page once it loads, it's sometimes a matter of trial and error.  However, you are the first person to add anything substantive to this article in months, (no one had done much with it for quite a while before I added all the photos I took last summer and fall), so I'd say not to worry about it too much. Montanabw (talk) 02:32, 27 January 2008 (UTC)

Gallery
Galleries are discouraged in wikipedia, so parking the deleted images here for now.

What do we want images of? What do we have images of? What do we need images of? Hyacinth (talk) 09:07, 27 January 2008 (UTC)

 * I think the article is actually a bit image heavy, but hard to delete anything else because it is important to illustrate so many things. But galleries are tacky, though they are handy for "parking" some proposed images to be added later. You could do one of those Wikimedia commons links if there isn't one there already and be sure the pow-wow section at Commons is well-organized, whoever took those shots of the Seattle Pow-Wow put them in a subsection there, there are dozens. I just threw all mine in the general category over there. We actually have northwest Pow-wow photos up the wazoo, though not all of them are all that great.  Would be cool to have some more stuff from the southwest, but so far nothing has been added that I could find beyond what is in this article.   Montanabw (talk) 20:14, 28 January 2008 (UTC)

I propose that the pictures on this page provide broad and balanced coverage by: such that there is an even or a representative number of pictures of men as of women or of small pow wows as of big ones. Given the above more aesthetically pictures should also kept when forced to choose. Hyacinth (talk) 01:27, 30 January 2008 (UTC) Hyacinth (talk) 01:27, 30 January 2008 (UTC)
 * Region
 * Size
 * Gender
 * Dance
 * Tradition/Innovation

 * I guess my question is what specifically in your list of standards is missing now? And what could be prioritized?   One BIG problem is that we are sort of stuck with the limited number of images available to us given Wikipedia's free image restrictions and so we need to just do the best we can with what there is.   You were probably wise to toss all those extra bustle photos, it looks to me like the article is reasonably balanced at the moment to me as far as photos of each of the main categories described in the article, (but then there may be events in other parts of the country that need images and I am not familiar with anything outside of the Northwest/Northern Plains)  though if there is something missing, we can go hunting in Commons and on Flickr to see what can be found.

 * My take is that we need to address content before we worry too much about more photos; your stuff on the music was great, there is also the spiritual component that is not addressed, nor are the topics of judging, prize money, etc.  And we may not be able to find photos for everything that is discussed in the text (or if we could, the article would be too image-heavy). I really have no idea how to deal with the "size" issue with Pow-wows, and there is the rez versus urban thing too:  all the images in Commons appear to be from powwows in urban (or at least small city) areas, can't find anything from reservation powwows such as Crow Fair or Native American Days...though that would be cool.  My take on this is that maybe instead of general concepts, we need to figure out what the article is missing, what can be prioritized, etc. It may be a challenge, but the article could also use come citations from good source material to make the WP:VERIFIABILITY gods happy (try to find written stuff about powwows by people who actually know what they are talking about  - grin).  My biggest contribution here is probably wordsmithing more than content, as I am just a non-Indian spectator who goes to one, maybe 2, powwows a year most years.  I've picked up a few things over the years, but am certainly no expert. Your thoughts?    Montanabw (talk) 02:47, 30 January 2008 (UTC)

Grand Entry Pictures
Powwows are social events, they are not sacred. Pictures can be taken during grand entry. There are only certain times when cameras are not allowed. Listen the the master of ceremonies. Wade Crowe, enrolled with the Yanktonai Hunkpati Dakota Sioux Nation of Crow Creek, South Dakota.

 * thought so, thanks!  Montanabw (talk) 18:55, 3 May 2010 (UTC)

There are currently two pictures of Grand Entries on the page. While the section for opening states that some Grand Entries may be filmed or photographed, I have never, EVER, been to a pow-wow that has allowed this, and I have been going to pow-wows regularly my entire life. As a general rule, Grand Entry is rarely photographed if ever, due to the event's sacred nature. As this is my first comment, I'd like some feedback on this issue. In my opinion these photos should be removed, but I'm not sure if they are 'allowed' to have been taken in the first place, and their presence just seems wrong. XXMrJusticeXx (talk) 00:46, 29 May 2008 (UTC)

 * Well, everybody and their dog had cameras at the one where I was taking photos, absolutely no prohibitions on photography were announced or stated. Maybe it depends on the part of the country.  I cannot speak for the other images.  Montanabw (talk) 05:31, 29 May 2008 (UTC)

 * Regarding the photograph of the 1980s Omaha Powwow grand entry that I added to the article several years ago. The photograph is from a Library of Congress field documentation project (and is in the public domain) to record Native music, which was digitized and placed on the LOC's website in 1999. The LOC's about this collection page lets us know that the Omaha tribal chairman, the head singer of the Host Drum, and many other Omaha leaders were part of the team that decided which records (photographs, sound recordings, field notes) to include in the online collection. I don't think there can be a problem using this photograph. Gentgeen (talk) 06:33, 29 May 2008 (UTC)

 * And I took the other one, in a public event in a public location, and I happened to be standing right next to a local newspaper editor at the time. Had there been a problem, they WOULD have stopped me, folks around here are pretty sensitive to these things. (It is poor form to take photos during prayers, etc., )  Montanabw (talk) 07:02, 29 May 2008 (UTC)

Image size, format and how many do we need?
thumb|180px|Armed and dangerous I came to this page with a cool dancer photo from the Smithsonian (actually a bunch of them) -- this fellow reminds me of some of the big, scary guys we used to see at pow-wows in Oklahoma, where I grew up: armed and dangerous....

Anyway, the page was something of a mess, photos all over the place, mostly HUGE uprights with text "sandwiches" -- seriously out-of-kilter per MOS:IMAGES and Manual_of_Style_(layout). I spent some time cleaning up and reformatting. Editor Montanabw reverted almost all of my edits, commenting "Remove forced sizes, and delete rather scary-looking lead photo that is not representative of most pow-wow dancers."

The "scary guy" is a matter of taste (and experience), but the rest of my changes were per MOS:

 * The article has needed assorted cleanup for a while, I'm not going to kick about some of the formatting problems, but the big scary guy as the lead image perpetuates negative "ugga mugga me mean Injun" stereotypes (as does your condescending caption) and unless you can explain what style of dance he's doing, (definitely not a Northern dance) it's a useless image. Also not sure the copyright is OK.  The original lead image of a grand entry at a real Pow-wow, showing variety, is more apt for a lead than some guy putting on an exhibition in Washington, DC.   Montanabw (talk) 06:18, 8 March 2011 (UTC)

1.) MOS:IMAGES says "Avoid sandwiching text between two images that face each other." A serious problem with the current version. Here, for instance, is the worst text sandwiching I can recall seeing: [Images deleted]

2.) Layout MOS says "You should always be watchful not to overwhelm an article with images.... " That's what we have now, imo, and what I was trying to fix.

Anyway, please have a look at My proposed changes, compare it side-by-side to the present Pow-wow, and let's work from there. Thanks, Pete Tillman (talk) 03:22, 8 March 2011 (UTC)

 * How about we keep the photos as they were for the moment, but you can freely mess with better formatting. I won't argue that the formatting stuff can be improved, though there is a logic to having an image representing each of the styles, even if it makes the article a little image-heavy.  More text can always be added later.   A couple of things, though: Forced image sizes in general are problematic because of different computers and different user preferences can screw it all up.  We're supposed to just use the "thumb" parameter (though there's some way to make a small image double-sized, but I'm not sure how to make it work, so I still use forced sizes when I want a big lead image or if I want stacked images to be the same width) I'm also not sure every image needs to say which pow-wow it's from, other than to define regional styles by locating the event geographically.  And if you can figure out the kind of dance your big scary guy is doing, we can put him in, but farther down, not as a lead image.   Montanabw (talk) 06:18, 8 March 2011 (UTC)

Proposing name change: powwow
Would it be okay if I moved this page to "powwow"? The hyphen is unnecessary. -Uyvsdi (talk) 17:58, 6 April 2011 (UTC)Uyvsdi

Move?

 * The following discussion is an archived discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. No further edits should be made to this section.

The result of the move request was: page moved. Vegaswikian (talk) 01:45, 23 May 2011 (UTC)

Powwow → Pow wow –
 * More common form and consensus of most active editors Montanabw (talk) 04:17, 16 May 2011 (UTC)
 * It was just moved about a month ago. Seems like it would be better to go through the requested move procedure. –CWenger ( ^ •  @ ) 04:38, 16 May 2011 (UTC)
 * Mild oppose: A Google search shows "powwow" has about 50% more hits than "pow wow". What is the motivation for this change? –CWenger ( ^ •  @ ) 19:29, 16 May 2011 (UTC)
 * Move (nominator) Hmmm. My analysis of Google shows 2,340,000  for "powwow" and 4,520,000 for "pow wow."  My argument is more common use.  That said, Google gives the same results with and without the hyphen.  We could go through the move request thing again, but the last one sat a month with no comment and even I (one of the regular editors on this article) missed that it was even there.  Only two people seem to care about the topic, me and the other person who wanted to kill the hyphen.  I'm OK with killing the hyphen.  There is room for a huge debate on this, and I have no interest in making a big deal out of it, as it isn't a huge issue, just a anal-retentive (does that have a hyphen?) one.  ;-)   Montanabw (talk) 00:08, 17 May 2011 (UTC)
 * Support: You're right. I swear I did it last night and got ~6M for "powwow" and ~4M for "pow wow". Maybe I was testing it with and without a hyphen instead. –CWenger ( ^ •  @ ) 00:17, 17 May 2011 (UTC)
 * Sometimes Google does weird things. No sweat.   Montanabw (talk) 18:23, 17 May 2011 (UTC)

 * Support. Pow wow is still an improvement over Pow-wow. -Uyvsdi (talk) 19:59, 17 May 2011 (UTC)Uyvsdi
 * Comment: Google counts are misleading and unreliable! Notably, Webster's Collegiate Dictionary shows it as one word: powwow. That said, I'm uncommitted either way. Just something to consider... -- P 1 9 9 • TALK 14:17, 18 May 2011 (UTC)
 * I have a dictionary that also uses this spelling, but it also includes a second definition of "a conference or meeting for discussion" that is a use that some Indian people find offensive, so my take is that dictionaries are as mixed a bag as Google. It probably is something that can certainly be debated endlessly, that's for sure.  Montanabw (talk) 22:39, 18 May 2011 (UTC)
 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page. No further edits should be made to this section.

Historical origins
The article has lots of information about modern pow-wows, but I would like to know about the historical period prior to any European influence (i.e., pre-1492).

Were pow-wows held then? What were they like? Were they attended by members of a single tribe, or members of multiple tribes? Were they attended by ordinary Native Americans, or only by chiefs or other high-level tribal leaders? Would like to see a section added to the article to explain these historical origins. 71.221.121.78 (talk) 07:00, 28 November 2011 (UTC)
 * Powwows emerged in the early 20th century due to the United States outlawing many traditional tribal dances. -Uyvsdi (talk) 19:59, 28 November 2011 (UTC)Uyvsdi

Note from Yea55: I agree. I was looking for info on the origins of the pow wow, and this article didn't even say how the pow-wow got it's name, forcing me to go to a page with more ads than content* for the same information. (I guess that's what you get for a free encyclopedia.) Seriously, Wikipedia?! ಠ_ಠ

Yea55 (talk) 16:26, 14 December 2012 (UTC)
 * The website with more ads than content: --> <--

 * We are better off here not having material that is not properly sourced than using dubious sources. The site you note above is actually incorrect (there is no such thing as an "Indian word" as there are hundreds of indigenous languages); ceremonial dances were a part of most cultures, and the modern Pow wow is a combination of many cultural elements from multiple tribal nations, so as such cannot be ascribed to a single group.  If you really want additional material, this is a better source.   Montanabw (talk) 20:16, 14 December 2012 (UTC)

 * The Ojibwe word "puwaugunugawin" was abbreviated to "pow wow". Originally, this was the "feast of the pipes", celebrating the summer solstice (Anishinabek News, May 2000 & Anishnabe 101, The Circle of Turtle Lodge, 2000, ISBN 0-9687443-0-3)  — Preceding unsigned comment added by 68.235.189.48 (talk) 15:32, 4 September 2013 (UTC)

List of pow wows?
Not sure there's a point to this yet as so far I don't know if there's many or any articles on individual rodeos, just noting all the ext-linked ones and being aware of some major ones in Canada that may someday have articles. They're often held as part of Indian rodeos, or in conjunction with them; again List of Indian rodeos comes to mind, but so far the Anahim Lake Stampede (a famous one in BC, though all stampedes and rodeos in BCV e.g. the Williams Lake Stampede are generally "Indian" in participation...and audience) and others don't have separate articles; though I think there's Indian rodeo as an article.Skookum1 (talk) 06:58, 20 May 2013 (UTC)
 * There are way too many powwows to even considering listing. Any that have their own articles, such as Gathering of Nations can simply be linked in the "see also" section. As far as rodeos, they should be linked under Indian rodeo. -Uyvsdi (talk) 17:19, 20 May 2013 (UTC)Uyvsdi

 * There is a list of rodeos article (see the link at the end stuff in the rodeo article, and if anyone wants to improve Indian rodeo, it could use some help.  Montanabw (talk) 19:06, 22 May 2013 (UTC)
 * Hiya, I restored the two "see also" links, because they should be linked to this article and they are the only powwows I know of that have articles (haven't scoured all Wikipedia though). Frankly, even a List of powwows in Oklahoma would be insanely long and squirrelly, since powwows fade in and out of existence, and 99.9% don't have articles. I was surprised that powwows.com wasn't in the ex links, so I added that. Let them keep track of all the millions of powwows, and let Wikipedia stick to what's published in secondary sources. -Uyvsdi (talk) 22:17, 22 May 2013 (UTC)Uyvsdi

 * I can live with that, though only because we have few WP articles so far. The powwows.com needs to be properly linked to the actual calendar, though.   Montanabw (talk) 20:46, 23 May 2013 (UTC)

Added BAAITS
Hi all, I just wanted to let you know that I added the BAAITS pow-wow to the short list of pow-wows at the end of this article — Preceding unsigned comment added by Stayhomegal (talk • contribs) 03:37, 10 April 2016 (UTC)

Passage in article not properly quoted
The reference linked to for the passage "However, such use may be viewed as cultural appropriation and disrespectful." DOES NOT say anything about "cultural appropriation". The ref ACTUALLY claims it is "offensive", not "cultural appropiation". And when I come over to fix the quoted passage, you guys decide to plug your ears and protect it claiming "VANDALISM!!!". I feel I have to reiterate that the ref says ABSOLUTELY NOTHING about cultural appropriation. Nothing. Nada. Zip. Zilch. Nil. --76.21.114.155 (talk) 02:01, 14 April 2017 (UTC)

 * The reference was dead, so I have updated it. I have also changed the wording to match what the reference actually states ("offensive or disrespectful"), but left the link to the Cultural Appropriation article. I agree that this may be construed as improper depending on how people define the latter, but that's something that we need consensus on! Wasechun tashunka (talk) 19:44, 14 April 2017 (UTC)

 * Cultural appropriation is the appropriate descriptive term; also the edit dispute at that article need not come over to this one.  Montanabw (talk) 06:47, 22 April 2017 (UTC)

Wiki Education assignment: Advanced Writing Science
— Assignment last updated by YasmaniGrandahl (talk) 23:56, 10 December 2022 (UTC)

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

title: Talk:Powwow


text:
User:Dilbert

fr:Utilisateur:Dilbert

Welcome to all Dilbert's fans !

I'm French (nobody is perfect) but I am taking treatment...

Today is Monday 29 July 2024, it's, and Wikipédia contains  articles. -

title: User:Dilbert


text:
Gossamer (Looney Tunes)

Gossamer is an animated character in the Warner Bros. Looney Tunes and Merrie Melodies series of cartoons. He is a large, hairy, orange or red monster. His body is perched on two giant tennis shoes, and his heart-shaped face is composed of only two oval eyes and a wide mouth, with two hulking arms ending in dirty, clawed fingers. The monster's main trait is his uncombed, orange hair. He originally was voiced by Mel Blanc and has been voiced by Frank Welker, Maurice LaMarche, Joe Alaskey, Jim Cummings, Kwesi Boakye, Eric Bauza and currently Fred Tatasciore.

The word gossamer means any sort of thin, fragile, transparent material. In particular, it can refer to a kind of delicate, sheer gauze or a light cobweb. The name is meant to be ironic because the character is large, menacing, and destructive.

History
Animator Chuck Jones introduced the unnamed monster in the 1946 cartoon Hair-Raising Hare. In it, Bugs Bunny is lured to the lair of a mad scientist (a caricature of actor Peter Lorre). The monster serves as the scientist's henchman.

Part of this plot was repeated in the 1952 Jones cartoon Water, Water Every Hare in which the monster's character is referred to as "Rudolph" or simply "Monster". In need of a live brain for his giant robot, the mad scientist (this time a caricature of Boris Karloff) releases Rudolph from his chamber on a mission to capture Bugs Bunny; the monster shows a sudden burst of joyousness and quickly sets out when the mad scientist promises the reward of "spider goulash" for capturing the rabbit.

The monster next appears in Duck Dodgers and the Return of the 24½th Century in 1980. This is the first cartoon where the character is called "Gossamer", and is so named by Marvin the Martian. Jones gave the monster this name "because he's the opposite looking of gossamer. He's a big, hairy thing."

In the 1995 short film, Carrotblanca, Gossamer is seated at a table.

Other appearances
Gossamer also has appeared in various Warner Bros. productions:
 * Gossamer made a cameo in the 1996 film Space Jam, as part of the audience during the basketball game.
 * Gossamer appears as a playable character in the video games Looney Tunes: Back in Action, Looney Tunes: Acme Arsenal, Looney Tunes Dash and Looney Tunes: World of Mayhem.
 * A toddler version of Gossamer appeared in the Baby Looney Tunes episode "Stop and Smell Up the Flowers". He frightens the other Baby Looney Tunes trying to get lemons from them. Gossamer is also a friend of Baby Pepé Le Pew.
 * Gossamer appears in Bah, Humduck! A Looney Tunes Christmas, voiced by Jim Cummings. He is shown working as a security guard of the Lucky Duck Superstore.
 * Gossamer appears in The Looney Tunes Show, voiced by Kwesi Boakye. Gossamer here is the opposite of previous portrayals, being a timid and kind child. He has a bond with Daffy Duck, who serves as a sort of mentor and father figure to him despite Daffy’s rivalry with Gossamer’s mother Witch Lezah.
 * In the series Looney Tunes Cartoons, Gossamer is back to his classic role as a monster who hunts Bugs Bunny down. He tries to catch Bugs Bunny in "Big League Beast", voiced by Fred Tatasciore.
 * Gossamer appears in the 2021 film Space Jam: A New Legacy. He appears as a member of the Tune Squad during the basketball match against the Goon Squad where he was briefly burned by Wet-Fire's fire form. During the second half of the game, Gossamer's fur was briefly used to absorb Wet-Fire's water form. Foghorn Leghorn had to wring out Gossamer afterwards.
 * Gossamer appears in Bugs Bunny Builders, voiced again by Fred Tatasciore. In the series, like in The Looney Tunes Show, he spoke but this time he is an adult.
 * Gossamer features in MultiVersus as an unlockable ringout animation effect.

title: Gossamer (Looney Tunes)


text:
Garifuna

The Garifuna people (  or ; pl. Garínagu in Garifuna) are a people of mixed free African and Amerindian ancestry that originated in the Caribbean island of Saint Vincent and speak Garifuna, an Arawakan language, and Vincentian Creole.

The Garifuna are the descendants of indigenous Arawak, Kalinago (Island Carib), and Afro-Caribbean people. The founding population of the Central American diaspora, estimated at 2,500 to 5,000 persons, were transplanted to the Central American coast from the British West Indies island of Saint Vincent, which was known to the Garinagu as Yurumein, in the Windward Islands of the Lesser Antilles. Small Garifuna communities still live in Saint Vincent and the Grenadines. The Garifuna diaspora abroad includes communities in Honduras, in the United States, and in Belize.

Name
In the Garifuna language, the endonym Garínagu refers to the people as a whole and the term Garífuna refers to an individual person, the culture, and the language. The terms Garífuna and Garínagu originated as African modifications of the Kalinago terms Karifuna and Kalinago respectively. The terms may have been used by the Garifuna to refer to themselves as early as the mid-17th century.

The Garifuna were historically known by the exonyms Caribs, Black Caribs, and Island Caribs. European explorers began to use the term Black Caribs in the 17th century. In the 18th century, English accounts used the terms Black Caribs and Yellow or Red Caribs to differentiate, with some ambiguity, two groups with a similar culture by their skin color. The British colonial use of the term Black Carib, particularly in William Young's Account of the Black Charaibs (1795), has been described in modern historiography as framing the majority of the indigenous St. Vincent population as "mere interlopers from Africa" who lacked claims to land possession in St. Vincent.

Carib background
The Carib people migrated from South America to the Caribbean  circa 1200, according to carbon dating of artifacts. They largely displaced, exterminated and assimilated the Taíno or Igneri who were resident on the islands at the time.

17th century
The French missionary Raymond Breton arrived in the Lesser Antilles in 1635, and lived in Guadeloupe and Dominica until 1653. He took ethnographic and linguistic notes on the native peoples of these islands, including St. Vincent, which he visited briefly.

In 1635 the Carib were overwhelmed by French forces led by the adventurer Pierre Belain d'Esnambuc and his nephew Jacques Dyel du Parquet. They imposed French colonial rule. Cardinal Richelieu of France gave the island to the Compagnie de Saint-Christophe, in which he was a shareholder. Later the company was reorganized as the Compagnie des Îles de l'Amérique. The French colonists imposed French Law on the inhabitants, and Jesuit missionaries arrived to convert them to the Catholic Church.

Because the Carib people resisted working as laborers to build and maintain the sugar and cocoa plantations which the French began to develop in the Caribbean, in 1636, Louis XIII of France proclaimed La Traité des Noirs. This authorized the capture and purchase of enslaved people from sub-Saharan Africa and their transportation as labor to Martinique and other parts of the French West Indies.

In 1650, the company liquidated, selling Martinique to Jacques Dyel du Parquet, who became governor. He held this position until his death in 1658. His widow Mme. du Parquet took over control of the island from France. As more French colonists arrived, they were attracted to the fertile area known as Cabesterre (leeward side). The French had pushed the remaining Carib people to this northeastern coast and the Caravalle Peninsula, but the colonists wanted the additional land. The Jesuits and the Dominicans agreed that whichever order arrived there first, would get all future parishes in that part of the island. The Jesuits came by sea and the Dominicans by land, with the Dominicans' ultimately prevailing.

When the Carib revolted against French rule in 1660, Governor Charles Houël du Petit Pré retaliated with war against them. Many were killed; those who survived were taken captive and expelled from the island. On Martinique, the French colonists signed a peace treaty with the few remaining Carib. Some Carib had fled to Dominica and Saint Vincent, where the French agreed to leave them at peace.

William Young's report
After the arrival of the English to St. Vincent in 1667, English Army officer John Scott wrote a report on the island for the English crown, noting that St. Vincent was populated by Caribs and a small number of Blacks from two Spanish slave ships which had wrecked on its shores. Later, in 1795, the British governor of St. Vincent, William Young, noted in another report, addressed to the British Crown, that the island was populated by Black enslaved people from two Spanish slave ships that had sunk near the island of San Vincent in 1635 (although, according to other authors such as Idiáquez, the two slave ships wrecked between 1664 and 1670). The slave ships were destined to the West Indies (Bahamas and Antilles). According to Young's report, after the wreck, enslaved people from the Igbo ethnic group from what is now Nigeria, escaped and reached the small island of Bequia. There, the Caribs enslaved them and brought them to Saint Vincent. However, according to Young, the enslaved people were too independent of "spirit", prompting the Caribs to make plans to kill all the African male children. When Africans heard about the Caribs' plan, they rebelled and killed all the Caribs they could find, then headed to the mountains, where they settled and lived with other enslaved people who had taken refuge there before them. From the mountains, the former enslaved people attacked and killed the Caribs continually, reducing them in number.

Modern historiography
Several modern researchers have rejected the theory espoused by Young. According to them, most of the enslaved people who arrived in Saint Vincent actually came from other Caribbean islands, and had settled in Saint Vincent in order to escape slavery, therefore Maroons came from plantations on nearby islands. Although most of the enslaved people came from Barbados (most of the enslaved people of this island were from present-day Nigeria and Ghana), but they also came from places such as St. Lucia (where enslaved people likely came from what is now Senegal, Nigeria, Angola) and Grenada (where there were many enslaved people from Guinea, Sierra Leone, Nigeria, Angola, Kongo and Ghana). The Bajans and Saint Lucians arrived on the island before 1735. Later, after 1775, most of the enslaved people who arrived from other islands were Saint Lucians and Grenadians. After arriving on the island, they were taken in by the Caribs, who offered them protection, enslaved them and, eventually mixed with them.

In addition to the African refugees, the Caribs captured enslaved people from neighboring islands (although they also had white people and their fellow Caribs as enslaved people), while they were fighting against the British and the French. Many of the captured enslaved people were integrated into their communities (this also occurred in islands such as Dominica). After the African rebellion against the Caribs, and their escape to the mountains, over time, according to Itarala, Africans would come down from the mountains to have sexual intercourse with Amerindian women - perhaps because most Africans were men - or to search for other kinds of food. The sexual activity did not necessarily lead to marriage. On the other hand, if the Maroons abducted Arauaco-Caribbean women or married them, is another of the contradictions between the French documents and the oral history of the Garinagu. Andrade Coelho states that "...whatever the case, the Caribs never consented to give their daughters in marriage to blacks". Conversely, Sebastian R. Cayetano argues that "Africans were married with women Caribs of the islands, giving birth to the Garifuna". According to Charles Gullick some Caribs mixed peacefully with the Maroons and some not, creating two factions, that of the Black Caribs and that of the Yellow Caribs, who fought on more than one occasion in the late seventeenth and early eighteenth centuries. According to Itarala, many intermarried between indigenous and African people, which was that which caused the origin of the Black Caribs.

18th century

Britain and France both made conflicting claims on Saint Vincent from the late seventeenth century onward. French pioneers began informally cultivating plots on the island around 1710. In 1719 the governor of the French colony of Martinique sent a military force to occupy it, but was repulsed by the Carib inhabitants. A British attempt in 1723 was likewise repelled. In 1748, Britain and France agreed to put aside their claims and declared Saint Vincent to be a neutral island, under no European sovereignty. Throughout this period, however, unofficial, mostly French settlement took place on the island, especially on the Leeward side. African escapees continued to reach Saint Vincent, and a mixed-race population developed through unions with the Carib.

In 1763 by the Treaty of Paris, Britain gained control over Saint Vincent following its defeat of France in the Seven Years' War, fought in Europe, Asia and North America. It also took over all French territory in North America east of the Mississippi River. Through the rest of the century, the Carib-African natives mounted a series of Carib Wars, which were encouraged and supported by the French.

Carib wars

When in 1627 the English began to claim the St. Vincent island, they opposed the French settlements (which had started around 1610 by cultivating plots) and its partnerships with the Caribs. Over time, tensions began to arise between the Caribs and the Europeans. The governor of the English part of the island, William Young, complained that the Black Caribs had the best land and they had no right to live there. Moreover, the friendship of the French settlers with the Black Caribs, drove them, even though they had also tried to stay with San Vicente, tried to support them in their struggle. All this caused the "War Caribbean". The First Carib War began in 1769. Led primarily by Black Carib chieftain Joseph Chatoyer, the Caribs successfully defended the windward side of the island against a military survey expedition in 1769, and rebuffed repeated demands that they sell their land to representatives of the British colonial government. The effective defense of the Caribs, the British ignorance of the region and London opposition to the war made this be halted. With military matters at a stalemate, a peace agreement was signed in 1773 that delineated boundaries between British and Carib areas of the island. The treaty delimited the area inhabited by the Caribs, and demanded repayment of the British and French plantations of runaway enslaved people who took refuge in St. Vincent. This last clause, and the prohibition of trade with neighbouring islands, so little endeared the Caribs. Three years later, the French supported American independence (1776-1783); the Caribs aligned against the British. Apparently, in 1779 the Caribs inspired such terror to the British that surrender to the French was preferable than facing the Caribs in battle.

Later, in 1795, the Caribs again rebelled against British control of the island, causing the Second Carib War. Despite the odds being against them, the Caribs successfully gained control of most of the island except for the immediate area around Kingstown, which was saved from direct assault on several occasions by the timely arrival of British reinforcements. British efforts to penetrate and control the interior and windward areas of the island were repeatedly frustrated by incompetence, disease, and effective Carib defences, which were eventually supplemented by the arrival of some French troops. A major military expedition by General Ralph Abercromby was eventually successful in defeating the Carib opposition in 1796.

After the war was concluded and the Caribs surrendered, the British authorities decided to deport the Caribs of St. Vincent. This was done to avoid the Caribs causing more slave revolts in St. Vincent. In 1797, the Caribs with African features were chosen to be deported as they were considered the cause of the revolt, and originally exported to Jamaica, and then they were transported to the island of Roatan in Honduras. Meanwhile, the Black Caribs with higher Amerindian traits were allowed to remain on the island. More than 5,000 Black Caribs were deported, but when the deportees landed on Roatan on April 12, 1797, only about 2,500 had survived the trip to the islands. After settling in the Honduras, they expanded along the Caribbean coast of Central America, coming to Belize and Guatemala to the north, and the south to Nicaragua. Over time, the Black Caribs would denominate in the mainland of Central America as "Garifuna".

19th century
This was also in the period of the Haitian Revolution in the French colony of Saint-Domingue, which ultimately led to the enslaved people creating the independent republic of Haiti in 1804. The French lost thousands of troops in an attempt to take back the island in 1803, many to yellow fever epidemics. Thousands of whites and free people of color were killed in the revolution. Europeans throughout the Caribbean and in the Southern United States feared future slave revolts.

Large-scale sugar production and chattel slavery were not established on Saint Vincent until the British assumed control. As the United Kingdom abolished slavery in 1833, it operated it for roughly a generation on the island, creating a legacy different from on other Caribbean islands. Elsewhere, slavery had been institutionalized for much longer.

20th and 21st centuries
In the 21st century, the Garifuna population is estimated to be around 600,000 in total, taking together its people in Central America, Yurumein (Saint Vincent and the Grenadines), and the United States. As a result of extensive emigration from Central America, the United States has the second-largest population of Garifuna outside Central America. New York City, specifically in the Bronx, has the largest population, dominated by Garifuna from Honduras, Guatemala and Belize. Los Angeles ranks second with Belizean Garifuna being the most populous, followed by those from Honduras and Guatemala. There are also growing Garifuna populations in Houston, Atlanta, and New Orleans. There is no information regarding Garifuna from Nicaragua having migrated to either coast of the United States. The Nicaraguan Garifuna population is quite small. Community leaders are attempting to resurrect the Garifuna language and cultural traditions.

By 2014 more Garifuna were leaving Honduras and immigrating to the United States.

Language
The Garifuna people speak Garifuna and Vincentian Creole.

The Garifuna language is an offshoot of the Arawak language, and it is spoken in Honduras, Belize, Guatemala, and Nicaragua by the Garifuna people. It is an Arawakan language with French, English, Dutch, African, and Spanish influences, reflecting their long interaction with various colonial peoples. Garifuna has a vocabulary featuring some terms used by women and others used primarily by men. This may derive from historical Carib practices: in the colonial era, the Carib of both sexes spoke Island Carib. Men additionally used a distinct pidgin based on the unrelated Carib language of the mainland.

Almost all Garinagu are bilingual or multilingual. They generally speak the official languages of the countries they reside in, such as Spanish or English, most commonly as a first language. Many also speak Garifuna, mostly as a cultural language, as a part of their families' heritage.

Demographics
In 2011, Garifuna organisations in the United States estimated that the Garifuna population consisted of roughly 400,000 people, mostly living in Honduras and the United States.

Saint Vincent
In 1805, the remaining Garifuna in Morne Ronde on Saint Vincent numbered 16 men, 9 women, and 20 children, although others remained on the island in hiding after the deportations of 1797. The 1844 census of Saint Vincent listed 273 "Black Caribs". The 1960 census listed 1,265 "Black Caribs" in Saint Vincent. In 1984, anthropologist Michael Crawford estimated that 1,100–2,000 Garifuna resided in Saint Vincent.

Central America
By 1981, around 65,000 Garifuna were living in fifty-four fishing villages in Guatemala, Belize, and Nicaragua.

Culture

In 2001 UNESCO proclaimed the language, dance, and music of the Garifuna as a Masterpiece of the Oral and Intangible Heritage of Humanity in Nicaragua, Honduras, and Belize. In 2005 the First Garifuna Summit was held in Corn Islands, Nicaragua, with the participation of the government of other Central American countries.

Food
There is a wide variety of Garifuna dishes, including the more commonly known ereba (cassava bread) made from grated cassava root, yuca. The process of making "ereba" is arguably the most important tradition practiced by the Garifuna people. Cassava is so closely tied to the Garifuna culture that the very name Garifuna draws its origin from the Caribs who were originally called "Karifuna" of the cassava clan. They later adopted the name "Garifuna", which literally means cassava-eating people. Making "ereba" is a long and arduous process that involves a large group of Garinagu women and children for the most part. Cassava is mostly grown on the farms of the garinagu. When it is ready be harvested, it is mostly done in large quantities (usually several dozen pounds of the cassava root) and taken to the village. The root is then washed peeled and grated over small sharp stones affixed to wooden boards. The grating is difficult and time-consuming, and the women would sing songs to break the monotony of the work. The grated cassava is then placed into a large cylindrical woven bag called a "ruguma". The "ruguma" is hung from a tree and weighted at the bottom with heavy rocks in order to squeeze out and remove the poisonous liquid and starch from the grated pulp. The counterweight is sometimes provided by piercing the bottom of the "ruguma" with a tree branch and having one or two women sit on the branch. Whatever the manner in which the weight is provided, the result is the same. The cassava is then ready to be made into flour. The remaining pulp is dried overnight and later sieved through flat rounded baskets (hibise) to form flour that is baked into pancakes on a large iron griddle (Comal). Ereba is eaten with fish, machuca (pounded green and ripe plantains) or alone with gravy (lasusu) often made with a fish soup called "Hudut". Other accompanying dishes may include: bundiga (a green banana lasusu), mazapan (breadfruit), and bimecacule (sticky sweet rice), as well as a coconut rice made with red beans. Nigerians also make "eba", "gari" and "fufu" from dried, grated cassava flour and similar accompanying dishes such as "efo-riro" (made from spinach leaves) or egusi" (made with grounded melon seeds) soup. An alcoholic drink called gifiti is commonly made at home; it is rum-based bitters, made by soaking roots and herbs.

Music

In contemporary Belize there has been a resurgence of Garifuna music, popularized by musicians such as Andy Palacio, Mohobub Flores, and Aurelio Martinez. These musicians have taken many aspects from traditional Garifuna music forms and fused them with more modern sounds. Described as a mixture of punta rock and paranda, this music is exemplified in Andy Palacio's album Watina, and in Umalali: The Garifuna Women's Project, both of which were released on the Belizean record label, Stonetree Records. Canadian musician Danny Michel has also recorded an album, Black Birds Are Dancing Over Me, with a collective of Garifuna musicians.

Through traditional dance and music, musicians have come together to raise awareness of HIV/AIDS.

Spirituality
The majority of Garinagu have been Catholic since the community's historical encounters with the Jesuits, Dominicans, and various Catholic colonial powers (namely the French and Spanish) in the West Indies and Central America.

A complex set of practices exist in their traditional religion for individuals and groups to show respect for their ancestors and Bungiu (God) or Sunti Gabafu (All Powerful). A shaman known as a buyei is the head of all Garifuna traditional practices. The spiritual practices of the Garinagu have qualities similar to the voodoo (as the Europeans put it) rituals performed by other tribes of African descent. Mystical practices and participation such as in the Dugu ceremony and chugu are also widespread among Garifuna. At times, traditional religions have prohibited members of their congregation from participating in these or other rituals.

Society
Gender roles within the Garifuna communities are significantly defined by the job opportunities available to everyone. The Garifuna people have relied on farming for a steady income in the past, but much of this land was taken by fruit companies in the 20th century. These companies were welcomed at first because the production helped bring an income to the local communities, but as business declined these large companies sold the land and it has become inhabited by mestizo farmers. Since this time the Garifuna people have been forced to travel and find jobs with foreign companies. The Garifuna people mainly rely on export businesses for steady jobs; however, women are highly discriminated against and are usually unable to get these jobs. Men generally work for foreign-owned companies collecting timber and chicle to be exported, or work as fishermen.

Garifuna people live in a matrilocal society, but the women are forced to rely on men for a steady income in order to support their families, because the few jobs that are available, housework and selling homemade goods, do not create enough of an income to survive on. Although women have power within their homes, they rely heavily on the income of their husbands.

Although men can be away at work for large amounts of time they still believe that there is a strong connection between men and their newborn sons. Garifunas believe that a baby boy and his father have a special bond, and they are attached spiritually. It is important for a son's father to take care of him, which means that he must give up some of his duties in order to spend time with his child. During this time women gain more responsibility and authority within the household.

Genetics and ancestors
According to one genetic study the ancestry of the Garifuna people on average, is 76% African, 20% Arawak/Carib and 4% European. The admixture levels vary greatly between island and Central American Garinagu Communities with Stann Creek, Belize Garinagu having 79.9% African, 2.7% European and 17.4% Amerindian and Sandy Bay, St. Vincent Garinagu having 41.1% African, 16.7% European and 42.2% Amerindian.

African origins
Based on oral traditions, according to some authors, the Garifuna are descendants of Caribbeans with the African origins Efik (Nigeria-Cameroon residents), Ibo (Igbo) (Nigeria, Cameroon, Equatorial Guinea), Fons (residents between Benin - Nigeria), Fante and Ashanti (from Ashanti Region, in central Ghana), Yoruba (resident in Togo, Benin, Nigeria) and Kongo (Congo, DR Congo and Angola), obtained in the coastal regions of West and Central Africa by Spanish and Portuguese traders of enslaved people. These enslaved people were trafficked to other Caribbean islands, from where emigrated or were captured (they or their descendants) to Saint Vincent.

In this way, the anthropologist and Garifuna historian Belizean Sebastian R. Cayetano says African ancestors of the Garifuna are ethnically West African "specifically of the Yoruba, Ibo, and Ashanti tribes, in what is now Ghana, Nigeria, and Sierra Leone, to mention only a few." To Roger Bastide, the Garifuna almost inaccessible fortress of Northeast Saint Vincent integrated constantly to Yoruba, Fon, Fanti-Ashanti and Kongo fugitives. These African origins are true at least in the masculine gender. For the female gender, the origins comes from the union of black enslaved people with Caribs. Based on 18th-century English documents, Ruy Galvão de Andrade Coelho suggests that came from Nigeria, Gold Coast, Dahomey, Congo "and other West African regions". At the beginning of the 18th century, the population in Saint Vincent was already mostly black and although during this century there were extensive mixtures and black people and Carib Indians, a less admixed Carib group, which was called Red Caribs to differentiate them from Black Caribs, continued to exist.

Notable people

 * Alberth Elis
 * Boniek García
 * Carlos Bernárdez
 * Edwin Solano
 * Marvin Avila
 * Dionisia Amaya
 * Theodore Aranda
 * Rosita Baltazar
 * Victor Bernardez
 * Sofía Blanco
 * Joseph Chatoyer
 * Duvalle
 * Osman Chavez
 * Mirtha Colón
 * Teofilo Colon
 * Félix Crisanto
 * Wilmer Crisanto
 * Maynor Figueroa
 * O.T. Genasis
 * Abraham Laboriel
 * Abe Laboriel Jr.
 * Aurelio Martínez
 * Bernard Martínez Valerio
 * Paul Nabor
 * Eugenio Dolmo Flores
 * Tomás Róchez
 * Rakeem Nuñez-Roches
 * Paul Nabor
 * Andy Palacio
 * Joseph Palacio
 * Jerry Palacios
 * Johnny Palacios
 * Wilson Palacios
 * Teodoro Palacios Flores
 * Guillermo Ramírez
 * Thomas Vincent Ramos
 * David Suazo
 * Deiby Flores
 * Édgar Álvarez
 * Henry Figueroa
 * Romell Quioto
 * Jerry Bengtson
 * Jorge Benguché

title: Garifuna


text:
Bhakti yoga

Bhakti yoga (भक्ति योग), also called Bhakti marga (भक्ति मार्ग, literally the path of bhakti), is a spiritual path or spiritual practice within Hinduism focused on loving devotion towards any personal deity. It is one of the three classical paths in Hinduism which lead to moksha, the other paths being jnana yoga and karma yoga.

The tradition has ancient roots. Bhakti is mentioned in the Shvetashvatara Upanishad where it simply means participation, devotion and love for any endeavor. Bhakti yoga as one of three spiritual paths for salvation is discussed in depth by the Bhagavad Gita.

The personal god varies with the devotee. It may include a god or goddess such as Ganesha, Krishna, Radha, Rama, Sita, Vishnu, Shiva, Shakti, Lakshmi, Saraswati, Parvati, Durga, and Surya among others.

The bhakti marga involving these deities grew with the bhakti movement, starting about the mid-1st millennium CE, from Tamil Nadu in South India. The movement was led by the Saiva Nayanars and the Vaisnava Alvars. Their ideas and practices inspired bhakti poetry and devotion throughout India over the 12th-18th century CE. Bhakti marga is a part of the religious practice in Vaishnavism, Shaivism, and Shaktism.

Philosophy
The Sanskrit word bhakti is derived from the root bhaj, which means "divide, share, partake, participate, to belong to". The word also means "attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation".

The term yoga literally means "union, yoke", and in this context connotes a path or practice for "salvation, liberation". The yoga referred to here is the "joining together, union" of one's Atman (true self) with the concept of Supreme Brahman (true Reality).

According to Samrat Kumar, bhakti yoga is an Indian tradition of "divine love mysticism", a spiritual path "synonymous for an intimate understanding of oneness and harmony of the eternal individual with the Divine (the universal Being) and all creatures, a constant delight". According to Yoga Journal, yoga scholar David Frawley writes in his book that bhakti yoga "consists of concentrating one's mind, emotions, and senses on the Divine."

Bhagavad Gita
Bhakti yoga is one of three yogas taught in Bhagavad Gita. Bhakti yoga is a devotee's loving devotion to a personal god as the path for spirituality. The other two paths are jnana yoga and karma yoga. Jnana yoga is the path of wisdom where the individual pursues knowledge and introspective self-understanding as spiritual practice, and karma yoga is the path of virtuous action (karma) where one acts without expecting rewards or consequences, also known as nishkama karma. Later, new movements within Hinduism added raja yoga as the fourth spiritual path, but this is not universally accepted as distinct to other three.

Srimad Bhagavatam (Bhagavata Purana)
The Bhagavata Purana is a popular and influential text in the Vaishnavism traditions. It discusses Ishvara pranidhana (devotion to a personal god). The Sanskrit text presents various modes of bhakti specifically to incarnations of Vishnu, particularly in terms of "Narayana, Krishna". According to Edwin Bryant, and other scholars, the Bhakti yoga taught in this text is inspired byYoga Sutras of Patanjali and Bhagavad Gita, and they focus on "the ultimate truths of the individual self and its loving relationship with a personal god". The presentation in the Bhagavata Purana is not in abstract terms, but through "charming and delightful tales that capture the heart and mind", the goal of Bhakti yoga, states Bryant.

The Uddhava Gita, which is the eleventh book of the Bhagavata Purana, discusses bhakti through a dialogue between Lord Krishna and Uddhava, his devotee. This text highlights the pure devotion and bhakti that the gopis of Vrindavan had for Lord Krishna.

Traditions
Hinduism, in its scriptures such as Bhagavad Gita (chapter 7), recognizes four kinds of devotees who practice Bhakti yoga. Some practice it because they are hard pressed or stressed by anxiety or their life's circumstances and see Bhakti yoga as a form of relief. The second type practice Bhakti yoga to learn about god out of curiosity and intellectual intrigue. The third type seek rewards in this or in afterlife through their Bhakti yoga. The fourth are those who love god driven by pure love, knowing and seeking nothing beyond that experience of love union.

According to these Hindu texts, the highest spiritual level is the fourth, those who are devoted because of their knowledge of love. The Bhagavad Gita states that all four types of Bhakti yogi are noble because their pursuit of Bhakti yoga sooner or later starts the journey on the path of spirituality, it keeps one away from negativity and evil karma, it causes spiritual transformation towards the goal of Bhakti yoga, to "know god as the essence within themselves and their true self always with god".

Major traditions include the Shaiva who worship the god Shiva; the Vaishnava who worship the god Vishnu (or his avatars such as Krishna and Rama); and the Shakta who worship the goddess Shakti (or her avatars such as Durga, Kali, Lakshmi, and Parvati). These are all considered manifestations or aspects of the same metaphysical reality called Brahman in Hinduism.

Panchayatana puja
Panchayatana puja is a form of bhakti found in the Smarta tradition of Hinduism. It consists of the simultaneous worship of multiple deities: Shiva, Vishnu, Shakti, Surya and an Ishta Devata such as Ganesha or Skanda or any personal god of devotee's preference.

Philosophically, the Smarta tradition emphasizes that all images (murti) are icons of saguna Brahman, a means to thinking about the abstract Ultimate Reality called nirguna Brahman. The five or six icons are seen by Smartas as multiple representations of the one Saguna Brahman (i.e., a personal God with form), rather than as distinct beings. The ultimate goal in this practice is to transition past the use of icons, then follow a philosophical and meditative path to understanding the oneness of Atman (soul, self) and Brahman – as "That art Thou".

Saiva Siddhanta
The Śaivasiddhānta tradition favors Bhakti yoga, emphasizing loving devotion to Shiva. Its theology presents three universal realities: the pashu (individual soul), the pati (lord, Shiva), and the pasha (soul's bondage) through ignorance, karma and maya. The tradition teaches ethical living, service to the community and through one's work, loving worship, yoga practice and discipline, continuous learning and self-knowledge as means for liberating the individual soul from bondage.

The historic Shaiva Siddhanta literature is an enormous body of texts. The Shaiva Siddhanta practices have focussed on abstract ideas of spirituality, worship and loving devotion to Shiva as SadaShiva, and taught the authority of the Vedas and Shaiva Agamas.

Shakti Bhakti
Bhakti toward the goddess is another significant tradition, one found in Shaktism. The theology of oneness and unity of "the divine Goddess and the devotee", their eternal fearless love for each other is a theme found in Devi Gita, a text embedded inside the Devi-Bhagavata Purana. The specific Bhakti yoga practices amongst Shakta are similar to those in other traditions of Hinduism. The Shakta devotion is common in eastern states of India, particularly West Bengal. The personal god here varies, and includes Durga, Tara Ma (Buddhist influence), Kali and to a lesser extent Saraswati, Lakshmi, Bharat Mata (land goddess), according to June McDaniel.

Vaishnava Bhakti
The Bhakti yoga tradition has been historically most associated with Vaishnavism. The personal god here is Vishnu or one of his avatars. In many regions, the loving devotion is either to Vishnu-Lakshmi (god-goddess) together, or through Lakshmi who is considered the shakti of Vishnu. The specific avatar varies by the devotee and region, but the most common are Krishna and Rama.

Chaitanya Mahaprabhu
In the Krishna-oriented traditions of Vaishnavism, the Chaitanya Charitamrita by Krishnadasa Kaviraja interprets the section 7.5.23-24 of Bhagavata Purana to teach nine types of bhakti sadhana, in the words of Prahlada. David Haberman translates them as follows:

"(1) śravaṇa ('listening' to the scriptural stories of Krishna and his companions), (2) kīrtana ('praising'; usually refers to ecstatic group singing), (3) smaraṇa ('remembering' or fixing the mind on Vishnu), (4) pāda-sevana (rendering service), (5) arcana (worshiping an image), (6) vandana (paying homage), (7) dāsya (servitude), (8) sākhya (friendship), and (9) ātma-nivedana (complete surrender of the self).''"

These nine principles of devotional service were incorporated by Rupa Goswami linked to Chaitanya Mahaprabhu as integral to spiritual practice focused on Krishna. The gopis practiced these forms of bhakti when they were separated from Krishna.

Rupa Goswami and Jiva Goswami have offered significant commentary on bhakti. Rupa defines bhakti as "Bhakti is said to be service to Krishna, by means of the senses. This service is free of all limitations, dedicated to Him and pure [of self-motive]." Jiva aligns closely with this, stating that bhakti is the preeminent path to attaining perfection through service. The ultimate expression of bhakti is service to Krishna.

In the Bhakti Sandarbha, Jiva Goswami analyzes bhakti yoga by distinguishing between vaidhi bhakti and raganuga bhakti. Vaidhi bhakti represents a regulated form of devotion, where devotion is driven by adherence to scriptural injunctions and traditional practices. Raganuga bhakti represents a more exceptional form of devotion, emerging spontaneously from a natural, innate attraction to Ishvara (God), without relying on formalized practices. Raganuga bhakti, with its exclusive focus on Ishvara, represents the highest yogic attainment in Gaudiya Vaishnavism, contrasting with other yogic paths like that described by Patanjali, where mundane desires are seen as obstacles.

Meher Baba
A movement led by Meher Baba states that "out of a number of practices which lead to the ultimate goal of humanity – God-Realization – Bhakti Yoga is one of the most important. Almost the whole of humanity is concerned with Bhakti Yoga, which, in simple words, means the art of worship. But it must be understood in all its true aspects, and not merely in a narrow and shallow sense, in which the term is commonly used and interpreted. The profound worship based on the high ideals of philosophy and spirituality, prompted by divine love, doubtless constitutes true Bhakti Yoga". Pashayan concurs that Bhakti Yogis are found on the mat, delivering pizza, in academia, and in politics and international relations. Where you least expect it, there's a Bhakti Yogi in the room with you whereby common ground can be actualized into productive solutions of today's salient issues, and problems can be resolved.

title: Bhakti yoga


text:
SJ

SJ or S.J. may refer to:

Arts and entertainment

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Government, law, and politics

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Military

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title: SJ


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SJAB

SJAB may refer to:
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title: SJAB


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Talk:Marmalade

Wiki Education Foundation-supported course assignment
This article is or was the subject of a Wiki Education Foundation-supported course assignment. Further details are available on the course page. Student editor(s): Appleking250, Cj st.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 03:27, 17 January 2022 (UTC)

Invention
I've found info on the web that supports the view that Janet Keiller first invented Dundee Marmalade in 1700, but that it wasn't for a few generations later that James Keiller, and his mother built the first marmalade factory, in [1797]]. So, perhaps, the comment about the story being fable should be removed. dduck

http://novascotia.cbc.ca/radio/infomorn/cookbook/marmalade.html

This is just another repetition of the fable. I had a link which showed how this was untrue. i'll have to find it again. Mintguy 14:37, 8 Nov 2003 (UTC)

 * Here - http://www.scotlandmag.com/issue/1/scottish_innovators/36 Mintguy 14:41, 8 Nov 2003 (UTC)

 * I've tracked down James Keiller, 1777 - 1839. He had parents John and Janet (Matheson). He married Barbara Robertson on 25 Mar 1805. According to the family tree there was no Janet or James around 1700, so the Canadian link is wrong, and the page is pretty much okay as it stands. - dduck

 * http://www.familysearch.org/Eng/default.asp
 * http://patstedman.bravepages.com/marmalade/pafg05.htm

Boar carcass
Does somebody have a source that states the the British call this food "Boar carcass" ?

It sounds a lot like someone tried to translate spareribs without knowing the term. --Verres 20:14, 1 July 2006 (UTC)

Yuck, course we don't!

That's quite easily the silliest thing I've read all day, well done! --JamesTheNumberless 17:45, 3 January 2007 (UTC)

I gathered all the (reliable) information I could find about the etymology of "marmalade" (from Portuguese and Latin). Do you think the comment "citation needded" is still necessary?
 * In what languages does "marmalade" refer to preserves not made from oranges? And who has cited this difference in use of the word as an example of the "irreconcilability" of different world-views?--Gheuf 22:37, 18 February 2007 (UTC)
 * In Canada, the Shirriff brand of Smucker Foods has a marmalade product in pineapple flavor. Or at least, that's what they claim it is, right on the label. Ingredients include sugar/glucose-fructose, pineapples (ascorbic acid), concentrated pineapple juice, citric acid, pectin. This product actually does appear to have small chunks of pineapple mixed in. There is a toll-free telephone information number, but I haven't prepared my questions for etymological grilling yet... too busy eating. 139.103.45.107 (talk) 13:17, 9 November 2010 (UTC)

Small jar of marmalade
A coloquial term originating from Welsh settlers in France in the early 21st century, often used to describe a person from Northern England who has a tendency to engage in menial, pointless tasks in an effort to avoid a general level of social interaction with his peers and to "drip feed negativity" in to proceedings.

The small jar of marmalader will often be found attemting to engage his peers in low-level, ineffective banter in an effort to justify his anti-social behaviour. —The preceding unsigned comment was added by 80.254.147.52 (talk) 14:26, 20 March 2007 (UTC).

Other Marmalades
I've eaten chilli marmalade before. I think "marmalade" refers to the preparation process, not necessarily the end product. Otherwise it would have been called just "chilli jam". For this reason I've changed "invariably" to "almost always" in the first paragraph.

Maerk 13:04, 16 April 2007 (UTC)

 * Onion marmalade is also A Thing. Mr Larrington (talk) 21:45, 13 May 2022 (UTC)

World Views and all because of Marmalade
"This linguistic difference has occasionally been claimed as emblematic of the irreconcilability of anglophone and continental world views" - by whom? Perhaps the odd boorish-upper-class-empire-lamenting-twat might think so. Sorry but I'm removing. It's totally irrelevant to the definition of marmalade as well as being racist (anti-European), nasty and frankly untrue.--62.249.233.80 16:13, 5 August 2007 (UTC)

Parkinson
Did anyone else watch the last Parkinson show last night? Michael Caine was on and chatting about facts he remembers. One was about the etymology of Marmalade, and he gave the "ma'am et malade" or something like that (the Mary Queen of Scots thing). How many people have looked at the marmalade page to check if that was true or not!? Thisnamestaken (talk) 18:03, 17 December 2007 (UTC)

"Mature" marmelade?
What exactly is "mature" marmelade and how does it differ from ordinary marmelade? Is it just aged, or is there something in the preparation? 58.168.126.163 (talk) 02:46, 17 August 2008 (UTC)

I like marmalade and have purchased and made many jars. First Seville oranges, I have read, are very bitter and would not be eaten like those found in American supermarkets. When shopping for marmalade "vintage" will be much darker in color and more bitter in taste. I accomplish this at home by using grapefruit and cooking for a long time which may be more "mature" than the sweet quickly cooked variety. —Preceding unsigned comment added by 96.233.49.179 (talk) 13:36, 8 July 2009 (UTC)

etymology
I heard that the etymology was from "Mar" for sea, plus "Malado" for sickness. Apparently the Portuguese invented marmelade to keep their sailors from getting scurvy. This was a secret only discovered much later by other nationalities, who had to discover this the hard way. The English used limes, thus the name "limey" for sailor. Using oranges in the Portuguese secret recipe was a later improvement. I heard this (in Dutch) here: link to museum video on the website of the Westfries Museum. I can't find a text version anywhere that backs it up. Jane (talk) 12:25, 25 December 2009 (UTC)

Problem with this sentence in etymology:

"Marie turn derives from Greek μελίμηλον (melímēlon)[7]."

Perhaps the writer meant to say something like "marie malade derives in turn...", though that is dismissed by most authorities as a pleasant myth.

Randal Oulton (talk) 18:53, 6 February 2010 (UTC)

Various edits today 2011/2/6
I'm glad to see we finally have a level-headed etymology section here. There are rather a lot of references for that section alone, however. Maybe clean it up so there's just one footnote for the same lexicon, rather than three, and link each word from the body text ?

I feel that this topic is susceptible to edits by commercial interests looking to hijack it for their own profit. Keep the smoke-blowing for your own sales literature, guys. Everyone's effort here at Wikipedia isn't yours to steal.Blether (talk) 17:30, 5 February 2011 (UTC)

quince: a question
The article says quite a lot about the history of marmalade starting with quinces, and yet, at the beginning, it mentions a list of contemporary marmalade bases, including orange, lemon, grapefruit, etc, but NOT quinces? Why not? Myles325a (talk) 02:43, 7 February 2011 (UTC)
 * But it does. See the second paragraph of the lead. Moriori (talk) 21:00, 7 February 2011 (UTC)

The second paragraph restricts itself to non-English meanings of the word marmalade or close variants thereof, noting “in Portuguese “marmelada” applies chiefly to quince marmalade (from “marmelo”, quince).” So I can see no reason why quince is excluded from the initial list, especially when it was the first of the marmalades. This recipe: http://homecooking.about.com/od/jellyrecipes/r/bljelly46.htm shows that it continues to be made and consumed in Anglophone countries. I am supposing that the omission of quince from the initial list was an oversight, and I have included it there. There are probably other citrus fruits used to make marmalade, but we don’t have to be anal completists about it. (Just noticed that mandarins are not mentioned here. I myself create a delicious duck l’orange, using a mixture of orange and mandarin, including zest and rind. It’s my own invention and I must say it is damn good.)  Myles325a (talk) 02:17, 8 February 2011 (UTC)

Oh for the record, here's a manadarin marmalade recipe http://www.atablefortwo.com.au/2010/08/11/mandarin-marmalade/ Mandarin might be considered in the article if there is sufficient interest. There are many recipes. Very underrated, the mandarin, subtle, complex, but delicious, rather like me. Myles325a (talk) 02:25, 8 February 2011 (UTC)

Oh oh, I'm embarrassed. Mouiori has made the entirely correct point that quinces are not citrus fruits, and has quite rightly deleted my inclusion of them in the list in the 1st par. I will add mandarins to console myself for this gaffe. Myles325a (talk) 10:46, 9 February 2011 (UTC)

Marmalade without citrus fruit
I know that it is sometimes said that the difference between marmalade and jam is that marmalade is only ever made with citrus fruit.The beginning of this article perpetuates this view when it claims that marmalade is made with the juice and peel of citrus fruit. However, surely there is a marmalade without citrus fruit, for shops have sold ginger marmalade. ACEOREVIVED (talk) 23:32, 25 August 2011 (UTC)
 * Seville oranges were originally preserved in salt, before the sugar industry took off. thats probably the origin of marmalade being traditionally citrus. the seville orange, and specifically its peel, has traditionally been assigned medicinal qualities. so, modern marmalade is a derivative product of the original medicine, probably related to salt cured lemons from the middle east.Mercurywoodrose (talk) 05:19, 8 January 2012 (UTC)

Dundee
Why is the Dundee marmalade section relevant enough to warrant a mention in the encyclopedia? Crasshopper (talk) 07:38, 8 January 2012 (UTC)

In ex-USSR, there is widely know confection called Marmelad, which is basically jelly-like sweet, harder than jelly, softer than gummy candy. You can view it in Russian language version of this page. — Preceding unsigned comment added by 62.205.220.166 (talk) 14:42, 1 April 2012 (UTC)

Many thanks
Many thanks to those who removed the list of fruits that I put in when I said that jam and marmalade are distinguished because different fruits are used to make jams versus marmalades. I am pleased these lists were removed for this reason - I recall I had put down ginger as fruit used to make marmalde, but ginger is not really a fruit, it is a spice. ACEOREVIVED (talk) 11:13, 7 February 2013 (UTC)
 * Actually, as the edible bit is the rhizome, I suppose ginger is a vegetable.  Roger Davies  talk 21:16, 16 June 2013 (UTC)

Marmelade European regulations
I had a look at the UK Food Standards Agency regulations, based on the European Union regulations, and the regulations seem to only apply to the exact spelling "marmelade" allowing exception to just German/Austrian marmelades, which share the same spelling. Yet, for instance, the Portuguese quince jam is sold across Europe both on Portuguese food specialized stores an main suoermarket chains (like Intermarche or Carrefour in France or Waitrose and Tesco in the UK) under the label "marmelada". I am adding the citations to the respective paragraphLearningnave (talk) 11:05, 13 November 2013 (UTC)

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Early English Recipe
I see the bit on the recipe from the book by Eliza Cholmondeley in 1677 being one of the earliest recipes. There's an earlier one in The Good Huswifes Jewell, for 'Marmelat of Quinces' dating to 1585. Full text here.Frond Dishlock (talk) 00:44, 3 September 2020 (UTC)
 * To make Marmelat of Quinces. You must take a pottle of Water, and foure pound of Suger, and so let them boyle together, and when they bryle, you must skimme them as cleane as you can, and you must take the whites of two or three Egges, and beate them to froth, and put the froth into the pan for to make the skum to rise, then skimme it asa cleane as you can, and then take off the kettle and put in the Quinces, and let them boyle a good while, and when they boyle, you must stirre them stil, and when they be boyled you must boxe them vp.

"The preferred citrus fruit for marmalade production is the Spanish Seville or bitter orange,"
Preferred by whom? Though I myself do prefer it, I find it fairly difficult to come by, at least in New York. Most of the marmalade I come across is made from sweet oranges, including some imported ones. I wonder what the situation is elsewhere. Kostaki mou (talk) 02:01, 1 November 2021 (UTC)
 * I eat my words (at least some of them). On closer examination of the ingredients of one easily available product that is simply labelled "orange marmalade," I see that it is in fact made with "sour" (or Seville) oranges.  Sweet definitely seems to be more common, however. Kostaki mou (talk) 03:06, 2 November 2021 (UTC)

Russian marmalade confectionery
The Russian page for marmalade focuses on what seems to be a completely different food than the Western European fruit spread, looking more like a sugar-coated gummy candy. The Finnish Vihreät kuulat pictured is also similar to what Russian WP describes. I am having trouble finding English sources that describe this specific type of marmalade. 93 (talk) 01:46, 12 February 2022 (UTC)

title: Talk:Marmalade


text:
User:Ellisllk~enwiki

ℓisllk

I’m no more a wikipedian. See my french page.

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Pateros (disambiguation)

Pateros is the lone and 1st class municipality in Metropolitan Manila, Philippines.

Pateros may also refer to:
 * Pateros, Washington, a city located in Okanogan County, Washington, United States

title: Pateros (disambiguation)