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Artemisia (plant)

Artemisia is a large, diverse genus of plants belonging to the daisy family Asteraceae, with almost 500 species. Common names for various species in the genus include mugwort, wormwood, and sagebrush.

Artemisia comprises hardy herbaceous plants and shrubs, which are known for the powerful chemical constituents in their essential oils. Artemisia species grow in temperate climates of both hemispheres, usually in dry or semiarid habitats. Notable species include A. vulgaris (common mugwort), A. tridentata (big sagebrush), A. annua (sagewort), A. absinthium (wormwood), A. dracunculus (tarragon), and A. abrotanum (southernwood). The leaves of many species are covered with white hairs.

Most species have strong aromas and bitter tastes from terpenoids and sesquiterpene lactones, which discourage herbivory, and may have had a selective advantage. The small flowers are wind-pollinated. Artemisia species are used as food plants by the larvae of a number of Lepidoptera species.

Some botanists split the genus into several genera, but DNA analysis does not support the maintenance of the genera Crossostephium, Filifolium, Neopallasia, Seriphidium, and Sphaeromeria; three other segregate genera—Stilnolepis, Elachanthemum, and Kaschgaria—are maintained by this evidence. Occasionally, some of the species are called sages, causing confusion with the Salvia sages in the family Lamiaceae.

Taxonomy
The genus was erected by Carl Linnaeus in 1753. The name Artemisia derives from the Greek goddess Artemis (Roman Diana), the namesake of Greek Queens Artemisia I and II. A more specific reference may be to Artemisia II of Caria, a botanist and medical researcher (also a queen and naval commander), who died in 350 BC.

Species
, Plants of the World Online accepted almost 500 species, including:

 * Artemisia abrotanum L. – southernwood, southern wormwood, slovenwood, abrotanum, old-man, lad's love
 * Artemisia absinthium L. – grand wormwood, absinthium
 * Artemisia adamsii Besser
 * Artemisia afra Jacq. ex Willd. – African wormwood, African sagebrush
 * Artemisia alba Turra – camphor southernwood
 * Artemisia aleutica Hultén – Aleutian wormwood
 * Artemisia amoena Poljakov
 * Artemisia annua L. – annual wormwood, sweet sagewort, sweet Annie
 * Artemisia araxina Takht.
 * Artemisia arborescens L. – tree wormwood
 * Artemisia arbuscula Nutt. – little sagebrush, low Sagebrush, black sage
 * Artemisia arctisibirica Korobkov
 * Artemisia arenaria DC.
 * Artemisia arenicola Krasch. ex Poljakov
 * Artemisia argentea L'Hér. – Madeira wormwood
 * Artemisia argyi H.Lév. & Vaniot – Chinese mugwort
 * Artemisia argyrophylla Ledeb.
 * Artemisia armeniaca Lam.
 * Artemisia australis Less. – Āhinahina, Oahu wormwood
 * Artemisia austriaca Jacq.
 * Artemisia avarica Minat.
 * Artemisia balchanorum Krasch.
 * Artemisia baldshuanica Krasch. & Zaprjag.
 * Artemisia bargusinensis Spreng.
 * Artemisia bejdemaniae Leonova
 * Artemisia bhutanica Grierson & Spring.
 * Artemisia biennis Willd. – biennial sagewort, biennial wormwood
 * Artemisia bigelovii A.Gray – Bigelow sage, Bigelow sagebrush
 * Artemisia borotalensis Poljakov
 * Artemisia caerulescens L.
 * Artemisia caespitosa Ledeb.
 * Artemisia californica Less. – coastal sagebrush, California sagebrush
 * Artemisia campestris L. – field wormwood, sand wormwood
 * Artemisia cana Pursh – silver sagebrush
 * Artemisia capillaris Thunb. – capillary wormwood, yin-chen wormwood
 * Artemisia carruthii Wood ex Carruth. – Carruth sagewort, Carruth's sagebrush
 * Artemisia chamaemelifolia Vill.
 * Artemisia cina O.Berg & C.F.Schmidt – santonica, Levant wormseed
 * Artemisia ciniformis Krasch. & Popov ex Poljakov
 * Artemisia compacta Fisch. ex DC.
 * Artemisia cuspidata Krasch.
 * Artemisia czukavinae Filatova
 * Artemisia daghestanica Krasch. & Poretzky
 * Artemisia demissa Krasch.
 * Artemisia deserti Krasch.
 * Artemisia desertorum Spreng.
 * Artemisia diffusa Krasch. ex Poljakov
 * Artemisia dimoana Popov
 * Artemisia dolosa Krasch.
 * Artemisia douglasiana Bess. – Douglas' mugwort, Douglas' sagewort, northwest mugwort
 * Artemisia dracunculus L. – tarragon, silky wormwood
 * Artemisia dubia Wall.
 * Artemisia dubjanskyana Krasch. ex Poljakov
 * Artemisia dumosa Poljakov
 * Artemisia elongata Filatova & Ladygina
 * Artemisia eremophila Krasch. & Butkov ex Poljakov
 * Artemisia fedtschenkoana Krasch.
 * Artemisia ferganensis Krasch. ex Poljakov
 * Artemisia filifolia Torr. – sand sagebrush, sand-sage, silvery wormwood
 * Artemisia franserioides Greene – ragweed sagebrush
 * Artemisia freyniana (Pamp.) Krasch.
 * Artemisia frigida Willd. – fringed sagebrush, fringed-sage, prairie sagewort, estafiata
 * Artemisia fulvella Filatova & Ladygina
 * Artemisia furcata Bieb. – forked wormwood
 * Artemisia galinae Ikonn.
 * Artemisia genipi Weber ex Stechm.
 * Artemisia glacialis L. – glacier wormwood, alpine mugwort
 * Artemisia glanduligera Krasch. ex Poljakov
 * Artemisia glauca Pall. ex Willd.
 * Artemisia glaucina Krasch. ex Poljakov
 * Artemisia globosa Krasch.
 * Artemisia globularia Cham. ex Bess. – purple wormwood
 * Artemisia glomerata Ledeb. – cudweed sagewort, Pacific alpine wormwood
 * Artemisia gmelinii Webb ex Stechmann – Gmelin's wormwood, Russian wormwood
 * Artemisia gorgonum Webb
 * Artemisia gracilescens Krasch. & Iljin
 * Artemisia granatensis Boiss. ex DC.
 * Artemisia gurganica (Krasch.) Filatova
 * Artemisia gypsacea Krasch., Popov & Lincz. ex Poljakov
 * Artemisia halodendron Turcz. ex Besser
 * Artemisia heptapotamica Poljakov
 * Artemisia herba-alba Asso – white wormwood
 * Artemisia hippolyti Butkov
 * Artemisia hololeuca M.Bieb. ex Besser
 * Artemisia incana (L.) Druce
 * Artemisia indica Willd. – Indian wormwood
 * Artemisia insularis Kitam.
 * Artemisia integrifolia L.
 * Artemisia issykkulensis Poljakov
 * Artemisia jacutica Drobow
 * Artemisia japonica Thunb. – otoko yomogi
 * Artemisia judaica L.
 * Artemisia juncea Kar. & Kir.
 * Artemisia karatavica Krasch. & Abolin ex Poljakov
 * Artemisia karavajevii Leonova
 * Artemisia kaschgarica Krasch.
 * Artemisia kauaiensis (Skottsberg) Skottsberg – Āhinahina, Kauai wormwood
 * Artemisia keiskeana Miq.
 * Artemisia knorringiana Krasch.
 * Artemisia kochiiformis Krasch. & Lincz. ex Poljakov
 * Artemisia koidzumii Nakai
 * Artemisia kopetdaghensis Krasch. ex Poljakov
 * Artemisia korovinii Poljakov
 * Artemisia korshinskyi Krasch. ex Poljakov
 * Artemisia kuschakewiczii C.G.A.Winkl.
 * Artemisia laciniata Willd. – Siberian wormwood
 * Artemisia lactiflora Wall. ex DC. – white mugwort
 * Artemisia lagocephala (Besser) DC.
 * Artemisia lagopus Fisch. ex Besser
 * Artemisia latifolia Ledeb.
 * Artemisia ledebouriana Besser
 * Artemisia lehmanniana Bunge
 * Artemisia lessingiana Besser
 * Artemisia leucodes Schrenk
 * Artemisia leucophylla (Turcz. ex Besser) Pamp.
 * Artemisia leucotricha Krasch. ex Ladygina
 * Artemisia lipskyi Poljakov
 * Artemisia littoricola Kitam.
 * Artemisia longifolia Nutt. – longleaf sagebrush, longleaf wormwood
 * Artemisia ludoviciana Nutt. – gray sagewort, prairie sage, white sagebrush, Louisiana-sage, western-sage
 * Artemisia macilenta (Maxim.) Krasch.
 * Artemisia macrantha Ledeb.
 * Artemisia macrocephala Jacq. ex Besser
 * Artemisia macrorhiza Turcz.
 * Artemisia maritima L. – sea wormwood, absinthe de mer
 * Artemisia marschalliana Spreng.
 * Artemisia mauiensis (A.Gray) Skottsberg – Āhinahina, Maui wormwood
 * Artemisia maximovicziana Krasch. ex Poljakov
 * Artemisia medioxima Krasch. ex Poljakov
 * Artemisia michauxiana Bess. – Michaux sagebrush, Michaux's wormwood, lemon sagewort
 * Artemisia minor Jacq. ex Besser
 * Artemisia mogoltavica Poljakov
 * Artemisia mongolica (Besser) Fisch. ex Nakai
 * Artemisia mongolorum Krasch.
 * Artemisia montana (Nakai) Pamp.
 * Artemisia mucronulata Poljakov
 * Artemisia nakaii Pamp.
 * Artemisia namanganica Poljakov
 * Artemisia negrei Ouyahya
 * Artemisia nesiotica Raven – island sagebrush
 * Artemisia nigricans Filatova & Ladygina
 * Artemisia niitakayamensis Hayata
 * Artemisia nilagirica (C.B.Clarke) Pamp.
 * Artemisia nitida Bertol.
 * Artemisia nortonii Pamp.
 * Artemisia norvegica Fr. – Norwegian mugwort, alpine sagewort
 * Artemisia nova A.Nels. – black sagebrush, small sagebrush
 * Artemisia obtusiloba Ledeb.
 * Artemisia occidentalisichuanensis Y.R.Ling & S.Y.Zhao
 * Artemisia occidentalisinensis Y.R.Ling
 * Artemisia oelandica (Besser) Krasch.
 * Artemisia olchonensis Leonova
 * Artemisia oliveriana J.Gay ex Besser
 * Artemisia ordosica Krasch.
 * Artemisia orientalixizangensis Y.R.Ling & Humphries
 * Artemisia orientaliyunnanensis Y.R.Ling
 * Artemisia packardiae J.Grimes & Ertter – Packard's wormwood, Succor Creek sagebrush
 * Artemisia pallens Wall
 * Artemisia palmeri A.Gray – San Diego sagewort
 * Artemisia palustris L.
 * Artemisia pannosa Krasch.
 * Artemisia papposa S.F.Blake & Cronq. – Owyhee sage, Owyhee sagebrush
 * Artemisia pedatifida Nutt. – birdfoot sagebrush, matted sagewort
 * Artemisia pedemontana Balb.
 * Artemisia persica Boiss.
 * Artemisia phaeolepis Krasch.
 * Artemisia pontica L. – Roman wormwood, green-ginger
 * Artemisia porrecta Krasch. ex Poljakov
 * Artemisia porteri Cronq. – Porter's wormwood, Porter mugwort
 * Artemisia princeps Pamp. – Japanese mugwort, yomogi
 * Artemisia prolixa Krasch. ex Poljak.
 * Artemisia punctigera Krasch. ex Poljakov
 * Artemisia pycnocephala (Less.) DC. – beach wormwood, coastal sagewort
 * Artemisia pygmaea A.Gray – pygmy sagebrush
 * Artemisia quinqueloba Trautv.
 * Artemisia remotiloba Krasch. ex Poljakov
 * Artemisia rhodantha Rupr.
 * Artemisia rigida (Nutt.) A.Gray – scabland sagebrush
 * Artemisia rothrockii A.Gray – timberline sagebrush
 * Artemisia roxburghiana Wall. ex Besser
 * Artemisia rubripes Nakai
 * Artemisia rupestris L. – rock wormwood
 * Artemisia rutifolia Stephan ex Spreng.
 * Artemisia saissanica (Krasch.) Filatova
 * Artemisia saitoana Kitam.
 * Artemisia salsoloides Willd.
 * Artemisia samoiedorum Pamp.
 * Artemisia saposhnikovii Krasch. ex Poljak.
 * Artemisia schmidtiana Maxim. – angel's hair
 * Artemisia schrenkiana Ledeb.
 * Artemisia scoparia Waldst. & Kit. – redstem wormwood, yin-chen wormwood
 * Artemisia scopiformis Ledeb.
 * Artemisia scopulorum A.Gray – alpine sagebrush, dwarf sagebrush
 * Artemisia scotina Nevski
 * Artemisia semiarida (Krasch. & Lavrenko) Filatova
 * Artemisia senjavinensis Bess. – arctic wormwood
 * Artemisia sericea Weber ex Stechm.
 * Artemisia serrata Nutt. – sawtooth wormwood
 * Artemisia sieberi Besser
 * Artemisia sieversiana Willd. – sieversian wormwood
 * Artemisia spiciformis K.Koch
 * Artemisia spicigera K.Koch
 * Artemisia spinescens D.C.Eaton – budsage [syn. Picrothamnus desertorum]
 * Artemisia splendens Willd.
 * Artemisia stelleriana Bess. – hoary mugwort, oldwoman, Dusty Miller, beach wormwood
 * Artemisia stenocephala Krasch. ex Poljak.
 * Artemisia subarctica Krasch.
 * Artemisia subchrysolepis Filatova
 * Artemisia sublessingiana Krasch. ex Poljakov
 * Artemisia subsalsa Filatova
 * Artemisia succulenta Ledeb.
 * Artemisia suksdorfii Piper – coastal wormwood, Suksdorf sagewort
 * Artemisia sylvatica Maxim.
 * Artemisia tanacetifolia L.
 * Artemisia taurica Willd. – Tauric wormwood
 * Artemisia tenuisecta Nevski
 * Artemisia terrae-albae Krasch.
 * Artemisia thuscula Cav.
 * Artemisia tianschanica Krasch. ex Poljak.
 * Artemisia tilesii Ledeb. – Tilesius' wormwood, Aleutian mugwort
 * Artemisia tomentella Trautv.
 * Artemisia transbaicalensis Leonova
 * Artemisia transiliensis Poljakov
 * Artemisia trautvetteriana Besser
 * Artemisia tridentata Nutt. – big sagebrush, blue sage, black sage, basin sagebrush, common sagebrush
 * Artemisia tripartita Rydb. – threetip sagebrush
 * Artemisia turanica Krasch.
 * Artemisia turcomanica Gand.
 * Artemisia umbelliformis Lam. – Alps wormwood, alpine wormwood
 * Artemisia vachanica Krasch. ex Poljak.
 * Artemisia valida Krasch. ex Poljak.
 * Artemisia verlotiorum Lamotte – Chinese wormwood
 * Artemisia vulgaris L. – mugwort, felonherb, green-ginger, common wormwood
 * Artemisia waltonii J.R.Drumm. ex Pamp.
 * Artemisia wudanica Liou & W.Wang
 * Artemisia xerophytica Krasch.
 * Artemisia yadongensis Ling & Y.R.Ling
 * Artemisia yongii Y.R.Ling
 * Artemisia younghusbandii J.R.Drumm. ex Pamp.
 * Artemisia zayuensis Y.R.Ling
 * Artemisia zhongdianensis Y.R.Ling

Formerly placed here

 * Centipeda minima (L.) A.Braun & Asch. (as A. minima L. )
 * Eupatorium capillifolium (Lam.) Small (as A. capillifolia Lam. )
 * Filifolium sibiricum (L.) Kitam. (as A. sibirica (L.) Maxim. )
 * Grangea maderaspatana (L.) Poir. (as A. maderaspatana L. )
 * Matricaria discoidea DC. (as A. matricarioides auct. )

Classification
Classification of Artemisia is difficult. Divisions of Artemisia prior to 2000 into subgenera or sections have not been backed up by molecular data, but much of the molecular data, as of 2006, are not especially strong. The following identified groups do not include all the species in the genus.

Subgenera Artemisia and Absinthium
Subgenera Artemisia and Absinthium are sometimes, but not always, considered the same. Subgenus Artemisia (originally Abrotanum Besser) is characterized by a heterogamous flower head with female outer florets and hermaphrodite central florets, and a fertile, glabrous receptacle. Absinthium DC, though sometimes merged with subgenus Artemisia is characterized by heterogamous flower head with female outer florets and hermaphrodite central florets, and a fertile, hairy receptacle. Generally, previously proposed monotypic and non-monophyletic subgenera have been merged with the subgenus Artemesia due to molecular evidence. For example, in 2011 using ribosomal DNA analysis of their own and a review of molecular data (such as ITS sequence analysis) of others, S. Garcia and colleagues argued that it was logical to rename several Sphaeromeria and Picrothamnus (formerly designated sister genera to Artemisia) species as Artemisia, as well as to revert some Sphaeromeria species back to Artemisia, where they had been categorized previously. Part of this was due to research by Watson and colleagues, who found that the four subgenera were not monophyletic except for Dracunculus, after analyzing and matching the internal transcribed spacers of nuclear ribosomal DNA from many Seriphidium and Artemisia species, and the related genera Arctanthemum and Dendranthema. The authors concluded that inflorescence morphology is not alone reliable for categorizing the genus or some subgenera, as qualities that previously demarcated them (such as homogamous, discoid, ray-less inflorescences) seemed to have undergone paralleled evolution up to seven times. Picrothamnus Nutt. ("bud sage"), now considered Artemisia spinescens and Sphaeromeria Nutt. ("chicken sage") are some examples, both endemic to North America.

Tridentatae
Section Tridentatae consists of eleven to thirteen species of coarse shrubs often known colloquially as "sagebrushes", which are very prominent parts of the flora in western North America. In some classifications, they have previously been considered part of the genus or subgenus Seriphidium, although recent studies have contested this lineage to Old World species. Tridentatae was first articulated as a section by Rydberg in 1916, and it was not until McArthur et al. in 1981 that Tridentatae was elevated to a separate subgenus from Seriphidium. The principal motive for their separation was geographical distribution, chemical makeup, and karyotype. Much of the debate surrounding Tridentatae is phytogeographic, thus habitat and geography are frequently cited when understanding the evolution of this endemic North American subgenus. Evolutionary cycles of wet and dry climates encouraged "diploid and polyploid races which are morphologically similar if not indistinguishable" (McArthur 598).

Autopolyploidy among plants is not uncommon, however Tridentatae exhibits a remarkable amount of chromosomal differences at the population level, rather than the taxon level. This contributes to the difficulty in determining Tridentatae's phylogeny. The subgenus' relative homogeneity within ploidies has enabled it to habitually hybridize and backcross, resulting in a high degree of genetic variation at the population level rather than the taxon level. For instance, some articles suggest that to be monophyletic, section Tridentatae should exclude Artemisia bigelovii and Artemisia palmeri. and include Artemisia pygmaea and Artemisia rigida. These results were supported by extensive chloroplast DNA (cpDNA) and nrDNA sequencing which departed from prior morphological, anatomical, and behavioral data.

Traditional lineages within Tridentatae were proposed on the basis of leaf morphology, habitat preference, and the ability to leaf-sprout, among other morphological and behavioral characteristics. For instance, sagebrush in the Artemisia tridentata lineage have tridentate leaves, live in especially arid habitats, and are unable to root-sprout. This method of delimitation is problematic for species that do not fully adhere to the characteristics of a given lineage. The dry habitat and the presence of interxylary cork has often made the case for Tridentatae as a subgenus of its own, and there is some ribosomal molecular evidence of a "Tridentatae core" group for the subgenus. In 2011, Garcia and colleagues proposed enlarging Tridentatae and organized it into the sections Tridentatae, Nebulosae, and Filifoliae based on previous research establishing relationships via ribosomal and nuclear DNA.

Intergrading forms are particularly common in recently radiated subgenera such as Tridentatae, given their frequent reversals and convergent evolution. Global reviews of Artemisia using ITS analysis support the hypothesis that Tridentatae has independent origins from Old World Seriphidium These findings were compared with capitula morphology, challenging past assumptions based on floral characteristics. To better understand the rapid diversification and radiation relative to Old World Artemisia, a closer study of Beriginian or Arctic species may provide missing links.

 * Artemisia tridentata
 * Artemisia cana
 * Artemisia nova
 * Artemisia rigida
 * Artemisia arbuscula
 * Artemisia longiloba
 * Artemisia tripartita
 * Artemisia pygmaea
 * Artemisia rothrockii

Section Tridentatae includes above species with exception of Artemisia longiloba, which is treated as a subspecies of Artemisia arbuscula. Section Nebulae includes Artemisia californica, Artemisia nesiotica, and Artemisia filifolia.

Seriphidium
The Old World species which different classifications put into the genus or subgenus Seriphidium consist of about 125 species native to Europe and temperate Asia, with the largest number of species in Central Asia. Some classifications, such as that of the Flora of North America, exclude any New World plants from Seriphidium. They are herbaceous plants or small shrubs.

Seriphidium Besser was morphologically categorized by a homogamous flower head with all hermaphrodite florets and fertile and glabrous receptacle. Tridentatae was originally categorized as within Seriphidium due to floral, inflorescence, and leaf morphological similarities, until McArthur et al.'s analysis in 1981, which explained these similarities as convergent evolution. Old World Seriphidium, with 125 species native to Europe and temperate Asia, was a previous classification of ''Seriphidium. North American or "New World" Seriphidium and Old World Seriphidium. North American Seriphidium were later placed into Tridentatae'' Rydb due to geographical distribution, growth habit, and karyotypic and chemotaxonomic similarities (such as presence of certain terpenols).

Subgenus Dracunculus
One group which is well-supported by molecular data is subgenus Dracunculus. It consists of 80 species found in both North America and Eurasia, of which the best-known is perhaps Artemisia dracunculus, the spice tarragon.

Dracunculus Besser. has historically been characterized morphologically by a heterogamous flower head with female outer florets and hermaphrodite central florets, but with a female-sterile, glabrous receptacle. Dracunculus is the most supported and resolved subgenus of Artemisia, which includes Artemisia dracunculus L., known as the cooking spice tarragon. Chloroplast and ribosomal DNA sequence analysis in 2011 supported monophyly with two clades, one of which includes some North American endemic species as well as most species of Europe and Asia, while the second clade includes just A. salsoloides and A. Tanaitica, found in Eastern Europe and Siberia to the Western Himalayas. This study places Dracunculus as one of the more recent subgenera within Artemisia, situating A. Salisoides more basally on the tree, with North American endemic groups such as the sagebrushes having derived on the other end of a split from a common ancestor with Dracunculus. Formerly proposed genera Mausolea, Neopallasia and Turaniphytum are now argued to be within the subgenus Dracunculus due to ribosomal and chloroplast DNA evidence, with further species resolved as sister groups to Dracunculus due to phytochemical relationships.

Cultivation and uses
The aromatic leaves of some species are used for flavouring. Most species have an extremely bitter taste. A. dracunculus (tarragon) is widely used as a culinary herb, particularly important in French cuisine.

Artemisia vulgaris (mugwort) was used to repel midges (mug > midge), fleas and moths, intestinal worms, and in brewing (mugwort beer, mugwort wine) as a remedy against hangovers and nightmares.

Artemisia absinthium is used to make the highly potent spirit absinthe. Malört also contains wormwood. The aperitif vermouth (derived from the German word Wermut, "wormwood") is a wine flavored with aromatic herbs, but originally with wormwood.

Artemisia arborescens (tree wormwood, or sheeba in Arabic) is an aromatic herb indigenous to the Middle East used in tea, usually with mint.

A few species are grown as ornamental plants, the fine-textured ones used for clipped bordering. All grow best in free-draining sandy soil, unfertilized, and in full sun.

Artemisia stelleriana is known as Dusty Miller, but several other species bear that name, including Jacobaea maritima (syn. Senecio cineraria), Silene coronaria (syn. Lychnis coronaria), and Centaurea cineraria.

The largest collection of living Artemisia species, subspecies and cultivars is held in the National Collection of Artemisia in Sidmouth, Devon, UK, which holds about 400 taxa. The National Collection scheme is administered by Plant Heritage (formerly National Council for Conservation of Plants and Gardens, NCCPG) in the British Isles.

Medicinal
Artemisinin (from Artemisia annua) and derivatives are a group of compounds used to treat malaria. Treatments containing an artemisinin derivative (artemisinin-combination therapies) are now standard treatment worldwide for malaria caused by Plasmodium falciparum. Administering Artemisia annua as dried whole leaves may cause resistance to develop more slowly than if it is administered as pure artemisenin.

Tu Youyou received the 2015 Nobel Prize in Physiology or Medicine for her discovery of the semisynthetic derivatives. She conducted research on traditional Chinese medicine and potential contributions to cures for malaria, on the basis of folk medicine and ancient Chinese texts. Before Tu and her team discovered artemisinin, 240,000 compounds had already been tested for use in potential antimalaria drugs, none of which had worked. From reviewing ancient Chinese texts, they found that the compound artemisinin was optimally extracted at lower temperatures, as high temperature water poured over sweet wormwood leaves destroyed essential treatment properties.

The World Health Organization does not support the promotion or use of Artemisia plant material in any form for the prevention or treatment of malaria. They note that the plant form of medication has several problems. These include a lack of consistent Artemisia content, the content being low enough that recurrence of malaria often occurs, that the use of the plant may contribute to widespread artemisinin resistance, and that the plant form is not effective in malaria prevention.

As of June 2020, there is no evidence that Artemisia can treat or prevent COVID-19.

Culture
Artemisia has been mentioned and used in popular culture for centuries. A few examples are:
 * Artemisia herba-alba is thought to be the plant translated as "wormwood" in English language versions of the Bible (apsinthos in the Greek text). Wormwood is mentioned seven times in the Jewish Bible, always with the implication of bitterness. It is mentioned once in the New Testament. Wormwood is the "name of the star" in the Book of (kai to onoma tou asteros legetai ho Apsinthos) that John of Patmos envisions as cast by the angel and falling into the waters, making them undrinkably bitter. Further references in the Bible show wormwood was a common herb known for its bitter taste.
 * In Shakespeare's play Hamlet, the titular character says "Wormwood, wormwood" to comment on the bitter implications of what the Player Queen has just said.

Ecology
Artemisia species are found on every continent except Antarctica, and have become part of many ecosystems around the world as a result. Below is currently a partial view of the importance of Artemisia species in ecosystems around the world.

North American ecology of Artemisia
In North America, several species of Artemisia have become important parts of local environments, with wide adaptability. Artemisia papposa described by S.F.Blake & Arthur Cronquist can grow in the harsh, dry expanses of alkali flats, but also adapts to meadowlands.

Sagebrushes like A. papposa (of the Tridenteae subgenus) in general are found in the north and southwest areas of the North American continent. In the Intermountain West, in a habitat known as Sagebrush Steppe, A. tridentata, A. tripartite, and A. arbuscula grow alongside various grasses and species of bitter bush, creating an important environment for mule deer, pygmy rabbits, antelopes, and the sage grouse. Understanding the phylogenetic relationships among the sagebrushes has been helpful in understanding the relationships among these plants and their environments, as well as learning more about how these plants formed these communities over long stretches of time. Sagebrushes, which include A. ludoviciana and A. Tridentata among others, can often also be found growing near junipers, particularly in the Elkhorn Mountain region, where the Juniper Woodlands form an ecosystem which provide cover for many animal species in both summer and winter months and storms. Because the habitat should burn only every 400–600 years, with sagebrush shrubs living as long as 200 years (though potentially typically 88), this particular combination of Artemisia with other flora form an enduring habitat. As it often goes, however, governments and farming businesses have often cleared sagebrush-juniper communities to create land for cow and domestic animal feedcrops, and Artemisia species may be declining due to this and invasive species such as cheatgrass. Destabilization of the vegetation creates higher risk of fires, causing concern among the local conservation and wildlife groups.

Due to their often extensive rhizome systems and other potential characteristics, however, some Artemisia species are often resilient to mowing or pulling, giving some species of Artemisia the ability to easily become invasive if introduced to comfortable, though non-native habitats.
 * A. annua (native to Eurasia) is found in wetland habitats, and though it has been naturalized in much of North America it is considered weedy or invasive by some localities, such as Kentucky.
 * This is particularly true of Artemisia vulgaris, known as "common mugwort", in North America, where it was introduced by European colonists and settlers in the 1600s, when Jesuit priests and other colonizers may have first brought the herb for ointments and teas and likely also let into port cities via ballast dumping. Artemisia vulgaris will grow in dense groups and out-compete other plants in an area, in part due to its ability to grow on poorly enriched soils. Disturbed habitats, cities and roadsides or parking lots can easily become a field of A. vulgaris, which is the Artemisia species designated as invasive by New York State.

title: Artemisia (plant)


text:
1809 in Canada

Events from the year 1809 in Canada.

Incumbents

 * Monarch: George III

Parliaments of Canada

 * Parliament of Lower Canada: 5th (April 10 – May 18)
 * Parliament of Upper Canada: 5th (starting February 2)

Governors

 * Governor of the Canadas: James Henry Craig
 * Governor of New Brunswick: Thomas Carleton
 * Governor of Nova Scotia: George Prevost
 * Commodore-Governor of Newfoundland: John Holloway
 * Governor of Prince Edward Island: Joseph Frederick Wallet DesBarres
 * Governor of Upper Canada: Francis Gore

Events

 * On August 17, the foundation of Nelson's Column, Montreal was laid.
 * November 3: John Molson's steamboat, PS Accommodation, starts for Quebec City. It is 85 ft overall, has a 6 hp engine, and makes the distance in 36 hours, but stops at night and reaches Quebec on November 6. The Accommodation is the second steamboat in America, and probably the world.
 * From 1809 to 1811, Tecumseh, Shawnee chief, and the Prophet campaign to unite tribes of the Great Lakes, Ohio Valley, and Southeast against the United States. His brother Tenskwatawa, the Shawnee Prophet, is defeated at the Battle of Tippecanoe in 1811.
 * Napoleon's continental blockade cuts British access to Scandinavian timber.
 * The North West Company builds Fort Gibraltar.

Births

 * January 31 – Lemuel Allan Wilmot, lawyer, politician, judge, and 3rd Lieutenant Governor of New Brunswick (d.1878)
 * March 27 – Jean-Louis Beaudry, entrepreneur, politician and 11th Mayor of Montreal (d.1886)
 * May 15 – Pierre-Eustache Dostaler, politician (d.1884)
 * June 15 – François-Xavier Garneau, notary, civil servant, poet and historian (d.1866)
 * July 25 – Jonathan McCully, politician (d.1877)
 * October 11 – Modeste Demers, missionary (d.1871)
 * November 15 – Charles La Rocque, priest and third Bishop of Saint-Hyacinthe (d.1875)
 * November 24 – Amos Wright, politician (d.1886)

Deaths

 * July 3 – Joseph Quesnel, musician (b. 1746)

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

title: 1809 in Canada


text:
Chuvash people

The Chuvash people (, ; чӑваш ; çăvaş), plural: чӑвашсем, çăvaşsem; чува́ши  ) are a Turkic ethnic group, a branch of the Ogurs, native to an area stretching from the Idel-Ural (Volga-Ural) region to Siberia.

Most of them live in Chuvashia and the surrounding areas, although Chuvash communities may be found throughout the Russian Federation. They speak Chuvash, a Turkic language that diverged from other languages in the family more than a millennium ago. Among the Chuvash believers, the majority are Eastern Orthodox Christians although a minority follow Sunni Islam or Vattisen Yaly.

Etymology
There is no universally accepted etymology of the word Chuvash, but there are two theories. One theory suggests that the word Chuvash may be derived from Common Turkic jăvaš ('friendly', 'peaceful'), as opposed to şarmăs ('warlike').

Another theory is that the word is derived from the Tabghach, an early medieval Xianbei clan and founders of the Northern Wei dynasty in China. The Old Turkic name Tabghach (Tuoba in Mandarin) was used by some Inner Asian peoples to refer to China long after this dynasty. Gerard Clauson has shown that through regular sound changes, the clan name Tabghach may have transformed to the ethnonym Chuvash.

Language
Chuvash is a Turkic language spoken in European Russia, primarily in the Chuvash Republic and adjacent areas. It is the only surviving member of the Oghur branch of Turkic languages, one of the two principal branches of the Turkic family.

Although there is no direct evidence some scholars believe that Chuvash may be descendant from a dialect of Volga Bulgar language while others support the idea that Chuvash is another distinct Oghur Turkic language. Since the surviving literary records for the non-Chuvash members of Oghuric (Bulgar and possibly Khazar) are scant, the exact position of Chuvash within the Oghuric family cannot be determined.

Some scholars suggest Hunnish had strong ties with Bulgar and to modern Chuvash and refer to this extended grouping as separate Hunno-Bulgar languages. However, such speculations are not based on proper linguistic evidence, since the language of the Huns is almost unknown except for a few attested words and personal names. Scholars generally consider Hunnish as unclassifiable.

Italian historian and philologist Igor de Rachewiltz noted a significant distinction of the Chuvash language from other Turkic languages. According to him, the Chuvash language does not share certain common characteristics with Turkic languages to such a degree that some scholars consider Chuvash as an independent branch from Turkic and Mongolic. The Turkic classification of Chuvash was seen as a compromise solution for classification purposes.

Despite grammatical similarity with the rest of Turkic language family, the presence of changes in Chuvash pronunciation (which are hard to reconcile with other members of the Turkic family) has led some scholars to see Chuvash as originating not from Proto-Turkic but from another proto-language spoken at the time of Proto-Turkic (in which case Chuvash and all the remaining Turkic languages would be part of a larger language family).

The Oghuric branch is distinguished from the rest of the Turkic family (the Common Turkic languages) by two sound changes: r corresponding to Common Turkic z and l corresponding to Common Turkic š. The first scientific fieldwork description of Chuvash, by August Ahlqvist in 1856, allowed researchers to establish its proper affiliation.

Chuvash is so divergent from the main body of Turkic languages that Chuvash first believed to be a Turkified Finno-Ugric language or an intermediary branch between Turkic and Mongolic languages. Russian language and neighboring Mari and Volga Tatar heavily influenced the Chuvash language.

Mongolian, Arabic and Persian also influenced Chuvash. Chuvash language has two to three dialects. Although Chuvash is taught at schools and sometimes used in the media, it is considered endangered by the UNESCO, because Russian dominates in most spheres of life and few children learning the language are likely to become active users.

The subdivision of the Chuvash people are as below:
 * Virjal (вирьял, тури, 'upper')
 * Anat jenchi (анат енчи, 'mid-lower')
 * Anatri (анатри, 'lower')
 * Hirti (хирти, 'steppe') (this is a sub-group that is recognized by some researchers)

Origins
There are two rival schools of thought on the origin of the Chuvash people. One is that they originated from a mixing between the Sabir tribes and the Finno-Ugrians. The other is that they have descendant from Volga Bulgars. Throughout history, they have experienced significant infusion and influence, not only from Russian and other Turkic peoples but also from neighboring Uralic tribes with whom they were persistently and mistakenly identified for centuries.

The Sabirs who believed to have come from Siberia, they lived there at least the end of the third millennium BC. They were skilled in warfare, used siege machinery, had a large army (including women ) and were boatbuilders. Sabirs led incursions into Transcaucasia in the late-400s/early-500s, but quickly began serving as soldiers and mercenaries during the Byzantine-Sasanian Wars on both sides. Their alliance with the Byzantines laid the basis for the later Khazar-Byzantine alliance.

Early history
In the early first century AD, the Bulgars whom may related to Chuvash started moving west through Zhetysu and the steppes of modern-day Kazakhstan, reaching the North Caucasus in the 2nd to 3rd centuries AD. There they established several states (Old Bulgaria on the Black Sea coast and the Suar Duchy in modern-day Dagestan). Old Bulgaria broke up in the second half of the 7th century after a series of successful Khazar invasions. Sabirs who were a tribe within the Khazar Khanate, subsequently undertook a migration to the Volga-Kama region along with other Oghuric tribes, ultimately founded the Volga Bulgaria, which eventually became extremely wealthy: its capital then being the 4th-largest city in the world.

Shortly after that, another state founded by Sabirs in Caucasus known as Suar Principality was forced to become a vassal state of Khazaria. About half a century later, the Suars took part in the Arab–Khazar wars of 732–737. The adoption of Islam in the early tenth century in Volga Bulgaria led to most of its people embracing that religion.

After the Mongols destroyed Volga Bulgaria in 1236, the Golden Horde kept control of the region until its slow dissolution from c. 1438. The Kazan Khanate then became the new authority of the region and of the Chuvash. The modern name "Chuvash" began to appear in records starting from the sixteenth century from Russian and other foreign sources.

In 1552, the Russians conquered the Kazan Khanate and its territories. The Chuvash, required to pay yasak, gradually became dispossessed of much of their land. Many Chuvash who traditionally engaged in agriculture were forced to become bonded laborers in the timber industry or to work in barges due to growing poverty. The subsequent centuries saw the Christianization and Russification of the Chuvash. During this period, most Chuvash converted to Orthodox Christianity, but the Tsars never achieved their complete Russification.

After conversion, Russian Historian Vasily Nikitich Tatishchev personally visited the lands of Volga Bulgaria and wrote in 1768 that Bulgars also migrated to Bashkortostan and North of Kazan (i.e. modern-day Chuvashia).

"Down the Volga River, the Chuvash, the ancient Bulgars, filled the entire county of Kazan and Simbirsk. Now, after receiving baptism, very few of them remain, because many, not wanting to be baptized, moved to the Bashkirs and settled in other counties."

Modern history
The eighteenth and nineteenth centuries saw the revival of Chuvash culture and the publication of many educational, literary, and linguistic works, along with the establishment of schools and other programs. The Chuvash language began to be used in local schools, and a special written script for the Chuvash language was created in 1871.

On June 24, 1920, the Bolshevik government of the RSFSR established the Chuvash Autonomous Region; it became the Chuvash Autonomous Soviet Socialist Republic on April 21, 1925. Around this time Chuvash nationalism grew, but the Soviet authorities attempted to suppress nationalist movements by re-drawing the borders of the republic, leaving many Chuvash living in neighboring republics or in Russian districts. During most of the Soviet period of 1917–1991, the Chuvash were subjected to Russification campaigns.

The Chuvash language vanished from educational and public use. In 1989, another Chuvash cultural revival began - partly in response to these changes. Soon the Chuvash language once again came into use in educational, public, and political life. , schools in the Chuvash Republic and in areas outside that have large Chuvash populations teach the Chuvash language and culture. Chuvash people around Russia also have media available to them in their local communities.

Genetics
Physical anthropologists using the racial frameworks of the early 20th century saw the Chuvash as a mixed Finno-Ugric and Turkic people. An autosomal analysis (2015) detected an indication of Oghur and possibly Bulgar ancestry in modern Chuvash. These Oghur tribes brought the Chuvash language with them. Another study found some Finno-Ugric components in Chuvash people.

Phenotypically, there is no particular differences among the Chuvash, as more Caucasoid or more Mongoloid phenotypes can be found among all subgroups. In 2017, a full genome study found Chuvash largely show a Finno-Ugric genetic component despite having a small common Turkic component with Bashkir and Tatar peoples. This study supported language shift hypothesis among Chuvash population.

Culture
They speak the Chuvash language and have some pre-Christian traditions. The Chuvash have specific patterns used in embroidery, which is found in their traditional clothing. Many people also use the Russian and Tatar language, Spoken in Chuvashia and nearby regions along the middle course of the Volga River, in the central part of European Russia.

Religion
Most Chuvash people are Eastern Orthodox Christians and belong to the Russian Orthodox Church while a minority are Sunni Muslims or practitioners of Vattisen Yaly. After the Russian subjugation of the Chuvash in the 16th century, a campaign of Christianization began. However, most Chuvash were not converted until the mid-19th century. The Chuvash retain some pre-Christian and pre-Islamic shamanism traditions in their cultural activities. Parallel pray in the shrines called and sacrifice geese there. One of the main shrines is located in the town of Bilyarsk. Vattisen Yaly is a contemporary revival of the ethnic religion of the Chuvash people.

A minority of Chuvash may have been exposed to Islam as early as the Volga Bulgaria era but most of those early Chuvash likely converted during the Golden Horde period. An inscription dated at 1307 indicates that some Chuvash were converted to Islam, and religious terms occur in Chuvash in the form of Tatar loanwords. However, sources do not specify the practices of the Chuvash during this period. Some Chuvash who converted to Christianity following the Russian conquest converted to Islam during the 19th and early 20th century. During this period, several Chuvash communities were influenced by Tatars and became Muslim. This caused some Muslim Chuvash to define themselves as Tatars but they retained their language and several Chuvash customs.

title: Chuvash people


text:
Talk:Sōtō

Changed the structure
I changed the structure of the article, corrected some false statements and I added some info about the history and texts Hippocrates

The article is a bit strange now - did Dogen found the sect or not..? (the article isn't clear about it) Hippocrates

 * Dogen was the founder of the Japanese branch of the Caodong school, which is called Soto in Japanese. Dongshan Liangjie founded Caodong, which could be referred to as Chinese Soto if one were so inclined.  So it's ambiguous to say "Who founded the Soto sect", because it's unclear whether Soto means just the Japanese branch or the whole thing.  This article as it stands currently seems to be about the Japanese branch specifically and there is a different page for Caodong.  Not sure if they should be merged. - Nat Krause 05:13, 5 Nov 2004 (UTC)

 * The current opening, "Soto 曹 洞 宗 (Japanese: sōtō-shū) is one of the famous Japanese Zen sects, founded by Dogen Zenji (1200-1253). It was based upon the Chinese Caodong school, which Dogen brought to Japan," has a slightly problematic implied ontology: If Soto is only based on Caodong, and Dogen brought Caodong to Japan, it is implied that Caodong has an existence of Japan apart from Soto--as though Dogen brought the original sect to Japan and then created his own version of it. There's the further question of whether Soto is a transliteration of Caodong--is it?--in which case I think we should recognize a certain continuity and indicate the original founder. -- कुक्कुरोवाच|Talk‽ 19:13, 15 Nov 2004 (UTC)

 * Well, it's certainly a complicated situation to try and explain. Soto is definitely the same word as Caodong.  I generally agree that it would be more accurate to say that Dogen Caodong to Japan rather to say that he founded Soto.  But, on the other hand, I'm fairly certain that there are major formal differences between the Japanese and Chinese versions (many of which, if I recall correctly, were instituted by Dogen's successors).  Given that Dogen himself was such an intellectual giant, it would seem likely that there are also significant substantive differences. - Nat Krause 11:38, 16 Nov 2004 (UTC)

 * I looked it up in a biography. Dogen was born in Japan. He wanted to be a monk and went with his teacher Myozen to China. There he visited several monasteries (rinzai). One of those was the monastery on the mountain T'ien-t'ung, where he met Ju-ching. This master however was a member of Caodong (although this monastery was controlled by Rinzai people). Dogen stayed 2 years with this man. He also got enlightened and received the Caodong transmission from Ju-ching. Then he went back to Japan and founded a monastery (and wrote the Shobogenzo). I, as well as my book, agree with Nat that Dogen did a great part of the job. A lot of new teaching came from him. Also, the records say that Ju-ching was not a great teacher at all. After Dogens death the soto church developed. Hippocrates

 * Dogen (his monastic name) was already a monk in Japan *before* he left for China (he was ordained under Koen, the head of the Tendai school, at Senkobo monastery in approximately 1213ce). He learned Zen at Kennin-ji monastery (which he entered in 1217ce) under Myozen (who was Eisai's successor) who also taught sutras and Tantric rites. The motivation for traversing the China Sea (a rather dangerous trip in those days) was Dogen's disappointment at the condition of Zen practice in Japan, and his desire to go 'back to the source' of Zen (China, particularly in the tradition of the 6th Patriarch) and bring back to Japan an authentic (more pure) practice. Myozen and Dogen set out on this trip to China in 1223ce. For confirmation of this information please see/cite 'Zen Buddhism: A History' by Heinrich Dumoulin (Macmillan, 1990), p.51-53 MatthewStevenCarlos This comment added 20 October 2005

 * Soto is not a "church" in any ordinary usage of the word. Hu
 * Hi Hu! (this must be a cliche :) ) I know, little joke. Is it a sect, a school, a denomination, or maybe a church? (on the other hand, a Dutch book I read did mention soto as a church...) Thanks for reading precisely. Hippocrates
 * Of the choices you offer, "sect" is the one that comes closest. However, I would call it a "following".  One could also call it a "school" for variation, but not at the first reference. "Creed" is another possibility.  The reason it is not a church or congregation or denomination is that there is no worship involved.  Even the words "sect" or "creed" are verging on the idea of a worshipful religion. Other phrases that could be applied to people is "group of adherents" or "followers of soto". -- Hu.
 * I disagree. Denomination comes closer. In fact, I think this is the most precise term for Soto and Rinzai (a denomination is is a large, long-established subgroup within a religion that has been in existence for many years. see: sect or religious denomination). Hippocrates
 * A creed is a statement of belief—usually religious belief—or faith, see creed. Well, this is not the correct term for religious groups like soto and rinzai. A sect is a small religious group that has branched off of a larger established religion, see sect. This comes close, yet soto and rinzai are quite large. Also the word sect has a negative connotation. So Soto (denomination) and Rinzai (denomination) would be best. Hippocrates
 * That assumes it is part of a religion, Hippocrates. It is not a religion because it does not worship.  Therefore it is not a denomination. Hu 19:39, 2004 Nov 19 (UTC)

 * I think you're using a spuriously precise definition of religion, which is a term with an extremely broad range of reference and an etymologically vague history. The ongoing debates at pages like Talk:Religion and Talk:God bear out the consequences of overly narrow definitions of terms in the religious studies field. Buddhism is generally considered a religion in English-language scholarship and also in English-language commonplace discussion, as well it should be, since it combines (a) a group of tenets and/or basic assumptions, (b) a soteriology, and (c) organizations of authoritative clergy and communities of lay practitioners. Worship is not intrinsic to religion; no one quality or behavior is in all and only religions, but Buddhism in general, including the Zen schools in particular (except possibly in modern philosophical or casual reinterpretations that should be differentiated), exhibits a sufficient number of the qualities which are often present in religions to be called religious. -- कुक्कुरोवाच|Talk‽ 20:16, 19 Nov 2004 (UTC)

 * Buddhism is a religion. Zen is not.  "Zen Buddhism" probably is a religion.  There are many followers of Soto zen who do not worship and don't see themselves as being part of a religion.  Zen may have historically evolved from a religion, but zen (the philosophy) is not a religion.  It is precisely the distinction with philosophy that is important. Hu 20:46, 2004 Nov 19 (UTC)

 * As I mentioned, worship is nonessential; so, for the purposes of scholarship, is the position of the followers on this point, quite frankly. Also, it's really not a philosophy, in the modern English sense of the word; it isn't an academic practice, nor does it have the same areas of inquiry as a philosophy. In fact, in the modern English context, philosophy has a non-practical connotation that I think would (or should) be quite anathema to most schools of practical Buddhism. -- कुक्कुरोवाच|Talk‽ 18:30, 20 Nov 2004 (UTC)

 * Accepting for sake of argument your assertions above, isn't Soto a "Zen Buddhist" group and therefore relgiious? - Nat Krause 03:21, 20 Nov 2004 (UTC)

 * We could discuss whether zen is a religion or not. Yet maybe it's more important to take into account what it's generally considered to be. I think Kukkurovaca is right when he says 'Buddhism is generally considered a religion ... '. I guess most people consider Zen to be part of Buddhism. Therefore, a religion. Or at least, a group with religious tendencies. Hippocrates

I am a Soto Zen Buddhist, have been for some time now. It is my religion... most of the people in my temple would answer the question "What is your religion?" with "Soto Zen." We've discussed this in dharma talks and group discussions at length. -Lisa Mann

- Soto is (or was) one of the five sects of Zen-Buddhism not in Japan but in China. Two of the five are Soto and Rinzai. I don't know how to spell other three sects in English: Igyo, Un-mon, and Ho-gen, maybe. In Japan Soto and Rinzai (and Obaku) are the main zen sects, I believe.Miya 04:11, 23 Feb 2004 (UTC)

One might consider the appropriateness of refering to Soto as a 'style' of Zen, or one of the three major 'Schools' (see the Wikipedia Editing Talk for Zen) of Japanese Zen. It is also accurate to refere to Zen and/or Zen Buddhism as a 'practice' rather than a religion or a philosophy as this is around what Zen (and especially Soto) centers (sitting). This comment added 17 October 2005 by MatthewStevenCarlos

Soteriology
There is no soteriology. To be "saved" is to be saved "from" something or some fate. But since zen rejects dualities, there is nothing to be saved from. There is only acceptance and embrace and unity (all manifestations of the one reality). Hu 20:51, 2004 Nov 19 (UTC)

 * Zen rejects dualities, but it is not a religion; is that it? - Nat Krause 03:21, 20 Nov 2004 (UTC)

 * Response to Nat Krause: I appreciate the irony of your question. One could say zen rejects dualities so it is both "not" a religion and "is" a religion, but that would either be too cute or a koan, wouldn't it, since we could equally ask "does a dog have Buddha-nature?".  If you prefer to think of it as a religion, go right ahead.  I was just trying to help by trying to make the distinction, but rather than get trapped by it, I'm just going to let you do your thing while I do mine. Hu

 * ^5! - Nat Krause 05:29, 21 Nov 2004 (UTC)

 * Of course, unity should also be anathema to all Buddhism, since Buddhism is founded on anatta and consequently a rejection of monistic ideals. Also, the goal of "acceptance and embrace and unity" (which bear no resemblance to the writings of Zen foundational thinkers like Dogen and Linji, who are interested in plurality and incisive, penetrating awareness, however) is obviously a soteriology. -- कुक्कुरोवाच|Talk‽ 18:30, 20 Nov 2004 (UTC)

 * Response to Kukkurovaca: unity is a concept orthogonal to impermanence (anatta). Of course the universe changes, as does everything in it, but that does not deny its essential unity.  It would seem to me that the quotation from Dogen on the Dogen page, which ends by saying "to remove the barriers between one's self and others", is exactly about embrace and unity, so I don't know what writings you are referring to.  Penetrating awareness is a concept orthogonal to ideas of unity or duality, though of course penetrating awareness is very useful to see the essential unity of all things.  Plurality (the diversity of humans, human experience, and the universe) is wonderful and to be celebrated, but does not deny their essential unity.  That the realization of unity (not attainment or achievement but acceptance of it) may bring some peace does not make the goal a soteriology (a salvation) any more than going to a dentist to get some peace from a toothache is a soteriology.  Buddhists may seek nirvana to escape a wheel of re-incarnation and that concept may appear in Zen Buddhism but not necessarily in the philosophy of zen. Hu

 * On the contrary; Buddhism arose in response to and rejection of a unity-based metaphysical system impermanence is anitya, not anatta (though of course the two are intertwined)...Nagarjuna clearly lays out that things are neither the same nor different, neither at one nor as many; the chain of relation established in pratityasamutpada is not one of unity even though it does make everything inextricable: "Anekartham, ananartham, anucchedam asasvatam; etat tal lokanathananam buddhanam sasanamrtam," Neither (aimed at)one nor many, neither annihilated nor eternal, this is the immortal teaching of the Buddhas, world-lords. Though, of course, Soto is rather far after Nagarjuna. But to remove barriers between one's self and others is not to establish an identity-condition for the whole, and while I can see how some images in Dogen like the "one bright pearl" might incline one to see things as a unity--and for all I know words tranlsatable as "unity" are used, too--I regard this as an unnuanced reading. And when a dentist creates a school which has initiated clergy and lay practitioners and draws on an established salvific tradition, then he, too, is engaged in soteriology. The fact that, at a level of theory, it is possible to argue that nirvana and samsara are one, and that "even the cave of demons on black mountain is the one bright pearl," this does not obviate the soteriological practices that (help) establish the tradition as a religion. -- कुक्कुरोवाच|Talk‽ 04:13, 21 Nov 2004 (UTC)

Revision Needed
This article really could use some work. It spends far too much time explaining about funeral rites and not nearly enough covering the founder, Dogen, the history beyond China, and a basic breakdown of beliefs. It's amazing that the main temple or honzan is not even mentioned in the article. I realize Zen is all about not getting hung up on words and all, but really, it doesn't excuse the format of this article. Zen is not my forte, so I won't risk making things worse, but can someone who is familiar with Zen help flesh out other parts of this article.

Advice to people writing this article: don't get hung up on what Zen is or isn't. Just imagine what a good encyclopedia article looks like and go nuts.

Thanks!

Gassho, --Ph0kin (talk) 04:25, 7 May 2008 (UTC)

 * Funny how 6 months later I look at this page, and find my own comment there still unanswered. In any case, I made some notable changes this time around.  I removed the second paragraph because it spent too much time explaining how Soto is larger than Pure Land (if someone really wants to put this back in, move it into the 20th century section, not the opening paragraph).  I also moved some pictures around (removed one that wasn't necessary), and tried to make the article more readable.

曹洞宗
Oddly enough it seems I can't add the link to the japanese 曹洞宗 (Soutou lineage) page because it's already in use by en.wiki page "Caodong". Although the link between Soutou-shuu and Caodong makes sense, I think the japanese page should be linked to this one, since Caodong deals with the chinese segment of this lineage which is known mainly in its japanese incarnation. 95.232.229.178 (talk) 20:44, 25 September 2014 (UTC)

 * (The links in question are 曹洞宗, 曹洞宗, and Caodong school). It does seem strange that there is no ja.wikipedia link here. Is there a more fitting Japanese article that should be paired with Caodong? Grayfell (talk) 21:00, 25 September 2014 (UTC)

I'm afraid there's not, since the japanese page has a special section about the chinese part of the lineage and they don't need another one. I think only en.wiki (maybe other western wikis too) has a specific page on chinese Caodong - which is perfectly understandable - but as I said, the japanese branch (spelled Sōtō) should be linked here and not with Caodong. Keep up the good work :) 95.232.229.178 (talk) 19:44, 28 September 2014 (UTC)

 * I manually added a link to 曹洞宗. OsFish (talk) 07:24, 13 April 2015 (UTC)

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please read WP:GETTHEPOINT regarding your re-insertion of WP:UNDUE info on Jiyu-Kennett:
 * Rgearding diff:
 * The addition of Jiyu-Kennett to the "Spread in the western world" section is WP:UNDUE, the way she was presented. She may be relevant, but because she founded a monastery; see Why Are Roshi Jiyu Kennett’s Disciples So Reclusive?.
 * Furthermore, comments like
 * are not encyclopedic, but read like the stuff for fan-sites and the like. Which is reflected by the source, a book by Koho Zenji, published by Shasta Abbey. And it also contains a WP:COPYVIOLATION...
 * Regarding diff: shikantaza is a form of zazen, but not all zazen is shikantaza.
 * Regarding diff: shikantaza is a form of zazen, but not all zazen is shikantaza.

 * Regarding diff:
 * You removed "the Sōtō school (曹洞宗)" without any explanation;
 * "Serene Reflection Meditation" is a term which is specific for Shasta Abbey; it's not a generic term for Soto.

Please familiarize yourself with the basics of Wikipedia, before you continue editing. Joshua Jonathan - Let's talk!  20:27, 20 June 2018 (UTC)

artrocious article
ye last time it took abt 2 months on the talk page and people still didn't respond until i started removing stuff..

"at the time" refers to the fact that the article is trying to equate soto to caodong, directly associate them or call it a continuation, trying to imply that shikantaza was a term also used before the formation of the soto school/before dogen. the line right before it basically says it was the japanese version of chinese caodong but nowhere in caodong do we find the word shikantaza or for ex. the description of meditation provided in the article, which was one of the other complaints.

the article even mentions the soto practices were based on generic buddhist meditations, types that were not only not mentioned, but often rejected when mentioned in the caodong texts.

can you just set it back

it's super annoying if people blindly and without the proper education and information edit pages or revert edits that cleans up the mistakes they should have been cleaning up and watching out for. it's also rude as hell. you could've just opened a talk page yourself and mention the list of issues and i would've explained it to you..

it's weird that i have to explain my edit on a talk page and you just get to do, edit and revert whatever here.. 62.145.195.100 (talk) 09:35, 18 January 2024 (UTC)

 * Hi, thanks for your reply here.
 * Wikipedia welcomes improvements to articles, but one of our fundamental guidelines is that Wikipedia articles should be based on reliable, published sources (see WP:RS). In a specialised article such as this, published academic sources are strongly preferred, particularly when discussing the history of the school. If aspects of the history are disputed (which I know they are) the article should set out and discuss all of the respectable academic positions. Since most of the article is already quite well referenced, your best bet, if you disagree, would be to bring forward your own academic sources that you think would support a re-write. To do that, you would need to identify specific passages (quoting exact page numbers) within your chosen source which could be suitably summarised. It would need to be done line by line, statement by statement, so would take some concentrated work. No matter how knowledgeable an editor may be in a particular field, Wikipedia never accepts personal expertise as a substitute for specific statements that have been published in reliable sources.
 * The text in the lead paragraphs is intended to summarise the main body text, and you'll understand, therefore, that sweeping changes can't be made on the basis of a mere allegation that it is wrong in some way (unless it doesn't accurately reflect what is stated in the article). The main body of the text would need to be amended first. MichaelMaggs (talk) 11:15, 18 January 2024 (UTC)
 * You're making baseless claims here meaning burden of proof is on you.
 * the intro has no reference, the second paragraph has only one ref with page nr and the last has no page number reference.
 * wikipedia also has a thing called its fckng obvious.
 * like paris being the capital of france, not needing reference because it's just that well known and common..
 * meanwhile this intro is sort of the equivalent of saying baguettes and croissant are french so every french person eats croissants and baguettes.
 * and i already pointed out the article isn't just contradictory, it doesn't include the source or any quotes of the source it claims to represent and rather chooses a third party interpretation of said source that completely ignores what the source said. it's a bad source, so don't come claiming things like use wp:rs when you don't yourself or have completely failed to understand what that means.
 * but you're clearly more interested in being a wiki politician..
 * as evidenced by the fact you (and the article) aren't meeting multiple of the standards you set forth here. 62.145.194.133 (talk) 08:25, 20 January 2024 (UTC)
 * meanwhile this intro is sort of the equivalent of saying baguettes and croissant are french so every french person eats croissants and baguettes.
 * and i already pointed out the article isn't just contradictory, it doesn't include the source or any quotes of the source it claims to represent and rather chooses a third party interpretation of said source that completely ignores what the source said. it's a bad source, so don't come claiming things like use wp:rs when you don't yourself or have completely failed to understand what that means.
 * but you're clearly more interested in being a wiki politician..
 * as evidenced by the fact you (and the article) aren't meeting multiple of the standards you set forth here. 62.145.194.133 (talk) 08:25, 20 January 2024 (UTC)
 * but you're clearly more interested in being a wiki politician..
 * as evidenced by the fact you (and the article) aren't meeting multiple of the standards you set forth here. 62.145.194.133 (talk) 08:25, 20 January 2024 (UTC)
 * as evidenced by the fact you (and the article) aren't meeting multiple of the standards you set forth here. 62.145.194.133 (talk) 08:25, 20 January 2024 (UTC)

 * Apart from being utterly rude, your rant is almost incomprehensible. You seem to have a problem with the notion that the Soto-school is the Japanese branch, or continuation, of the Caodong-school. You either show, concretely, which source is misinterpreted in this respect, or give sources which show they are disconnected; otherwise, you just move on (I put if friendly).
 * As for the term shikantaza: it's a Japanese term, why do you expect to find it in Caodong-sources? This article is about Soto, not Caodong. Joshua Jonathan  -  Let's talk!  09:49, 20 January 2024 (UTC)
 * oh look
 * your argument completely uprooted by the wiki page the paragraph links to which says shikantaza is totally the same as caodong, making me wonder if you have any sort of familiarity with the topic or pages you try to argue for
 * "Shikantaza (只管打坐) is Dogen's Japanese translation of the Chinese phrase zhǐguǎn dǎzuò (只管打坐 / 祇管 打坐),[1][web 1] "just sitting."[2][3] The phrase was used by his teacher Rujing, a monk of the Caodong school of Chan Buddhism, to refer to the meditation-practice called "Silent Illumination" (Chinese: 默照禅), or "Serene Reflection," taught by the Caodong master Hongzhi Zhengjue (1091-1157).[2]"
 * again an issue of false equivalence here btw
 * but now that your ignorance has been pointed out you're gonna change this or that article right, because that's how honest and caring you are? 62.145.197.22 (talk) 14:07, 20 January 2024 (UTC)
 * jesus christ you people are ridiculous. you make complaints and comments but clearly and obviously haven't even read the comments i made, or you're utterly failing in your response, either of which doesn't make you look good in terms of ability to understand something or coherently respond to what was said, bringing into question your ability to edit any of the pages.
 * you say rude but you couldn't even be bothered to understand what i said and responded in ignorance anyway
 * which is ironic if you look at the article which makes the same mistakes
 * you say rant but you respond yourself in anger to an argument you admitted you don't even understand
 * reverting your revert because you don't look capable of making these decisions at all, especially if we're talking about academic sources and the meaning of those.
 * if you're already failing in basic conversation then any academic discussions is obviously a bit beyond you and not something worth attempting here.
 * besides all of this, if you look at the talk page topics, you'll see people have removed and edited parts without the fake standards you set here just to bully someone because you got mad or didn't understand what was going on
 * other wiki pages have been edited in the same manner
 * including some of the shoddy [citation needed]-edits you have made
 * how are you even talking about rude or whatever here?
 * you clearly have some personal issues that stand in the way of having a normal conversation here
 * 62.145.197.22 (talk) 11:41, 20 January 2024 (UTC)
 * reverting your revert because you don't look capable of making these decisions at all, especially if we're talking about academic sources and the meaning of those.
 * if you're already failing in basic conversation then any academic discussions is obviously a bit beyond you and not something worth attempting here.
 * besides all of this, if you look at the talk page topics, you'll see people have removed and edited parts without the fake standards you set here just to bully someone because you got mad or didn't understand what was going on
 * other wiki pages have been edited in the same manner
 * including some of the shoddy [citation needed]-edits you have made
 * how are you even talking about rude or whatever here?
 * you clearly have some personal issues that stand in the way of having a normal conversation here
 * 62.145.197.22 (talk) 11:41, 20 January 2024 (UTC)
 * including some of the shoddy [citation needed]-edits you have made
 * how are you even talking about rude or whatever here?
 * you clearly have some personal issues that stand in the way of having a normal conversation here
 * 62.145.197.22 (talk) 11:41, 20 January 2024 (UTC)
 * you clearly have some personal issues that stand in the way of having a normal conversation here
 * 62.145.197.22 (talk) 11:41, 20 January 2024 (UTC)

 * If you would like to help improve the article you need to put in more effort than repeatedly stating that Wikipedia has it all wrong. Your approach at the moment is simply disruptive. Please read the disruption warning I have added to your talk page, and do not revert again without obtaining consensus here first.

 * I and others are happy to help improve the article, based on reliable sources. Let's start right here: can you please identify just one sentence in the history section that you consider to be wrong, and post here a short quote, from a reliable printed source, that would allow it to be corrected or improved. It must be specific, not just a general allegation about what you personally know or what you think should be 'obvious'. MichaelMaggs (talk) 12:46, 20 January 2024 (UTC)
 * again comment not read and arbitrary standards set by some sockpuppet, standards that aren't just not enforced on this talk page in earlier instances, but standards they aren't even keeping themselves. 62.145.197.22 (talk) 13:12, 20 January 2024 (UTC)
 * fine be like that then
 * see if you fare better than the clearys for it
 * 62.145.197.79 (talk) 06:58, 21 January 2024 (UTC)
 * 62.145.197.79 (talk) 06:58, 21 January 2024 (UTC)

WL:LEAD leading
shikantaza is not mentioned anywhere in caodong and the wording of the lead makes it seem like false equivalence.

either remove the last part of the first paragraph or rewrite it in a way it doesn't imply an equivalence between soto and chinese caodong, between shikantaza and caodong, because there isn't a single caodong text anywhere talking about shikantaza. 62.145.197.22 (talk) 13:23, 20 January 2024 (UTC)

 * reverted edit but you didnt explain why your article isn't leading
 * we should also just take your word on everything regardless of what i can read myself, when you can barely even understand when someone makes an argument or what the point of said argument is? let alone the fact that you gladly respond arrogantly anyway calling things a rant or whatever when you already admitted you didnt understand what was said. do you always blindly respond to things with arrogance even if you don't know what the conversation is about? is that being courteous too? especially if you have that same angry attitude reinstating your religious biases in the article you keep reverting without explaining yourself properly anywhere. as if i cant see how angry you are when reverting something.. as if i need to have you make an argument or statement or see your face even to understand how personally invested you are here to the point even the actions you take become an expression of an anger so intense you can basically feel it in the revert. and knowing your background and religious convictions you probably think you're zen for it too..
 * now tell me how that isn't biased behaviour or a biased attitude and why your revert was justified and not just some knee jerk response, being mad over being called out on your religious convictions..
 * tell me how saying caodong is soto (because you are equating them on multiple occasions) ISNT leading or a religious bias, because so far you haven't done or said anything 62.145.196.138 (talk) 07:33, 31 January 2024 (UTC)
 * also, your revert was """"justified"""" with "personal opinion" but you still haven't said how the intro ISN'T leading. you haven't made an argument regarding the equation of caodong to soto either, or how me adding nuance to that by saying shikantaza was never mentioned in caodong, not even once in a single text, like this; "UNLIKE caodong soto emphasizes shikantaza" (because how could caodong talk about a more modern invention and even be equated to that invention?) is an opinion rather than a statement of fact **you personally don't like to hear** 62.145.196.138 (talk) 08:28, 31 January 2024 (UTC)

title: Talk:Sōtō


text:
Ric Ocasek

Richard Theodore Otcasek (March 23, 1944 – September 15, 2019), known as Ric Ocasek, was an American musician, singer, songwriter, and record producer. He was the primary vocalist, rhythm guitarist, songwriter, and frontman for the American new wave band the Cars. In addition to his work with the Cars, Ocasek recorded seven solo albums, and his song "Emotion in Motion" was a top 20 hit in the United States in 1986.

Ocasek also worked as a record producer for artists such as Motion City Soundtrack, Suicide, Bad Brains, Weezer, Nada Surf, Guided by Voices and No Doubt. In 2018, Ocasek was inducted into the Rock and Roll Hall of Fame as a member of the Cars.

Early life
Ocasek was born in Baltimore on March 23, 1944. His paternal side was of Czech descent,  and he grew up Catholic. When he was 16 years old, his father moved the family back to the Otcasek hometown of Cleveland, Ohio, where his father worked as a systems analyst with NASA at the Lewis Research Center. He graduated from Maple Heights High School in 1963. Ocasek briefly attended Antioch College and Bowling Green State University, but dropped out to pursue a career in music.

Ocasek met future Cars bassist Benjamin Orr in Cleveland in 1965 after Ocasek saw Orr performing with his band the Grasshoppers on the Big 5 Show, a local musical variety program. He reconnected with Orr a few years later in Columbus, Ohio, and the two began performing in and booking bands together. They formed a band called ID Nirvana in 1968 and performed in and around Ohio State University.

Early career
After performing in various bands in Columbus and Ann Arbor, Michigan, Ocasek and Orr relocated to Boston in the early 1970s. There they formed a Crosby, Stills and Nash-style folk rock band called Milkwood. They released one album, How's the Weather, on Paramount Records in early 1973 but it failed to chart. Future Cars keyboardist Greg Hawkes played on Milkwood's album. After Milkwood, Ocasek formed the group Richard and the Rabbits, which included Orr and Hawkes. Ocasek and Orr also performed as an acoustic duo during this period. Some of the songs they played became the early Cars songs. Later, Ocasek and Orr teamed up with guitarist Elliot Easton in the band Cap'n Swing. Cap'n Swing soon came to the attention of WBCN disc jockey Maxanne Sartori, who began playing songs from their demo tape on her show. After Cap'n Swing was rejected by several record labels, Ocasek got rid of the bass player and drummer and decided to form a band that better fit his style of writing. Orr took over on bass and David Robinson, best known for his career with the Modern Lovers, became the drummer. Hawkes returned to play keyboards and the band became "the Cars" in late 1976.

The Cars
Ocasek was a founding member of the Cars, recording numerous hit songs from 1978 to 1988. He played rhythm guitar and sang lead vocals for a majority of songs (bassist Benjamin Orr was lead vocalist on the remaining tracks). Ocasek was the oldest member of the band. After splitting writing duty with Orr in the 1970s, Ocasek became the principal songwriter of the band, and wrote nearly all of the Cars' material, sharing credit on only a few songs with bandmate Greg Hawkes as co-writer. In 2010, Ocasek reunited with the surviving original members of the Cars to record their first album in 24 years. The album, entitled Move Like This, was released on May 10, 2011. Not long after the album's release and its supporting tour, however, the Cars resumed their hiatus, and reunited once again in April 2018 for a performance at the ceremony of their induction into the Rock and Roll Hall of Fame.

Production
During his time with the Cars, Ocasek developed a reputation as a producer, and took this role for many up-and-coming bands of differing genres including Bad Brains' Rock for Light and Guided by Voices' Do the Collapse. His other production credits include Weezer's Blue Album and Green Album (both multi-platinum), Suicide, Romeo Void, Hole, Bebe Buell, No Doubt, Nada Surf, American folk-punk band Black 47, Bad Religion, Johnny Bravo, D Generation, the Wannadies, Possum Dixon, Martin Rev, Jonathan Richman, and the 2006 album by the Pink Spiders titled Teenage Graffiti. He also produced a portion of the third Motion City Soundtrack album, Even If It Kills Me. In 2014, Ocasek produced Everything Will Be Alright in the End, the ninth studio album by Weezer and his third collaboration with the band, and For All My Sisters, the sixth album by the Cribs, which was the final album he produced.

Solo career
Ocasek released his first solo album in 1982. Beatitude is a somewhat more experimental variation of the Cars' new wave rock sound. On some tracks Ocasek played all of the instruments. Greg Hawkes also played on the album, as did Fuzzbee Morse from Richard and the Rabbits. A more synthesizer-heavy follow-up, This Side of Paradise, was released in 1986; this featured Hawkes, Elliot Easton and Ben Orr. A No. 15 hit single, "Emotion in Motion", accompanied the album.

The Cars disbanded in 1988, and Ocasek disappeared from the public eye for a couple of years. He resurfaced in 1990 with his own album, Fireball Zone. One track, "Rockaway", enjoyed a brief stay on the charts, but his solo albums realized disappointing sales, especially compared to his success with the Cars. He subsequently released other solo works during the decade, including 1993's Quick Change World, 1996's Getchertiktz (a collaboration with Suicide's Alan Vega and Canadian poet Gillian McCain comprising only Beat poetry set to music, sound effects, etc.), and 1997's Billy Corgan-produced Troublizing (which Ocasek supported with a very brief tour, his first since leaving the Cars). In 2005 Ocasek released another album, Nexterday, to little fanfare, but it received positive reviews.

In other media
Ocasek wrote a book of poetry in 1993 titled Negative Theatre. It was at one time expected to be incorporated into an album and multimedia incarnation of the same name, but those plans were dropped abruptly. For many years Ocasek had a hobby of making drawings, photo collages, and mixed-media art works which, in 2009, were shown at a gallery in Columbus, Ohio, as an exhibition called "Teahead Scraps".

Ocasek had a cameo role as a beatnik painter in the John Waters film Hairspray (1988), and had a small part in the movie Made in Heaven (1987) in which he played a mechanic.

Ocasek stated in a 2005 interview in Rockline that he hated touring and was unlikely to do so again. He also stated he would not be reuniting with the Cars again, but gave the okay to his former bandmates to do so, with Todd Rundgren replacing him on vocals, using the name the New Cars.

On April 17, 2006, Ocasek appeared on The Colbert Report and volunteered to put Todd Rundgren "on notice". He appeared again on the July 26, 2006, episode to cheers from the audience as he volunteered to lead a commando mission to "rescue" Stephen Jr., the baby eagle at the San Francisco Zoo named after Stephen Colbert. He also appeared again on April 18, 2007, in order to support his wife during her appearance on the show, after remarks that she found Colbert "extremely attractive". He has been mentioned many times in other episodes as well. The Cars, with Ocasek, appeared on The Colbert Report on August 9, 2011, to promote their new album, Move Like This.

In 2012, Ocasek released Lyrics and Prose, a complete collection of lyrics from his solo and Cars' albums. The book also contains prose and poetry never set to music, as well as previously unpublished photographs and artwork.

Personal life
Ocasek and Cars co-founder Benjamin Orr were close friends who became estranged when the band broke up. The two reconciled prior to Orr's death in 2000. Their friendship was commemorated in the song "Silver", which Ocasek wrote in memory of Orr.

Ocasek was married three times. His first wife Constance divorced him in Ohio in 1971. In the same year he married Suzanne Otcasek, who uses the original spelling of Ocasek's name. They were married for 17 years. During filming of the music video for the Cars' song "Drive" in 1984, Ocasek met 19-year-old Czech-born supermodel Paulina Porizkova, while he was still married to Suzanne. Ocasek and Suzanne divorced in 1988. He and Porizkova were married on August 23, 1989 on Saint-Barthélemy island. In May 2018, Porizkova announced she and Ocasek had separated a year earlier.

Ocasek had six sons, two from each of his three marriages. His eldest son, Christopher (b. 1964), is a singer who formed the rock group Glamour Camp, which released one album in 1989, and appeared as a solo artist on the soundtrack to the film Pretty Woman (1990). His other children include Adam (b. 1970), Eron (b. 1973), Derek (b. 1981), Jonathan Raven (b. 1993), and Oliver (b. 1998).

Death
Ocasek was found dead on September 15, 2019, by his estranged wife, Paulina Porizkova, at his New York City townhouse, which they still shared following their separation in 2017. He had been recovering from surgery. The Chief Medical Examiner office reported that Ocasek died from natural causes. He suffered from both hypertensive heart and coronary artery disease.

Ocasek is buried at Nine Partners Cemetery in Millbrook, New York.

Porizkova and Ocasek were still in the process of their divorce, but he had disinherited her in a new will, alleging that before his recent surgery she had abandoned him. He also disinherited two of his six sons (Chris and Adam), which required a surrogate court judge to rule on the veracity of the abandonment claims before the remaining estate could be divided.

In 2021, the dispute between Ocasek's estate and Porizkova was settled; Porizkova said she was granted a third of his estate, commenting "They gave me what is mine under New York state law, and we're done." Porizkova would not tell Vanity Fair the precise terms of the settlement, but said that the estate was not worth $5 million as was widely reported soon after Ocasek's death.

Misrepresentation of age
Upon Ocasek's death, his age was widely misreported as 70, not 75. In a 1979 interview with Rolling Stone soon after the Cars became popular, he claimed to be 29 rather than his true age of 34, and a false birth year of 1949 was subsequently listed in artist biographies from sources including the Rock and Roll Hall of Fame and Spotify. His New York City voter registration—which was available as public records but was based on voter-provided information that the New York City Board of Elections did not routinely verify—also listed a March 23, 1949, birth date. According to The New York Times, Ocasek never corrected his age and birth year in later interviews or press releases, but a preponderance of other government records and his self-acknowledged 1963 high school graduation date indicate that he was born in 1944. Additionally, the 1950 United States census indicates that a six-year-old Richard T Otcasek was living in Baltimore, Maryland, with his parents.

Solo albums

 * Beatitude (1982) – US #28
 * This Side of Paradise (1986) – US#31 AUS #24
 * Fireball Zone (1991)
 * Quick Change World (1993)
 * Negative Theater (1993) (Europe only)
 * Troublizing (1997)
 * Nexterday (2005)

Spoken word albums

 * Getchertiktz with Alan Vega and Gillian McCain (1996)

With the Cars

 * The Cars (1978)
 * Candy-O (1979)
 * Panorama (1980)
 * Shake It Up (1981)
 * Heartbeat City (1984)
 * Door to Door (1987)
 * Move Like This (2011)

Production credits

 * Suicide – Suicide: Alan Vega and Martin Rev (1980)
 * Ric Ocasek – Beatitude (1982)
 * Romeo Void – Benefactor (1982)
 * Bad Brains – Rock for Light (1983)
 * Alan Vega – Saturn Strip (1983)
 * The Cars – Heartbeat City (1984)
 * Lloyd Cole and the Commotions – Rattlesnakes (1984; Remixed three songs for U.S. release)
 * Ric Ocasek – This Side of Paradise (1986)
 * The Cars – Door to Door (1987)
 * Patty Smyth – "I Run Right Back" from Caddyshack II (1988)
 * Suicide – A Way of Life (1988)
 * Ric Ocasek – Fireball Zone (1991)
 * Suicide – Why Be Blue (1992)
 * Ric Ocasek – Quick Change World (1993)
 * Ric Ocasek – Negative Theater (1993)
 * Black 47 – Fire of Freedom (1993)
 * Alan Vega – New Raceion (1993)
 * Weezer – Weezer (Blue Album) (1994)
 * Bad Brains – God of Love (1995)
 * Bad Religion – The Gray Race (1996)
 * Nada Surf – High/Low (1996)
 * Ric Ocasek – Troublizing (1997)
 * D Generation – No Lunch (1998)
 * Jonathan Richman – I'm So Confused (1998)
 * Possum Dixon – New Sheets (1998)
 * Guided by Voices – Do the Collapse (1999)
 * The Wannadies – Yeah (1999)
 * Weezer – Weezer (Green Album) (2001)
 * No Doubt – Rock Steady (2001; tracks "Don't Let Me Down" and "Platinum Blonde Life")
 * Le Tigre – This Island (2004)
 * Ric Ocasek – Nexterday (2005)
 * Brazilian Girls – Talk to La Bomb (2006; track "Last Call")
 * The Pink Spiders – Teenage Graffiti (2006)
 * Motion City Soundtrack – Even If It Kills Me (2007; Five tracks)
 * Shwayze – Let It Beat (2009; track "Crazy for You")
 * Weezer – Everything Will Be Alright in the End (2014)
 * The Cribs – For All My Sisters (2015)

title: Ric Ocasek


text:
1810 in Canada

Events from the year 1810 in Canada.

Incumbents

 * Monarch: George III

Federal government

 * Parliament of Lower Canada: 6th (January 29 – March 1) then 7th (starting December 12)
 * Parliament of Upper Canada: 5th

Governors

 * Governor of the Canadas: Robert Milnes
 * Governor of New Brunswick: Thomas Carleton
 * Governor of Nova Scotia: John Wentworth
 * Commodore-Governor of Newfoundland: Sir John Duckworth, 1st Baronet
 * Governor of Prince Edward Island: Joseph Frederick Wallet DesBarres

Events

 * January – A Governor declares that, in case of hostilities, a force of regulars, adequate for the defence of Canada, will cooperate with the Militia.
 * March – Le Canadien of Quebec is suppressed, for "seditious utterances." Soldiers, led by a magistrate, seize the plant and apprehend the printer. Warrants to arrest Bedard, Taschereau, Papineau, Viger and others are issued. The Governor asks: "During the fifty years you have been under British rule, has one act of oppression, one instance of arbitrary imprisonment, of violation of property, or of the rights of conscience ever occurred?"
 * August : Construction of Chemin Craig.
 * November 26 – Brewer and businessman John Molson asks the colonial government for the exclusive right to construct and navigate steam-boats, on the Saint Lawrence River, for 15 years.
 * In the United States, War Hawks advocate war with Britain, which has been harassing American shipping.
 * David Thompson builds trade houses on Pend Oreille Lake and Flathead River.
 * York magistrate Alexander Wood is embroiled in a gay sex scandal.
 * Loyalist colonel Edward Jessup lays out a townsite in Upper Canada's Augusta Township, which would grow into Prescott, Ontario.

Births

 * September 3 – Paul Kane, artist (d.1871)
 * September 20 – George Coles, Premier of Prince Edward Island (d.1875)
 * September 29 – Hugh Allan, businessman (d.1882)
 * December 14 – Jean-Baptiste Thibault, missionary noted for his role in negotiating on behalf of the Canadian Government during the Red River Rebellion of 1869–1870. (d.1879)

Full date unknown

 * Aldis Bernard, mayor of Montreal (d.1876)
 * Charles Connell, politician (d.1873)
 * George Moffat, Sr., businessman and politician (d.1878)

Deaths

 * April 9 – Alessandro Malaspina, explorer (b.1754)
 * September 12 – Joseph Frobisher, fur trader, merchant (b. 1740)

title: 1810 in Canada


text:
George Knudson

George Alfred Christian Knudson, CM (June 28, 1937 – January 24, 1989) was a Canadian professional golfer, who along with Mike Weir holds the record for the Canadian with the most wins on the PGA Tour, with eight career victories.

Early life and career
Born and raised in Winnipeg, Manitoba, Knudson learned to play golf at the St. Charles Country Club. He won the 1954 and 1955 Manitoba Junior Championships, and the 1955 Canadian Junior Championship. He moved to Toronto in 1958, and worked at the Oakdale Golf & Country Club, where he received instruction and encouragement from the Club, to improve his game; the club has named one of its three nines after him. He was then able to secure some financial backing to try the PGA Tour. He won the Manitoba Open in 1958, 1959, and 1960, and the Ontario Open in 1960, 1961, 1971, 1976 and 1978.

Between 1961 and 1972, he won eight tournaments on the PGA Tour. He won the Canadian PGA Championship five times, and won the World Cup with Al Balding in 1968. He wrote a book, The Natural Golf Swing (ISBN 0-7710-4534-4) with Lorne Rubenstein.

Knudson's last official PGA TOUR victory was the Kaiser Invitational in October 1972. However, Knudson nearly won again the next week at the Sahara Invitational. He carried the lead going into the final round at 15-under par after shooting 65-70-66, but a final round 76 dropped him into a T-7th at 11-under.

Knudson's best finish in a major championship was a tie for second in the 1969 Masters Tournament, one shot behind champion George Archer. Knudson's birdie putt on the 72nd hole to tie Archer came up 3 inches short.

In seven Masters appearances, Knudson posted three top-10s, including 10th in his 1965 debut and sixth a year later.

Knudson left tournament golf in the late 1970s, and started teaching golf, with success, at a facility in the Toronto area. His teaching methods have since been adopted by the Canadian PGA.

In 1988, he was inducted into both Royal Canadian Golf Association Hall of Fame, the Manitoba Sports Hall of Fame and Museum and was made a member of the Order of Canada.

He was inducted into Canada's Sports Hall of Fame in 1969, and the Ontario Sports Hall of Fame in 1996.

Personal life
Knudson had long been a heavy smoker and was diagnosed with lung cancer in 1987. He recovered well enough to compete at the 1988 Liberty Mutual Legends of Golf Senior tournament. Shortly thereafter, it was discovered the cancer had spread to his brain. George Knudson died in January 1989 at age 51 and was buried at Mount Pleasant Cemetery in Toronto.

Amateur wins

 * 1954 Manitoba Junior Championship
 * 1955 Manitoba Junior Championship, Canadian Junior Championship

PGA Tour wins (8)
PGA Tour playoff record (3–0)

Other wins (22)
This list may be incomplete
 * 1958 Manitoba Open
 * 1959 Manitoba Open
 * 1960 Manitoba Open, Ontario Open
 * 1961 Ontario Open
 * 1962 Maracaibo Open Invitational, Puerto Rico Open
 * 1963 Panama Open
 * 1964 Canadian PGA Championship, Caracas Open
 * 1966 Millar Trophy, Canada Cup (individual event)
 * 1967 Canadian PGA Championship
 * 1968 Canadian PGA Championship, World Cup (team event with Al Balding)
 * 1969 Wills Masters (Australia)
 * 1971 Ontario Open
 * 1976 Canadian PGA Championship
 * 1976 Ontario Open
 * 1977 Canadian PGA Championship, Shrine Pro-Am (shared with Dan Halldorson and Gar Hamilton)
 * 1978 Ontario Open, Shrine Pro-Am

Results in major championships
Note: Knudson never played in The Open Championship. {{legend|yellow|Top 10}} {{legend|#eeeeee|Did not play}} CUT = missed the half-way cut "T" indicates a tie for a place

Summary

 * Most consecutive cuts made – 16 (1962 PGA – 1970 PGA)
 * Longest streak of top-10s – 1 (three times)

Team appearances
Amateur
 * Americas Cup (representing Canada): 1956

Professional
 * World Cup (representing Canada): 1962, 1964, 1965, 1966 (individual winner), 1967, 1968 (winners), 1969, 1976, 1977

title: George Knudson


text:
LINPACK

LINPACK is a software library for performing numerical linear algebra on digital computers. It was written in Fortran by Jack Dongarra, Jim Bunch, Cleve Moler, and Gilbert Stewart, and was intended for use on supercomputers in the 1970s and early 1980s. It has been largely superseded by LAPACK, which runs more efficiently on modern architectures.

LINPACK makes use of the BLAS (Basic Linear Algebra Subprograms) libraries for performing basic vector and matrix operations.

The LINPACK benchmarks appeared initially as part of the LINPACK user's manual. The parallel LINPACK benchmark implementation called HPL (High Performance Linpack) is used to benchmark and rank supercomputers for the TOP500 list.

title: LINPACK