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Mexicans

Mexicans (Mexicanos) are the citizens and nationals of the United Mexican States. The Mexican people have varied origins and a national identity that has evolved from the cultural diffusion and intermixing among Indigenous populations, Europeans and Africans which was more invigorated and developed after the Mexican Revolution when the Constitution of 1917 officially established Mexico as an indivisible pluricultural nation founded on its indigenous roots. The most spoken language by Mexicans is Spanish, but many also speak languages from 68 different Indigenous linguistic groups and other languages brought to Mexico by recent immigration or learned by Mexican expatriates residing in other countries. In 2020, 19.4% of Mexico's population identified as Indigenous. There are currently about 12 million Mexican nationals residing outside Mexico, with about 11.7 million living in the United States. The larger Mexican diaspora can also include individuals that trace ancestry to Mexico and self-identify as Mexican but are not necessarily Mexican by citizenship. The United States has the largest Mexican population in the world after Mexico at 37,186,361 in 2019.

The modern nation of Mexico achieved independence from the Spanish Empire in 1821, after a decade-long war for independence starting in 1810; this began the process of forging a national identity that fused the cultural traits of Indigenous pre-Columbian origin with those of Spanish ancestry. This led to what has been termed "a peculiar form of multi-ethnic nationalism".

History and Definitions
Mexicano (Mexican) is derived from the word Mexico itself. In the principal model to create demonyms in Spanish, the suffix -ano is added to the name of the place of origin. However, in Nahuatl language, the original demonym becomes Mexica. The area that is now modern-day Mexico has cradled many predecessor civilizations, going back as far as the Olmec which influenced the latter civilizations of Teotihuacan (200 BC to 700 AD) and the much debated Toltec people who flourished around the 10th and 12th centuries AD, and ending with the last great indigenous civilization before the The Nahuatl language was a common tongue in the region of modern Central Mexico during the Aztec Empire, but after the arrival of Europeans and the Spanish Conquest, the conquest of the Aztec empire (13 March 1325 to 13 August 1521) the common language of the region became Spanish.

The Spanish re-administered the land and expanded their own empire beyond the former boundaries of the Aztec, adding more territory to the Mexican sphere of influence which remained under the Spanish Crown for 300 years. It has been suggested that the name of the country is derived from Mextli or Mēxihtli, a secret name for the god of war and patron of the Mexicas, Huitzilopochtli, in which case Mēxihco means "Place where Huitzilopochtli lives". Another hypothesis suggests that Mēxihco derives from the Nahuatl words for "Moon" (Mētztli) and navel (xīctli). This meaning ("Place at the Center of the Moon") might then refer to Tenochtitlan's position in the middle of Lake Texcoco. The system of interconnected lakes, of which Texcoco formed the center, had the form of a rabbit, which the Mesoamericans pareidolically associated with the Moon. Still another hypothesis suggests that it is derived from Mēctli, the goddess of maguey.

Mestizo Mexicans
The majority of Mexicans have varying degrees of Spanish and Mesoamerican ancestry and have been classified as "Mestizos". In the modern meaning of the term this means that they identify fully neither with any indigenous culture nor with a Spanish cultural heritage, but rather identify with the uniquely Mexican identity which incorporates elements from both Spanish and indigenous traditions. By the deliberate efforts of post-revolutionary governments the "Mestizo identity" was constructed as the base of the modern Mexican national identity, through a process of cultural synthesis referred to as mestizaje. Mexican politicians and reformers such as José Vasconcelos and Manuel Gamio were instrumental in building a Mexican national identity on the concept of mestizaje.

Since the Mestizo identity promoted by the government is more of a cultural self-identity, it has achieved a strong influence in the country, with many people who may be considered "White" identifying with it. This has caused many people who may not qualify as "Mestizos" in its original sense to be counted as such in Mexico's demographic investigations and censuses.

A similar situation occurs regarding the distinctions between Indigenous peoples and Mestizos: while the term Mestizo is sometimes used in English with the meaning of a person with mixed indigenous and European blood, this usage does not conform to the Mexican social reality where a person of pure Indigenous genetic heritage would be considered Mestizo either by rejecting his indigenous culture or by not speaking an indigenous language, and a person with none or a very low percentage of indigenous genetic heritage would be considered fully indigenous either by speaking an indigenous language or by identifying with a particular indigenous cultural heritage.

In the Yucatán peninsula the word Mestizo has a different meaning, with it being to refer to the Maya-speaking populations living in traditional communities, because during the caste war of the late 19th century those Maya who did not join the rebellion were classified as Mestizos. In Chiapas the word "Ladino" is used instead of "mestizo".

Cultural policies in early post-revolutionary Mexico were paternalistic towards the indigenous people, with efforts designed to "help" indigenous peoples achieve the same level of progress as the rest of society, eventually assimilating indigenous peoples completely to Mestizo Mexican culture, working toward the goal of eventually solving the "Amerindian problem" by transforming indigenous communities into Mestizo communities.

Given that the word Mestizo has different implications in certain areas in Mexico, estimates of the Mexican Mestizo population vary widely. According to the Encyclopædia Britannica, which uses a biology-based approach, between one half and two thirds of the Mexican population is Mestizo. A culture-based estimate gives the percentage of Mestizos as high as 90%. Paradoxically, the word "Mestizo" has long been dropped from popular Mexican vocabulary, with the word even having pejorative connotations further complicating attempts to quantify Mestizos via self-identification. Recent research based on self-identification indeed, observing that many Mexicans do not actually identify as mestizos and would not agree to be labeled as such, with "static" racial labels such as White, Indian, Black etc. being more commonly used.

While for most of its history the concept of Mestizo and mestizaje has been lauded by Mexico's intellectual circles, in recent times the concept has been target of criticism, with its detractors claiming that it delegitimizes the importance of race in Mexico under the idea of racism "not existing here [in Mexico], as everybody is Mestizo". In general, the authors conclude that Mexico introducing a real racial classification and accepting itself as a multicultural country opposed to a monolithic Mestizo country would bring benefits to the Mexican society as a whole.

White Mexicans
White Mexicans are Mexican citizens who trace all or most of their ancestry to Europe. Europeans began arriving in Mexico during the Spanish conquest of the Aztec Empire; and while during the colonial period most European immigration was Spanish, in the 19th and 20th centuries European and European-derived populations from North and South America did immigrate to the country. According to 20th- and 21st-century academics, large scale intermixing between the European immigrants and the native indigenous peoples would produce a Mestizo group which would become the overwhelming majority of Mexico's population by the time of independence. However, according to church registers from the colonial times, the majority of Spanish men married with Spanish women. Said registers also put in question other narratives held by contemporary academics, such as European immigrants who arrived to Mexico being almost exclusively men or that "pure Spanish" people were all part of a small powerful elite, as Spaniards were often the most numerous ethnic group in the colonial cities and there were menial workers and people in poverty who were of complete Spanish origin.

Estimates of Mexico's white population differ greatly in both methodology and percentages given. Extra-official sources such as the CIA World Factbook which use the 1921 census results as the base of their estimations calculate Mexico's white population as only 9% (the results of the 1921 census, however, have been contested by various historians and deemed inaccurate) whereas Encyclopædia Britannica estimates them at around 30%. Field surveys that account for phenotypical traits suggest higher percentages: using the presence of blond hair as reference to classify a Mexican as white, the Metropolitan Autonomous University of Mexico calculated the percentage of said ethnic group at 23%, with a similar methodology, the American Sociological Association obtained a percentage of 18.8% having its higher frequency on the North region (22.3%–23.9%) followed by the Center region (18.4%–21.3%) and the South region (11.9%). Another study made by the University College London in collaboration with Mexico's National Institute of Anthropology and History found that the frequencies of blond hair and light eyes in Mexicans are 18% and 28% respectively; surveys that use as reference skin color such as those made by Mexico's National Council to Prevent Discrimination and Mexico's National Institute of Statistics and Geography report percentages that range from 27% to 47%  The use of skin color palettes as the primary criteria to estimate the ethnoracial groups that inhabit a given country has its origin in the investigations produced by Princeton and Vanderbilt Universities, which found it to be more accurate than self-identification particularly in Latin America, where the different discourses that exist in regards to national identity have rendered previous attempts to estimate ethnic groups unreliable.

Mexico's northern and western regions have the highest percentages of European population, with the majority of the people not having native admixture or being of predominantly European ancestry. In the north and west of Mexico the indigenous tribes were substantially smaller and unlike those found in central and southern Mexico they were mostly nomadic, therefore remaining isolated from colonial population centers, with hostilities between them and Mexican colonists often taking place. This eventually led the northeast region of the country to become the region with the highest proportion of whites during the Spanish colonial period albeit this has been changing in recent years, as Mexicans from southern regions migrate to the north.

Indigenous Mexicans
The 2003 General Law of Linguistic Rights of the Indigenous Peoples recognizes 62 indigenous languages as "national languages" which have the same validity as Spanish in all territories in which they are spoken. The recognition of indigenous languages and the protection of indigenous cultures is granted not only to the ethnic groups indigenous to modern-day Mexican territory, but also to other North American indigenous groups that migrated to Mexico from the United States, such as the Kikapú in the 19th century and those who immigrated from Guatemala in the 1980s. The category of indigena (indigenous) in Mexico has been defined based on different criteria through history; this means that the percentage of the Mexican population defined as "indigenous" varies according to the definition applied. It can be defined narrowly according to linguistic criteria including only persons that speak an indigenous language. Based on this criterion, approximately 5.4% of the population is Indigenous. Nonetheless, activists for the rights of indigenous peoples have referred to the usage of this criterion for census purposes as "statistical genocide". Other surveys made by the Mexican government do count as Indigenous all persons who speak an indigenous language and people who do not speak indigenous languages nor live in indigenous communities but self-identifies as Indigenous. According to this criterion, the National Commission for the Development of Indigenous Peoples (Comisión Nacional para el Desarrollo de los Pueblos Indígenas, or CDI in Spanish) and the INEGI (Mexico's National Institute of Statistics and Geography), stated that there are 15.7 million indigenous people in Mexico of many different ethnic groups, which constitute 14.9% of the population in the country. According to the latest intercensal survey carried out by the Mexican government in 2015, Indigenous people make up 21.5% of Mexico's population. In this occasion, people who self-identified as "Indigenous" and people who self-identified as "partially Indigenous" were classified in the "Indigenous" category altogether. In the 2020 Mexican census 19.4% of the country's population self-identified as indigenous and 9.36% were reported to live in Indigenous households. The absolute indigenous population is growing, but at a slower rate than the rest of the population so that the percentage of indigenous peoples is nonetheless falling. The majority of the indigenous population is concentrated in the central-southern and south-eastern states, with the majority of the indigenous population living in rural areas. Some indigenous communities have a degree of autonomy under the legislation of "usos y costumbres" (usages and customs), which allows them to regulate some internal issues under customary law.

According to the CDI, the states with the greatest percentage of indigenous population are Yucatán, with 62.7%, Quintana Roo with 33.8% and Campeche with 32% of the population being indigenous, most of them Maya; Oaxaca with 58% of the population, the most numerous groups being the Mixtec and Zapotec peoples; Chiapas has 32.7%, the majority being Tzeltal and Tzotzil Maya; Hidalgo with 30.1%, the majority being Otomi; Puebla with 25.2%, and Guerrero with 22.6%, mostly Nahua people and the states of San Luis Potosí and Veracruz both home to a population of 19% indigenous people, mostly from the Totonac, Nahua and Teenek (Huastec) groups.

Afro-Mexicans
Afro-Mexicans were brought to Mexico during the slave trade. Afro-Mexicans are an ethnic group that predominate in certain areas of Mexico. Such as the Costa Chica of Oaxaca and the Costa Chica of Guerrero, Veracruz (e.g. Yanga) and in some towns in northern Mexico, mainly in Múzquiz Municipality, Coahuila. The existence of blacks in Mexico is difficult to assess for a number of reasons: their small numbers, heavy intermarriage with other ethnic groups, and Mexico's tradition of defining itself as a Mestizo society or mixing of European and indigenous. Mexico did have an active slave trade since the early colonial period that did not end until 1829, but from the beginning, intermarriage and mixed-race offspring created an elaborate caste system. Nowadays this ethnic group also includes recent immigrants from Africa, the Caribbean and elsewhere in the Americas.

The majority of Mexico's Afro-descendants are Afromestizos, i.e. "mixed-race". According to the intercensal survey carried out in 2015 1.2% of the population self-identified as Afro-Mexican with 64.9% (896,829) of Afro-Mexicans also identifying as indigenous and 9.3% of them being speakers of indigenous languages. In the 2020 census survey carried out by the Mexican government, Afro-Mexicans were reported to make up 2.04% of Mexico's population.

Jewish Mexicans
A Jewish, specifically Sephardic, population has existed in Mexico since the start of the Spanish invasion and occupation of Mexico. The current Jewish population in Mexico mostly consists of those who have descended from immigrants from the 19th and early 20th centuries with nationwide totals estimated between 80,000 and 90,000, about 75% of whom are in Mexico City. The exact numbers are not known. One main source for figures is the Comité Central Israelita in Mexico City but its contact is limited to Orthodox and Conservative congregations with no contact with Jews that may be affiliated with the Reform movement or those who consider themselves secular. The Mexican government census lists religion but its categories are confusing, confusing those of some Protestant sects which practice Judaic rituals with Jewish groups. There is also controversy as to whether to count those crypto-Jews who have converted (back) to Judaism. Sixty-two percent of the population over fifteen is married, three percent divorced and four percent widowed. However, younger Jewish women are more likely to be employed outside the home (only 18% of women are housewives) and fertility rates are dropping from 3.5 children of women over 65 to 2.7 for the overall population now. There is a low level of intermarriage with the general Mexican population, with only 3.1% of marriages being mixed. Although the Jewish community is less than one percent of Mexico's total population, Mexico is one of the few countries whose Jewish population is expected to grow.

German Mexicans
German Mexicans (Deutschmexikaner or Deutsch-Mexikanisch, Spanish: germano-mexicano or alemán-mexicano) are Mexicans of German descent or origin.

Most ethnic Germans arrived in Mexico during the mid-to-late 19th century, spurred by government policies of Porfirio Díaz. Although a good number of them took advantage of the liberal policies then valid in Mexico and went into merchant, industrial and educational ventures, others arrived with no or limited capital, as employees or farmers. Most settled in Mexico City, Veracruz, Yucatán, and Puebla. Significant numbers of German immigrants also arrived during and after the First and Second World Wars. The Plautdietsch language is also spoken by the Mexican Mennonites, descendants of German and Dutch immigrants in the states of Chihuahua, Durango, Zacatecas and Aguascalientes. Other German towns lie in the states of Nuevo León, Jalisco, Sinaloa, Yucatán, Chiapas, Quintana Roo, and other parts of Puebla, where the German culture and language have been preserved to different extents.

The German Mexican community has largely integrated into Mexican society as a whole whilst retaining some cultural traits and in turn exerted cultural and industrial influences on Mexican society. Especially after the First World War intense processes of transculturation can be observed, particularly in Mexico City, Jalisco, Nuevo León, Puebla and, notably, with the Maya in Chiapas. These include social, cultural and identity aspects.

Arab Mexicans

An Arab Mexican is a Mexican citizen of Arab origin who can be of various ancestral origins. The vast majority of 450,000 Mexicans who have at least partial Arab descent trace their ancestry to what is now Lebanon and Syria.

Arab immigration to Mexico started in the 19th and early 20th centuries. Roughly 100,000 Arabs settled in Mexico during this time period. They came mostly from Lebanon, Syria, Palestine, and Iraq and settled in significant numbers in Nayarit, Puebla, Mexico City, and the Northern part of the country, mainly in the states of Baja California, Tamaulipas, Nuevo Leon, Sinaloa, Chihuahua, Coahuila, and Durango, as well as the city of Tampico and Guadalajara.

During the Israel–Lebanon war in 1948 and during the Six-Day War, thousands of Lebanese left Lebanon and went to Mexico. They first arrived in Veracruz. Although Arabs made up less than 5% of the total immigrant population in Mexico during the 1930s, they constituted half of the immigrant economic activity.

Immigration of Arabs in Mexico has influenced Mexican culture, in particular food, where they have introduced kibbeh, tabbouleh, and even created recipes such as tacos árabes. By 1765, dates, which originated from the Middle East, were introduced into Mexico by the Spaniards. The fusion between Arab and Mexican food has highly influenced the Yucatecan cuisine.

The majority of Arab-Mexicans are Christians who belong to the Maronite, Roman Catholic, Eastern Orthodox, and Eastern Rite Catholic Churches. A scant number are Muslims as well as indigenous Muslims which are most common in southern states like Chiapas or Oaxaca. And Jews of Middle Eastern origins.

Romani Mexicans
The first wave of Roma arrived in Mexico in the 1890s, when they came to the Americas from Hungary, Poland and Russia and mainly settled in the United States and Brazil, but also in Mexico, Argentina, Chile, Colombia, Ecuador, Uruguay and Venezuela. There are Romani communities in the cities of Mexico City, Veracruz, Puebla, Guadalajara and Monterrey. There is also a large Romani community in San Luís Potosí.

Asian Mexicans

Asian immigration began with the forced arrival of people from the jurisdictions of the Spanish East Indies during Mexico's viceregal period. For two and a half centuries, between 1565 and 1815, the Philippines, Guam, and Marianas islands, etc., were ruled from Mexico City for the Spanish crown. During this period, the Manila-Acapulco Galleon assisting Spain in its trade between Asia and the Americas was formed. Thousands of Filipinos were brought on these voyages to Mexico as slaves and were called Chino, which meant Chinese. Some were also ship crew members and prisoners. In with the groups of Filipinos, there were, in reality, many diverse Asians, including Malays, Javanese, Cambodians, Timorese, and people from Makassar, Tidore, Terenate, and China. All of these were referred to as chino. A notable example is the story of Catarina de San Juan (Mirra), an Indian girl captured by the Portuguese and sold into slavery in Manila. She arrived in New Spain and eventually she gave rise to the China Poblana.

The reverse was also true, thousands of Mexicans of varying races also ended up as immigrants to the Philippines back when there was a Philippine population of only 1.5 Million Filipinos.

Later groups of Asians, predominantly Chinese, became Mexico's fastest-growing immigrant group from the 1880s to the 1920s, exploding from about 1,500 in 1895 to more than 20,000 in 1910, but also met with strong anti-Chinese sentiment, especially in Sonora and Sinaloa, which led to deportations and illegal expulsions of many of them and their descendants.

Official censuses
Historically, population studies and censuses have never been up to the standards that a population as diverse and numerous such as Mexico's require. The first racial census was made in 1793, being also Mexico's (then known as New Spain) first ever nationwide population census. Of it, only part of the original datasets survive. Thus most of what is known of it comes from essays made by researchers who used the census' findings as reference for their own works. More than a century would pass until the Mexican government conducted a new racial census in 1921 (some sources assert that the census of 1895 included a comprehensive racial classification, however according to the historic archives of Mexico's National Institute of Statistics that was not the case). While the 1921 census was the last time the Mexican government conducted a census that included a comprehensive racial classification, in recent time it has conducted nationwide surveys to quantify most of the ethnic groups who inhabit the country as well as the social dynamics and inequalities between them.

1793 census
Also known as the "Revillagigedo census" due to its creation being ordered by the Count of the same name, this census was Mexico's (then known as the Viceroyalty of New Spain) first ever nationwide population census. Most of its original datasets have reportedly been lost, thus most of what is now known about it comes from essays and field investigations made by academics who had access to the census data and used it as reference for their works such as Prussian geographer Alexander von Humboldt. Each author gives different estimations for each racial group in the country although they do not vary much, with Europeans ranging from 18% to 22% of New Spain's population, Mestizos ranging from 21% to 25%, Amerindians ranging from 51% to 61% and Africans being between 6,000 and 10,000, The estimations given for the total population range from 3,799,561 to 6,122,354. It is concluded then, that across nearly three centuries of colonization, the population growth trends of Europeans and Mestizos were even, while the total percentage of the Indigenous population decreased at a rate of 13%–17% per century. The authors assert that rather than Europeans and mestizos having higher birthrates, the reason for the Indigenous population's numbers decreasing lies on them suffering of higher mortality rates, due living in remote locations rather than on cities and towns founded by the Spanish colonists or being at war with them. It is also for these reasons that the number of Indigenous Mexicans presents the greater variation range between publications, as in cases their numbers in a given location were estimated rather than counted, leading to possible overestimations in some provinces and possible underestimations in others.

~ Europeans are included within the Mestizo category.

Regardless of the possible imprecisions related to the counting of Indigenous peoples living outside the colonized areas, the effort that New Spain's authorities put on considering them as subjects is worth mentioning, as censuses made by other colonial or post-colonial countries did not consider Amerindians to be citizens/subjects, as example the censuses made by the Viceroyalty of the Río de la Plata would only count the inhabitants of the colonized settlements. Other example would be the censuses made by the United States, that did not include Indigenous peoples living among the general population until 1860, and indigenous peoples as a whole until 1900.

1921 census
Made right after the consummation of the Mexican revolution, the social context on which this census was made makes it particularly unique, as the government of the time was in the process of rebuilding the country and was looking forward to unite all Mexicans under a single national identity. The 1921 census' final results in regards to race, which assert that 59.3% of the Mexican population self-identified as Mestizo, 29.1% as Indigenous and only 9.8% as White were then essential to cement the "mestizaje" ideology (that asserts that the Mexican population as a whole is product of the admixture of all races) which shaped Mexican identity and culture through the 20th century and remain prominent nowadays, with extraofficial international publications such as The World Factbook and Encyclopædia Britannica using them as a reference to estimate Mexico's racial composition up to this day.

Nonetheless in recent times the census' results have been subjected to scrutiny by historians, academics and social activists alike, who assert that such drastic alterations on demographic trends with respect to the 1793 census are not possible and cite, among other statistics, the relatively low frequency of marriages between people of different continental ancestries in colonial and early independent Mexico. It is claimed that the "mestizaje" process sponsored by the state was more "cultural than biological" which resulted on the numbers of the Mestizo Mexican group being inflated at the expense of the identity of other races. Controversies aside, this census constituted the last time the Mexican Government conducted a comprehensive racial census with the breakdown by states being the following (foreigners and people who answered "other" not included):

When the 1921 census' results are compared with the results of Mexico's recent censuses as well as with modern genetic research, high consistence is found in regards to the distribution of Indigenous Mexicans across the country, with states located in south and south-eastern Mexico having both, the highest percentages of population that self-identifies as Indigenous and the highest percentages of Amerindian genetic ancestry. However this is not the case when it comes to European Mexicans, as there are instances on which states that have been shown to have a considerably high European ancestry per scientific research are reported to have very small white populations in the 1921 census, with the most extreme case being that of the state of Durango, where the aforementioned census asserts that only 0.01% of the state's population (33 persons) self-identified as "white" while modern scientific research shows that the population of Durango has similar genetic frequencies to those found on European peoples (with the state's Indigenous population showing almost no foreign admixture either). Various authors theorize that the reason for these inconsistencies may lie in the Mestizo identity promoted by the Mexican government, which reportedly led to people who are not biologically Mestizos to identify as such.

Present day
Since the end of the Mexican Revolution, the official identity promoted by the government for non-indigenous Mexicans has been the Mestizo one (a mix of European and indigenous culture and heritage). Established with the original intent of eliminating divisions and creating a unified identity that would allow Mexico to modernize and integrate with the international community, this policy has not been able to achieve its goal. It is speculated that this is due to the identity's own internal contradictions, as it includes in the same theoretical race people who, in daily interactions, do not consider each other to be of the same race and have little in common biologically, with some of them being entirely Indigenous, others entirely European, and including also Africans and Asians. Today, there is no definitive census that quantifies Mexico's white population, with estimates from the Mexican government raging from 27% to 47%, with this figure being based on phenotypical traits instead of self-identification of ancestry. The lack of a clear dividing line between white and mixed race Mexicans has made the concept of race relatively fluid, with descent being more of a determining factor than biological traits.

Generally speaking ethnic relations can be arranged on an axis between the two extremes of European and Amerindian cultural heritage, this is a remnant of the Spanish caste system which categorized individuals according to their perceived level of biological mixture between the two groups. Additionally the presence of considerable portions of the population with African heritage further complicates the situation. In practice the classificatory system is no longer biologically based, but rather mixes socio-cultural traits with phenotypical traits, and classification is largely fluid, allowing individuals to move between categories and define their ethnic and racial identities situationally. Even though there is a large variation in phenotypes among Mexicans, European looks are still strongly preferred in Mexican society, with lighter skin receiving more positive attention, as it is associated with higher social class, power, money, and modernity. In contrast, Indigenous ancestry is often associated with having an inferior social class, as well as lower levels of education. These distinctions are strongest in Mexico City, where the most powerful of the country's elite are located.

Despite Mexico's government not using racial terms related to European or white people officially for almost a century (resuming using such terms after 2010), the concepts of "white people" (known as güeros or blancos in Mexican Spanish) and of "being white" didn't disappear and are still present in everyday Mexican culture: different idioms of race are used in Mexico's society that serve as mediating terms between racial groups. It is not strange to see street vendors calling a potential costumer Güero or güerito, sometimes even when the person is not light-skinned. In this instance it is used to initiate a kind of familiarity, but in cases where social/racial tensions are relatively high, it can have the opposite effect. However contemporary sociologists and historians agree that, given that the concept of "race" has a psychological foundation rather than a biological one and to society's eyes a Mestizo with a high percentage of European ancestry is considered "white" and a Mestizo with a high percentage of Indigenous ancestry is considered "Indian," a person who identifies with a given ethnic group should be allowed to, even if biologically doesn't completely belong to that group.

Genetic studies
Genetic studies in Mexico can be divided on three groups: studies made on self-identified Mestizos, studies made on Indigenous peoples and studies made on the general Mexican population. Studies that focus on Mexicans of predominantly European descent or Afro-Mexicans have not been made. Mexicans who self-identify as Mestizos are primarily of European and Native American ancestry. The third largest component is African, in coastal areas this is partly a legacy of the slavery in New Spain (200,000 black slaves). However, the authors of this study state that the majority of African ancestry in Mexicans is of North and Sub-Saharan African origin and was brought by the Spaniards themselves as a diluted part of their genetic ancestry.

According to the average of various studies, Mexicans are on average 51.49% European, 42.91% Amerindian, 5.3% African, and 0.3% Asian. However this varies greatly by methodology and study, some point toward a greater Amerindian admixture whereas others point toward a greater European admixture. Admixture varies by region, wealth, and even study. However, it can be generally assessed that Mexicans (on average) are an even mixture of Native American and European with minor African contribution, with neither European or Native being more dominant in the genetic admixture. According to these studies, Native admixture is more dominant in the Central and Southern regions of Mexico whereas European admixture is more dominant in the Western and Northern regions of Mexico. Mestizos and Amerindians tend to have slightly more dominant Amerindian admixture whereas Mexicans considered White tend to have dominant European admixture.

Those DNA studies on Mexicans show a significant genetic variation depending on the region analyzed, with the central region of Mexico showing a balance between indigenous and European components, and the latter gradually increasing as one travels northwards and westwards, where European ancestry becomes the majority of the genetic contribution up until cities located at the Mexico–United States border, where studies suggest there is a significant resurgence of indigenous and African admixture. In southern Mexico there is prevalent indigenous Meso-American, but also European admixture, and a small but higher than average African genetic contributions. According to numerous studies, on average, the largest genetic component of Mexicans who self-identify as being Mestizos is indigenous, although the difference in incidence between the indigenous and European composites is relatively small, both representing well over 40% of the genetic composition of Mestizos.

In two studies of Mexicans from Mexico City and the United States, researchers noted that Mexicans had mostly European ancestry, with Native American ancestry making up 44% of the general ancestry of Mexicans. However, Native American X chromosomal ancestry exceeded 50%, and other studies found that approximately 90% of Mexicans carried a Native American maternal haplogroup. The authors suggest that this is consistent with the ethnogenesis of Latinos, through intermarriages that mostly involved European men and Native American women.

Extant research suggests that geographic location plays a more significant role on determining the genetic makeup of the average Indigenous person than cultural traits do, an example of this is the indigenous population of Tlapa in the state of Guerrero that despite for the most part speaking Spanish and having the same cultural customs non-indigenous Mexicans have, shows an indigenous ancestry of 95%. In contrast, one study shows Nahua-speaking Indigenous peoples from Coyolillo, Veracruz, having a mean European ancestry of 42% and an African ancestry of 22%.

The Mestizaje ideology, which has blurred the lines of race at an institutional level has also had a significant influence in genetic studies done in Mexico: As the criterion used in studies to determine if a Mexican is Mestizo or indigenous often lies in cultural traits such as the language spoken instead of racial self-identification or a phenotype-based selection there are studies on which populations who are considered to be Indigenous per virtue of the language spoken show a higher degree of European genetic admixture than the one populations considered to be Mestizo report in other studies. The opposite also happens, as there instances on which populations considered to be Mestizo show genetic frequencies very similar to continental European peoples in the case of Mestizos from the state of Durango or to European derived Americans in the case of Mestizos from the state of Jalisco.

In 1991, an autosomal study was performed in Mexicans from the states of Nuevo Leon, Zacatecas and San Luis Potosí, with a sample pool of 207. It found the average admixture to be 78.46% Spanish and 21.54% "Mexican Indian" (Indigenous). The data also shows younger generations having higher Native American admixture compared to older ones. In the report, the oldest generation had an averaged total of 91.14% Spanish ancestry.

A 2006 study conducted by Mexico's National Institute of Genomic Medicine (INMEGEN), which genotyped 104 samples, reported that mestizo Mexicans are 58.96% European, 35.05% "Asian" (Native American), and 5.03% Black. Of the six states that participated in the Study, the state of Sonora showed the highest European ancestry being approximately 70% while the State of Guerrero presented the lowest European ancestry, at around 50%. However is 2009, the same team published an updated finding, which sampled 300 Mexicans who self-identified as Mestizos, the average admixture was calculated to be 55.2% percent Native American, 41.8% European, 2% African, and 0.5% Asian.

In 2014, researchers looked through approximately twenty previous studies done on the admixture of Mexicans. Their general conclusion was the average Mexican is more Native American than European.

Subsequently, in 2015, a separate team of researchers performed a meta-analysis, incorporating the findings of many previous studies with additional research. This comprehensive analysis revealed a genetic composition with an average of 62% Native American, 32% European, and 6% African.

A 2017 study reported highly variable ancestry in Mexican Mestizos, ranging from 70.2%–46.2% Amerindian; 25.4%–48.7% European; 2.8%–5.2% African (Martínez-Cortés et al., 2017).

In 2014, a genetic study gave results of 56.0% Amerindian; 37.0% European; and 5.0% African for Mexican Mestizos. The authors reported similar findings of geographical variation, as in other studies. Native American ancestry is lower in northerly regions of Mexico, and higher in the south. African ancestry is generally quite low across most of Mexico, with the exception of a small number of coastal communities.

An autosomal study performed in Mestizos from Mexico's three largest cities reported that Mestizos from Mexico city had an average ancestry of 50% European, 5% African and 49% Amerindian whereas Mestizos from the cities of Monterrey and Guadalajara had both a European ancestry of 60% and an indigenous ancestry of 40% in average.

An autosomal study performed in Mexico City reported that Mexican mestizos' mean ancestry was 57% European, 40% Amerindian and 3% African. However, the sample pool was extremely low at only 19. Researchers Francisco Mauro Salzano and Mónica Sans referred to it as an "anomalous value" in their report mentioned earlier.

Additional studies suggests a tendency relating a higher European admixture with a higher socioeconomic status and a higher Amerindian ancestry with a lower socioeconomic status: a study made exclusively on low income Mestizos residing in Mexico City found the mean admixture to be 0.590, 0.348, and 0.162 for Amerindian, European and African respectively whereas the European admixture increased to an average of around 70% on mestizos belonging to a higher socioeconomical level.

An autosomal genetic study which included the states of Mexico, Morelos, Puebla, Queretaro and Mexico City determined the average ancestry of the central region of Mexico to be 52% European 39% Amerindian, and 9% African.

An autosomal genetic study performed in the town of Metztitlan in the state of Hidalgo reported that the average genetic ancestry of the town's autochthonous (indigenous) population was 64% Amerindian, 25% European and 11% African.

A 2012 study published by the Journal of Human Genetics of Y chromosomes found the deep paternal ancestry of the Mexican mestizo population to be predominately European (64.9%), followed by Amerindian (30.8%) and Asian (1.2%). The European Y chromosome was more prevalent in the north and west (66.7–95%) and Native American ancestry increased in the center and southeast (37–50%), the African ancestry was low and relatively homogeneous (2–8.8%). The states that participated in this study where Aguascalientes, Chiapas, Chihuahua, Durango, Guerrero, Jalisco, Oaxaca, Sinaloa, Veracruz and Yucatán. The largest amount of chromosomes found were identified as belonging to the haplogroups from Western Europe, East Europe and Eurasia, Siberia and the Americas and Northern Europe with relatively smaller traces of haplogroups from Central Asia, South-east Asia, South-central Asia, Western Asia, The Caucasus, North Africa, Near East, East Asia, North-east Asia, South-west Asia and the Middle East.

Depending on the region, some may have small traces of Asian admixture due to the thousands of Filipinos and Chinos (Asian slaves of diverse origins, not just Chinese) that arrived on the Nao de China. More recent Asian immigration (specifically Chinese) may help explain the comparatively high Asian contribution in Northwest Mexico (i.e., Sonora).

Etiological studies
Etiological studies are genetic studies on which volunteers suffer of a specific health condition/disease, as diseases tend to manifest on higher frequencies on people with a determinated genetic ancestry, the results of said studies are not accurate to represent the genetics of the population said volunteers belong to as a whole

 * 56.0% Amerindian; 38% European; 6% African for northeast de México (Martínez-Fierro et al., 2009).
 * 61.0% Amerindian; 37.0% European; 2.0% African for Ciudad de México (Kosoy et al., 2009).
 * 65.0% Amerindian; 30.0% European; 5.0% African for Ciudad de México.

Phenotypical research
Albeit not as numerous or with a history as long as genetic research in the country, studies regarding the presence of different phenotypical traits (hair color, hair shape, eye color etc.) in Mexicans have been made. Those studies have recently gained the attention of Mexico's government which has begun conducting its own nationwide investigations, with the aim of document dynamics and inequalities on interactions between Mexicans of different ethnicities/races as well as to have a more concise idea of the ethnic composition of the country (a field that has been long neglected at an institutional level in Mexico). The results of these studies effectively refute misconceptions regarding Mexico's population, showing that Mexico is an exceptionally diverse country, where any color or type of trait can be found with ease in any region.

Some studies, such as the one published by the American Sociological Association refute misconceptions that are very prevalent even among Mexicans themselves, as it found the differences in the frequencies of phenotypical traits such as blond hair between the population of the Northern regions of Mexico (where this trait has a frequency of 22.3%–23.9%) and the population of the Central regions of Mexico (with a frequency of 18.9%–21.3%) are not as pronounced as are commonly thought to be. Per the methodology of the study, the presence of blond hair was required for a Mexican to be classified as white as "unlike skin color, blond hair does not darken with sun exposure". With a similar methodology, other study, made by the Metropolitan Autonomous University of Mexico calculated the frequency of blond hair at 23%, Mexicans with red hair were classified as "other".

A 2014 study made by the University College London analyzed the frequencies of several different phenotypical traits on populations of five different Latin American countries (Brazil, Chile, Colombia, Mexico and Peru). In the case of Mexico the National Institute of Anthropology and History collaborated in the investigation with the results being the following:

The majority of the samples (approx. 90%) hailed from Mexico City and Southern Mexican states, meaning that Northern and Western regions of Mexico were under-represented as around 45% of Mexico's population lives there.

Nationwide surveys sponsored by the Mexican government that quantify the percentage of the different skin tones present on Mexico's population have been made, the first in 2010 by the CONAPRED (Mexico's National Bureau for Prevention of Discrimination) and the second in 2017 by the INEGI (Mexico's National Institute of Statistics). Each study used a different color palette, in the case of CONAPRED's study it was a palette with 9 color choices developed by the institute itself whereas in the case of the INEGI study the palette used was the palette for the PERLA (Latin American Race and Ethnicity Project) with 11 color categories.

As the progression from the darker tones to the lightest ones is not as uniform in the palette used by the INEGI (some tones are practically the same while there are marked differences between others) as it is in the CONAPRED's palette, two color categories ended up containing nearly 70% of surveyed Mexicans whereas there were color categories that had less than 1% of Mexicans each. Even though Mexico's government has downplayed the racial connotations of said studies by opting for using the term "light-skinned Mexican" to refer to the segment of Mexico's population who possess European physical traits/appearance and "dark-skinned Mexican" to refer the segment of Mexico's population who does not, the publication of said studies has not been free of controversy, specially in the case of the study published in 2017 as besides skin color it also accounted for different socioeconomic factors such as educational achievements and occupational profiles, with media outlets bringing to Mexico's mainstream opinion circles concepts such as systemic racism, white privilege, and colonialism. Nonetheless it is agreed that to acknowledge that Mexico is a diverse country constitutes a step in the right direction to fight social inequalities.

In 2018, the new edition of the ENADIS was published, this time being a joint effort by the CONAPRED and the INEGI with collaboration of the UNAM, the CONACyT and the CNDH. Like its 2010 antecessor, it surveyed Mexican citizens about topics related to discrimination and collected data related to phenotype and ethnic self-identification. It concluded that Mexico is still a fairly conservative country regarding minority groups such as religious minorities, ethnic minorities, foreigners, members of the LGBT collective etc. albeit there are pronounced regional differences, with states in the south-center regions of Mexico having in general notoriously higher discrimination rates towards the aforementioned social groups than the ones states in the western-north regions have. For the collecting of data related to skin color the palette used was again the PERLA one. This time 11% of Mexicans were reported to have "dark skin tones (A–E)" 59% to have "medium skin tones (F–G)" and 29% to have "light skin tones (H–K)". The reason for the huge difference regarding the reported percentages of Mexicans with light skin (around 18% lower) and medium skin (around 16% higher) in the relation to previous nationwide surveys lies in the fact that the ENADIS 2017 prioritized the surveying of Mexicans from "vulnerable groups" which among other measures meant that states with known high numbers of people from said groups surveyed more people.

The following tables (the first from a study published in 2002 and the second from a study published in 2018 ) show the frequencies of different blood types in various Mexican cities and states, as Mexico's Amerindian/Indigenous population exclusively exhibits the "O" blood type, the presence of other blood groups can give an approximate idea of the amount of foreign influence there is in each state that has been analyzed. The results of this studies however, should not be taken as exact, literal estimations for the percentages of different ethnic groups that there may be in Mexico (i.e. A+B blood groups = percentage of White Mexicans) for reasons such as the fact that a Mestizo Mexican can have A, B etc. blood types or the fact that the O blood type does exist in Europe, with it having a frequency of 44% in Spain for example.

Both studies find similar trends regarding the distribution of different blood groups, with foreign blood groups being more common in the North and Western regions of Mexico, which is congruent with the findings of genetic studies that have been made in the country through the years. It is also observed that A and B blood groups are more common among younger volunteers whereas AB and O are more common in older ones. The total number of analyzed samples in the 2018 study was 271,164.

A study performed in hospitals of Mexico City reported that on average 51.8% of Mexican newborns presented the congenital skin birthmark known as the Mongolian spot whilst it was absent in 48.2% of the analyzed babies. The Mongolian spot appears with a very high frequency (85–95%) in Asian, Native American and African children. The skin lesion reportedly almost always appears on South American and Mexican children who are racially Mestizos while having a very low frequency (5–10%) in Caucasian children. According to the Mexican Social Security Institute (IMSS) nationwide, around half of Mexican babies have the Mongolian spot.

Languages

Mexicans are linguistically diverse, with many speaking European languages as well as various Indigenous Mexican Languages. Spanish is spoken by approximately 92.17% of Mexicans as their first language making them the largest Spanish speaking group in the world followed by Colombia (45,273,925), Spain (41,063,259) and Argentina (40,134,425). Although the great majority speak Spanish de facto the second most populous language among Mexicans is English due to the regional proximity of the United States which calls for a bilingual relationship in order to conduct business and trade as well as the migration of Mexicans into that country who adopt it as a second language.

Mexican Spanish is distinct in dialect, tone and syntax to the Peninsular Spanish spoken in Spain. It contains a large amount of loan words from indigenous languages, mostly from the Nahuatl language such as: chocolate, tomate, mezquite, chile, and coyote.

Mexico has no official de jure language, but as of 2003 it recognizes 68 indigenous Amerindian languages as "national languages" along with Spanish which are protected under Mexican National law giving indigenous peoples the entitlement to request public services and documents in their native languages. The law also includes other Amerindian languages regardless of origin, that is, it includes the Amerindian languages of other ethnic groups that are non-native to the Mexican national territory. As such, Mexico's National Commission for the Development of Indigenous Peoples recognizes the language of the Kickapoo who immigrated from the United States, and recognizes the languages of Guatemalan Amerindian refugees. The most numerous indigenous language spoken by Mexicans is Nahuatl, which is spoken by 1.7% of the population in Mexico over the age of 5. Approximately 6,044,547 Mexicans (5.4%) speak an indigenous language according to the 2000 Census in Mexico. There are also Mexicans living abroad which speak indigenous languages mostly in the United States but their number is unknown.

Culture

Mexican culture reflects the complexity of the country's history through the blending of indigenous cultures and the culture of Spain, imparted during Spain's 300-year colonization of Mexico. Exogenous cultural elements mainly from the United States have been incorporated into Mexican culture.

The Porfirian era (el Porfiriato), in the last quarter of the 19th century and the first decade of the 20th century, was marked by economic progress and peace. After four decades of civil unrest and war, Mexico saw the development of philosophy and the arts, promoted by President Díaz himself. Since that time, as accentuated during the Mexican Revolution, cultural identity has had its foundation in the mestizaje, of which the indigenous (i.e. Amerindian) element is the core. In light of the various ethnicities that formed the Mexican people, José Vasconcelos in his publication La Raza Cósmica (The Cosmic Race) (1925) defined Mexico to be the melting pot of all races (thus extending the definition of the mestizo) not only biologically but culturally as well. This exalting of mestizaje was a revolutionary idea that sharply contrasted with the idea of a superior pure race prevalent in Europe at the time.

Literature
The literature of Mexico has its antecedents in the literatures of the indigenous settlements of Mesoamerica. The most well known prehispanic poet is Nezahualcoyotl. Modern Mexican literature was influenced by the concepts of the Spanish colonialization of Mesoamerica. Outstanding writers and poets from the Spanish period include Juan Ruiz de Alarcón and Juana Inés de la Cruz.

In light of the various ethnicities that formed the Mexican people, José Vasconcelos in his publication La Raza Cósmica (The Cosmic Race) (1925) defined Mexico to be the melting pot of all races, biologically as well as culturally.

Other writers include Alfonso Reyes, José Joaquín Fernández de Lizardi, Ignacio Manuel Altamirano, Carlos Fuentes, Octavio Paz (Nobel Laureate), Renato Leduc, Carlos Monsiváis, Elena Poniatowska, Mariano Azuela (Los de abajo) and Juan Rulfo (Pedro Páramo). Bruno Traven wrote Canasta de cuentos mexicanos, El tesoro de la Sierra Madre.

Science

The National Autonomous University of Mexico was officially established in 1910, and the university become one of the most important institutes of higher learning in Mexico. UNAM provides world class education in science, medicine, and engineering. Many scientific institutes and new institutes of higher learning, such as National Polytechnic Institute (founded in 1936), were established during the first half of the 20th century. Most of the new research institutes were created within UNAM. Twelve institutes were integrated into UNAM from 1929 to 1973. In 1959, the Mexican Academy of Sciences was created to coordinate scientific efforts between academics.

In 1995 the Mexican chemist Mario J. Molina shared the Nobel Prize in Chemistry with Paul J. Crutzen and F. Sherwood Rowland for their work in atmospheric chemistry, particularly concerning the formation and decomposition of ozone. Molina, an alumnus of UNAM, became the first Mexican citizen to win the Nobel Prize in science.

In recent years, the largest scientific project being developed in Mexico was the construction of the Large Millimeter Telescope (Gran Telescopio Milimétrico, GMT), the world's largest and most sensitive single-aperture telescope in its frequency range. It was designed to observe regions of space obscured by stellar dust.

Music

Mexican society enjoys a vast array of music genres, showing the diversity of Mexican culture. Traditional music includes mariachi, banda, Norteño, ranchera, cumbia, and corridos; on an everyday basis most Mexicans listen to contemporary music such as pop, rock, etc. in both English and Spanish. Mexico has the largest media industry in Hispanic America, producing Mexican artists who are famous in Central and South America and parts of Europe, especially Spain.

Some well-known Mexican singers are Thalía, Luis Miguel, Alejandro Fernández, Julieta Venegas and Paulina Rubio. Mexican singers of traditional music are Lila Downs, Susana Harp, Jaramar, GEO Meneses and Alejandra Robles. Popular groups are Café Tacuba, Molotov and Maná, among others. Since the early years of the 2000s (decade), Mexican rock has seen widespread growth both domestically and internationally.

Cinema
Mexican films from the Golden Age in the 1940s and 1950s are the greatest examples of Hispanic American cinema, with a huge industry comparable to the Hollywood of those years. Mexican films were exported and exhibited in all of Hispanic America and Europe. María Candelaria (1944) by Emilio Fernández, was one of the first films awarded a Palme d'Or at the Cannes Film Festival in 1946, the first time the event was held after World War II. The famous Spanish-born director Luis Buñuel realized in Mexico, between 1947 and 1965 some of his master pieces like Los Olvidados (1949), Viridiana (1961), and El angel exterminador (1963). Famous actors and actresses from this period include María Félix, Pedro Infante, Dolores del Río, Jorge Negrete and the comedian Cantinflas.

More recently, films such as Como agua para chocolate (1992), Cronos (1993), Y tu mamá también (2001), and Pan's Labyrinth (2006) have been successful in creating universal stories about contemporary subjects, and were internationally recognised, as in the prestigious Cannes Film Festival. Mexican directors Alejandro González Iñárritu (Amores perros, Babel, Birdman), Alfonso Cuarón (Children of Men, Harry Potter and the Prisoner of Azkaban, Gravity, Roma), Guillermo del Toro (Pacific Rim, Crimson Peak, The Shape of Water), Carlos Carrera (The Crime of Father Amaro), and screenwriter Guillermo Arriaga are some of the most known present-day film makers.

Visual arts

Post-revolutionary art in Mexico had its expression in the works of renowned artists such as Frida Kahlo, Diego Rivera, José Clemente Orozco, Rufino Tamayo, Federico Cantú Garza, David Alfaro Siqueiros and Juan O'Gorman. Diego Rivera, the most well-known figure of Mexican muralism, painted the Man at the Crossroads at the Rockefeller Center in New York City, a huge mural that was destroyed the next year because of the inclusion of a portrait of Russian communist leader Lenin. Some of Rivera's murals are displayed at the Mexican National Palace and the Palace of Fine Arts.

Architecture
For the artistic relevance of many of Mexico's architectural structures, including entire sections of prehispanic and colonial cities, have been designated World Heritage. The country has the first place in number of sites declared World Heritage Site by UNESCO in the Americas.

Cuisine
Mexican cuisine is influenced by Spanish and indigenous cultures. Mole is the national dish of Mexico. Chocolate and vanilla were discovered by the Aztecs of Mexico. The indigenous peoples of Mexico introduced vanilla, corn, chocolate, sweet potatoes, tomatoes, papayas, chilies, avocados, and pineapples.

Holidays
The Day of the Dead (Día de los Muertos) is an important Mexican holiday observed by Mexicans. The holiday is influenced by Mesoamerican ritual, European religion and Spanish culture. The holiday traces its roots to the Aztecs and the tradition was first practiced thousands of years ago by indigenous peoples such as the Aztecs and the Toltecs.

Religion

Mexico has no official religion, but most Mexicans declare themselves Roman Catholic. Mexico is often seen as a very observant Catholic society. Most Mexicans tend to have opinions that are more in line with Catholic social teaching. Mexico has been resistant to Protestant incursion partly because Protestantism in Mexico has long been associated with the United States, which leads to the reinforcement of Catholicism as part of the Mexican identity.

The Constitution of 1917 imposed limitations on the church and sometimes codified state intrusion into church matters. The government does not provide financial contributions to the church, nor does the church participate in public education. However, Christmas is a national holiday and every year during Easter and Christmas all schools in Mexico, public and private, send their students on vacation.

In 1992, Mexico lifted almost all restrictions on religion, including granting all religious groups legal status, conceding them limited property, and lifting restrictions on the number of priests in the country. Until recently, priests did not have the right to vote, and even now they cannot be elected to public office.

The Catholic Church is the dominant religion in Mexico, with about 80% of the population as of 2017, which is the world's second largest number of Catholics, surpassed only by Brazil. Movements of return and revival of the indigenous Mesoamerican religions (Mexicayotl, Toltecayotl) have also appeared in recent decades.

Diaspora

There is a large Mexican diaspora in the United States. They are concentrated in California and Texas. The Greater Los Angeles area is home to a large Mexican immigrant population. There is also a sizeable Mexican population in Canada is home to the next largest population of Mexican in Canada, Spain, Guatemala, and Germany.

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

title: Mexicans


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Bristle

A bristle is a stiff hair or feather (natural or artificial), either on an animal, such as a pig, a plant, or on a tool such as a brush or broom.

Synthetic types
Synthetic materials such as nylon are also used to make bristles in items such as brooms and sweepers. Bristles are often used to make brushes for cleaning purposes, as they are strongly abrasive; common examples include the toothbrush and toilet brush. The bristle brush and the scrub brush are common household cleaning tools, often used to remove dirt or grease from pots and pans. Bristles are also used on brushes other than for cleaning, notably paintbrushes.

Bristles are distinguished as flagged (split, bushy ends) or unflagged; these are also known as flocked or unflocked bristles. In cleaning applications, flagged bristles are suited for dry cleaning (due to picking up dust better than unflagged), and unflagged suited for wet cleaning (due to flagged ends becoming dirty and matted when wet). In painting, flagged bristles yield more even application.

Natural types
Bristles are found on pig breeds, instead of fur. Because the density is less than with fur, pigs are vulnerable to sunburn. One breed, the Tamworth pig, is endowed with a very dense bristle structure such that sunburn damage to skin is minimized. Animals named for their bristles include bristlebirds, the bristle-thighed curlew, the bristle-spined porcupine, and the Trinity bristle snail. Bristles also anchor worms to the soil to help them move.

title: Bristle


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Anti-Spam Research Group

The Anti-Spam Research Group (ASRG) was a research group started within the Internet Research Task Force (IRTF), where its charter concluded on 18 March 2013. It is still a reference and a melting pot for anti-spam research and theorization. In particular, the wiki lives on.

Dedicated to research into curbing spam on an Internet-wide level, it consists of a mailing list to coordinate work and a small web site with a wiki.

As with other IRTF groups, the ASRG contributed to the Internet Engineering Task Force (IETF) process with drafts, documents, and assistance in the creation of new working groups. One IETF group spun off from the ASRG is MARID.

The ASRG is sporadically active, as little evolves in the anti-spam landscape, with most activity happening on the mailing list. In 2008 the ASRG worked on Internet Drafts about DNSBLs, in 2010 on the standardization of Feedback loop (email).

Chairs of the ASRG

 * John R. Levine of Taughannock Networks (2003–2013)
 * Yakov Shafranovich of SolidMatrix Technologies (2003 - 2004)
 * Paul Q. Judge of Ciphertrust, Inc. (2003)

title: Anti-Spam Research Group


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Joseph Wiseman

Joseph Wiseman (May 15, 1918 – October 19, 2009) was a Canadian-American theatre, film, and television actor who starred as the villain Julius No in the first James Bond film, Dr. No, in 1962. Wiseman was also known for his role as Manny Weisbord on the TV series Crime Story and his career on Broadway. He was once called "the spookiest actor in the American theatre".

Early life
Wiseman was born in Montreal, Quebec, Canada, to Jewish parents Louis and Pearl Wiseman and was raised in New York City, United States. At age 16, he began performing in summer stock and became professional, which displeased his parents.

He was an alumnus of John Adams High School, Queens, New York, and graduated June 1935, as was his Dr. No co-star, Jack Lord.

Career
Wiseman made his Broadway debut in 1938, playing a small part in Robert E. Sherwood's Abe Lincoln in Illinois. Among the many productions he appeared in live theatre, were the title role in In the Matter of J. Robert Oppenheimer on Broadway in 1968, and the role of Father Massieu in the original Broadway production of Joan of Lorraine, the Maxwell Anderson play which eventually became the film Joan of Arc.

Wiseman appeared in several films in the 1950s. He made his first major film appearance in 1951's Detective Story, where he recreated his performance from Broadway as an unstable small-time hood. Soon after, he played Marlon Brando's archenemy in Viva Zapata! (1952). Wiseman's role as the titular Dr. No in the first James Bond film by Eon Productions was a decision of producer Harry Saltzman, who cast Wiseman in the role in December 1961. It was Wiseman's performance in Detective Story that gained him the part. (Later in his life, he viewed the film with disdain, and preferred to be remembered for his theater career. )

In 1967, he was cast as Billy Minsky's father in The Night They Raided Minsky's; later he appeared opposite Sir Laurence Olivier in The Betsy (1978). Wiseman had roles in a wide variety of other films: The Apprenticeship of Duddy Kravitz, Seize the Day, Bye Bye Braverman. In addition to being a regular on the series Crime Story, he had guest-starring and cameo roles in TV series including The Westerner; The Streets of San Francisco; The Untouchables; The Twilight Zone ("One More Pallbearer");  Magnum, P.I.; Buck Rogers in the 25th Century; and Night Gallery. His last film was released in 1988, though he appeared in TV shows such as MacGyver, L.A. Law, and Law & Order after that time. Wiseman's last appearance on television was the supporting role of Seymour Bergreen on a 1996 episode of Law & Order titled "Family Business". His last Broadway appearance was in Judgment at Nuremberg in 2001.

Following the death of Charles Gray in 2000, Wiseman was the last surviving main villain of the James Bond films that Sean Connery made for United Artists.

Personal life and death
Wiseman married Nell Kinard on August 25, 1943, in New York, but they eventually divorced May 15, 1964, in Durham, NC. He was married to dancer, teacher, and choreographer Pearl Lang from 1964 until her death in February 2009. He had a daughter with Kinard, Martha Graham Wiseman.

Despite his many on-screen performances as the "heavy," Joseph Wiseman was a Jewish scholar who travelled extensively, giving readings from Yiddish and Jewish literature. Wiseman died on October 19, 2009, at his home in Manhattan aged 91, having been in declining health for some time.

Filmography

 * With These Hands (1950) as Mike Deleo
 * Detective Story (1951) as Charley Gennini
 * Viva Zapata! (1952) as Fernando Aguirre
 * Les Misérables (1952) as Genflou
 * Champ for a Day (1953) as Dominic Guido
 * The Silver Chalice (1954) as Mijamin
 * The Prodigal (1955) as Carmish
 * Three Brave Men (1956) as Jim Barron
 * The Garment Jungle (1957) as George Kovan
 * The Unforgiven (1960) as Abe Kelsey
 * The Happy Thieves (1961) as Jean Marie Calbert
 * Dr. No (1962) as Dr. Julius No
 * Bye Bye Braverman (1968) as Felix Ottensteen
 * The Counterfeit Killer (1968) as Rajeski
 * The Night They Raided Minsky's (1968) as Louis Minsky
 * Stiletto (1969) as Emilio Matteo
 * The Mask of Sheba (1970) as Bondelok
 * Lawman (1971) as Lucas
 * The Valachi Papers (1972) as Salvatore Maranzano
 * Pursuit (1972) as Dr. Nordmann
 * The Apprenticeship of Duddy Kravitz (1974) as Benjy Kravitz
 * Journey into Fear (1975) as Col. Haki
 * Murder at the World Series (1977) as Sam Druckman
 * The Betsy (1978) as Jake Weinstein
 * Buck Rogers in the 25th Century (1979) as Draco
 * Jaguar Lives! (1979) as Ben Ashir
 * Masada (1981) as Jerahmeel
 * Seize the Day (1986) as Dr. Adler

TV (Selected)

 * The Untouchables: Episode: "The Antidote" (1961) as Russell Shield
 * The Untouchables: Episode: "The Tommy Karpeles Story" (1961) as Albert Maris
 * The Twilight Zone: Episode: "One More Pallbearer" (1962) as Paul Radin
 * Wagon Train: Episode: "The Santiago Quesada Story" (1964) as Jim Case
 * Men of the Dragon (1974 ABC Movie of the Week) as Balashev
 * QB VII (1974, Mini-series) as Morris Cady
 * ''Zalmen or the Madness of God (1975, Broadway Theatre Archive) as Rabbi
 * Greatest American Hero: Episode: "Don't Mess Around with Jim" (1981) as James J. Beck
 * Magnum, P.I.: Episode: "Birdman of Budapest" (1983) as Dr. Albert Tessa
 * ''A-Team: Episode: "The Bells of St. Mary's" (1984) as Zeke Westerland
 * The Equalizer: Episode: "The Confirmation Day" (1985) as Eddie Vanessi
 * Crime Story (1988) as Manny Weisbord
 * MacGyver: Episode: "The Battle of Tommy Giordano" (1989) as Joe Catano
 * L.A. Law: Season 8, Episode 22, "Finish Line" (1994) as Isidore Schoen
 * Law & Order: Season 7, Episode 8, "Family Business" (1996) as Seymour Bergreen (final appearance)

title: Joseph Wiseman


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Verbascum

Verbascum is a genus of over 450 species of flowering plants, common name mullein, in the figwort family Scrophulariaceae. They are native to Europe and Asia, with the highest species diversity in the Mediterranean.

Mullein or "mullein leaf" often refers to the leaves of Verbascum thapsus, the great or common mullein, which is frequently used in herbal medicine.

Description
Verbascum are biennial or perennial plants, rarely annuals or subshrubs, growing to 0.5 to 3.0 m tall. The plants first form a dense rosette of leaves at ground level, subsequently sending up a tall flowering stem. Biennial plants form the rosette the first year and the stem the following season. The leaves are spirally arranged, often densely hairy, though glabrous (hairless) in some species. The flowers have five symmetrical petals; petal colours in different species include yellow (most common), orange, red-brown, purple, blue, or white. The fruit is a capsule containing numerous minute seeds.

Cultivation
In gardening and landscaping, the mulleins are valued for their tall narrow stature and for flowering over a long period of time, even in dry soils.

These cultivars have received the Royal Horticultural Society's Award of Garden Merit:
 * 'Gainsborough' (Cotswold Group)
 * 'Letitia'
 * 'Pink Domino' (Cotswold Group)
 * 'Tropic Sun'

Select species

 * Verbascum acaule ((Bory & Chaub.) Kuntze)
 * Verbascum adeliae (Heldr.)
 * Verbascum adenanthum (Bornm.)
 * Verbascum adrianopolitanum (Podp.)
 * Verbascum agrimoniifolium (Huber-Morath)
 * Verbascum anisophyllum (Murb.)
 * Verbascum arcturus (L.)
 * Verbascum argenteum (Ten.)
 * Verbascum austriacum (Schott)
 * Verbascum baldaccii (Degen)
 * Verbascum banaticum (Schrad.)
 * Verbascum barnadesii (Vahl)
 * Verbascum bithynicum (Boiss.)
 * Verbascum blattaria (L.)
 * Verbascum boerhavei (L.)
 * Verbascum boissieri ((Heldr. & Sart. ex Boiss.) Kuntze)
 * Verbascum botuliforme (Murb.)
 * Verbascum brevipedicellatum ((Engl.) Hub.-Mor.)
 * Verbascum bugulifolium (Lam.)
 * Verbascum calycosum (Hausskn. ex Murb.)
 * Verbascum × candelabrum (Kar. & Kir.)
 * Verbascum chaixii (Vill.)
 * Verbascum chinense ((L.) Santapau)
 * Verbascum creticum ((L.f.) Cav.)
 * Verbascum cylindrocarpum (Griseb.)
 * Verbascum cylleneum ((Boiss. & Heldr.) Kuntze)
 * Verbascum daenzeri ((Fauché & Chaub.) Fenzl)
 * Verbascum davidoffii (Murb.)
 * Verbascum decorum (Velen.)
 * Verbascum delphicum (Boiss. & Heldr.)
 * Verbascum densiflorum (Bertol.)
 * Verbascum dentifolium (Delile)
 * Verbascum dieckianum (Borbás & Degen)
 * Verbascum dingleri (Mattf. & Stef.)
 * Verbascum drymophiloides (Gritzenko)
 * Verbascum durmitoreum (Rohlena)
 * Verbascum × edirnense (Dane & G.Yılmaz)
 * Verbascum epixanthinum (Boiss. & Heldr.)
 * Verbascum eriophorum (Godr.)
 * Verbascum eskisehirensis (Karavel., Ocak & Ekici)
 * Verbascum euboicum (Murb. & Rech.f.)
 * Verbascum flavidum ((Boiss.) Freyn & Bornm.)
 * Verbascum × gabrielianae (Hub.-Mor.)
 * Verbascum georgicum (Benth.)
 * Verbascum glabratum (Friv.)
 * Verbascum glandulosum (Delile)
 * Verbascum gnaphalodes (M.Bieb.)
 * Verbascum graecum (Heldr. & Sart.)
 * Verbascum guicciardii (Heldr.)
 * Verbascum halacsyanum (Sint. & Bornm. ex Halácsy)
 * Verbascum haraldi-adnani (Parolly & Eren)
 * Verbascum hervieri (Degen)
 * Verbascum herzogii (Bornm.)
 * Verbascum humile (Janka)
 * Verbascum jankaeanum (Pančić)
 * Verbascum laciniatum ((Poir.) Kuntze)
 * Verbascum lagurus (Fisch. & C.A.Mey.)
 * Verbascum lanatum (Schrad.)
 * Verbascum lasianthum (Boiss. ex Benth.)
 * Verbascum laxum (Filar. & Jav.)
 * Verbascum leucophyllum (Griseb.)
 * Verbascum lesnovoensis (Micevski)
 * Verbascum levanticum (I.K.Ferguson)
 * Verbascum litigiosum (Samp.)
 * Verbascum longifolium (Ten.)
 * Verbascum lychnitis (L.)
 * Verbascum macedonicum (Kosonin & Murb.)
 * Verbascum macrocarpum (Boiss.)
 * Verbascum macrurum (Ten.)
 * Verbascum mallophorum (Boiss. & Heldr.)
 * Verbascum megricum (Huber-Morath)
 * Verbascum mucronatum (Lam.)
 * Verbascum nevadense (Boiss.)
 * Verbascum nicolai (Rohlena)
 * Verbascum nigrum (L.)
 * Verbascum niveum (Ten.)
 * Verbascum nobile (Velen.)
 * Verbascum nudicaule (Takht.)
 * Verbascum olympicum (Boiss.)
 * Verbascum oreophilum (C. Koch)
 * Verbascum orientale ((L.) All.)
 * Verbascum orphanideum (Murb.)
 * Verbascum ovalifolium (Donn ex Sims)
 * Verbascum ozturkii (Karavel., Uzunh. & S.Çelik)
 * Verbascum × patris (Bordz.)
 * Verbascum pelium (Halácsy)
 * Verbascum pentelicum (Murb.)
 * Verbascum phlomoides (L.)
 * Verbascum phoeniceum (L.)
 * Verbascum pinnatifidum (Vahl)
 * Verbascum pseudonobile (Stoj. & Stef.)
 * Verbascum pterocaulon (Nyman)
 * Verbascum pulverulentum (Vill.)
 * Verbascum purpureum ((Janka) Hub.-Mor.)
 * Verbascum pyramidatum (M.Bieb.)
 * Verbascum reiseri (Halácsy)
 * Verbascum roripifolium ((Halácsy) I.K.Ferguson)
 * Verbascum rotundifolium (Ten.)
 * Verbascum × rubiginosum (Waldst. & Kit.)
 * Verbascum rupestre ((Davidov) I.K.Ferguson)
 * Verbascum salgirensis (Soldano)
 * Verbascum samniticum (Ten.)
 * Verbascum schachdagense (Gritzenko)
 * Verbascum siculum (Tod. ex Lojac.)
 * Verbascum sinaiticum (Benth.)
 * Verbascum sinuatum (L.)
 * Verbascum songaricum (Schrenk)
 * Verbascum speciosum (Schrad.)
 * Verbascum spinosum (L.)
 * Verbascum suworowianum (Kuntze)
 * Verbascum szovitsianum (Boiss.)
 * Verbascum thapsus (L.)
 * Verbascum undulatum (Lam.)
 * Verbascum vandasii ((Rohlena) Rohlena)
 * Verbascum varians (Freyn & Sint.)
 * Verbascum virgatum (Stokes)
 * Verbascum xanthophoeniceum (Griseb.)
 * Verbascum zuccarinii ((Boiss.) I.K.Ferguson)

title: Verbascum


text:
John R. Levine

John R. Levine is an Internet author and consultant specializing in email infrastructure, spam filtering, and software patents.

He chaired the Anti-Spam Research Group (ASRG) of the Internet Research Task Force (IRTF), is president of CAUCE (the Coalition Against Unsolicited Commercial Email), is a member of the ICANN (Internet Corporation For Assigned Names and Numbers) Stability and Security Advisory Committee, and runs Taughannock Networks. He has co-authored many books, including The Internet For Dummies (with Carol Baroudi and Margaret Levine Young), UNIX For Dummies (with Margaret Levine Young), Fighting Spam for Dummies (with Margaret Levine Young, Ray Everett-Church), and flex & bison (O'Reilly). He was also the mayor of the village of Trumansburg, New York, United States from March 2004 until March 2007.

Levine graduated from Yale University in 1975 and earned his Ph.D. in computer science from Yale in 1984 with a thesis about the design and implementation of small databases. His doctoral advisor was Alan Perlis. His roommate at Yale was economist Paul Krugman. Levine was a co-founder and board member of Segue Software and senior programmer at Javelin Software. He was a member of the R.E.S.I.S.T.O.R.S., one of the first computer clubs in the United States. Levine has moderated the comp.compilers usenet group since its creation in 1986.

title: John R. Levine


text:
Inverter (disambiguation)

A power inverter is a device that converts direct current to alternating current.

Inverter may also refer to

 * Inverter (logic gate) or NOT gate, a device that performs a logical operation
 * Inverter air conditioner, a type of air conditioner that uses a power inverter to vary the speed of the compressor motor to continuously regulate temperature
 * Impedance inverter, a device that produces the mathematical inverse of an electrical impedance—see Quarter-wave impedance transformer

title: Inverter (disambiguation)


text: User talk:81.218.127.62

title: User talk:81.218.127.62


text:
User talk:Elong87

Thank you great site will help in all ways that are possible.

title: User talk:Elong87


text:
Catbrain

Catbrain Hill, simply known as Catbrain, is a small village in South Gloucestershire, England, part of the suburban North Fringe of Bristol. It is located near Cribbs Causeway, on a road that contains many car dealerships. A new housing estate has been recently constructed at Catbrain, with more developments nearby underway as of 2022. At the bottom of the hill lies the runway of the former Bristol Filton Airport.

The area belongs to the postcode area BS10.

Name history
"Cat's brain" is a common name for fields in the south of England. It comes from the Middle English "Cattes Brazen", referring to a rough clay mix used in soil at the time. There are other Catbrains in Wiltshire, Oxfordshire, Warwickshire, Northamptonshire, Buckinghamshire, Bedfordshire, Gloucestershire and Surrey. Catbrain has frequently been noted on lists of unusual place names, within the UK and beyond.

Hazel Brook
The Hazel Brook rises in nearby Cribbs Causeway and its flow into the River Trym is controlled by an attenuation reservoir at Catbrain, which reduces the silt flowing into the system from the many shopping malls in the area. Measurements of pollution by the city council are made monthly.

title: Catbrain


text:
John Purvey

John Purvey (c. 1354 – c. 1414) was an English theologian, reformer, and disciple of John Wycliffe. He was born around 1354 in Lathbury, near Newport Pagnell in the county of Buckinghamshire, England. He was a great scholar, permitted to enter all priestly ranks on 13 March 1377, or 1378. It has been assumed by scholars that Purvey became acquainted with Wycliffe's ideas in Oxford. In around 1382, Purvey lived with Wycliffe at Lutterworth, Leicestershire, along with Nicholas of Hereford and John Aston, and became one of Wycliffe's disciples.

Wycliffe's disciples were called Lollards; a name perhaps derived the medieval Dutch word meaning "to mutter". This reflected the Dutch's views on worship through their reading of the Scripture. The most important group of Lollards were a group of knights who were a part of the king's court. Sir William Neville, Sir John Montague and Sir William Beachamp were a part of this group and had the support of the Black Prince and his younger brother John of Gaunt, reflecting the tradition of noble anticlericalism.

At Lutterworth, Purvey, with Wycliffe's concurrence, revised the 1382 English translation of the Bible, originally done by Wycliffe and Nicholas of Hereford. The primary purpose of the revision was to make the translation more accessible as well as comprehensible. The 1382 translation was a verbatim rendering of the Vulgate and had little consideration for the differences between the Latin and the English, making the version confusing. Purvey described his time translating with Wycliffe; he said that each worked on their manuscripts at opposite ends of a table with an inkwell shared in the middle. Purvey worked separately from Wycliffe, never writing a word for him despite Wycliffe's palsied arm.

They were in the midst of this undertaking when Wycliffe died in 1384. From Lutterworth, Purvey then moved to Bristol, a city that was well known at the time for its sympathies of Wycliffe and his followers. Meanwhile in 1387, Purvey, Hereford, Aston, Parker, and Swynderby were banned from preaching by Henry Wakefield, the bishop of Worcester, and were then amalgamated at a college unlicensed and dismissed by law from practising preaching. Purvey finished his revised version of the Bible in 1388.

He then ignored the ban and later admitted to preaching across the country. In the infamous prologue to his LV version of the Bible, popularly ascribed to him, he unravels the method of " a poor catiff lettid fro prehying" and discusses the meaning and renders it "myche travile, with diverse felawis and helperis." He also delves in the ideas how a labourer at Scripture hath "nede to live a clene life, and with good livyng and great traviel" meaning to come to "trewe understanding of holi writ." It has been said that Purvey's translation was free from bias and was so widely accepted that it was owned by obedient churchmen and bishops alike. Purvey, as one of the poor preachers whom Wycliffe had organised before his death, continued to spread Wycliffe's views. In 1388, a commission was sent to all bishops to watch for heretical writings by Purvey and Wycliffe's disciples.

Ultimately, Purvey was accused of preaching heresy. Archbishop Arundel investigated Purvey's teachings and found several counts of heresy including the invalidity of wrongful excommunication, and the ineffectuality of papal law. He was imprisoned in 1390. Nonetheless he continued to write various works, including commentaries, sermons and treatises condemning what he perceived to be the corruptions of the Catholic Church. By 1401, he was brought before convocation and, unable to face death by burning, like that of William Sawtrey, he recanted at St Paul's Cross in London and returned to orthodoxy. He confessed on 6 March 1401 and revoked his heresies.

Afterwards Purvey was left alone, and by the end of 1401 he was inducted to the vicarage of West Hythe in Kent. But like other followers of Wycliffe who had recanted, he was ill at ease at his betrayal. In 1403, he resigned from his parish, and for the next eighteen years he preached wherever he could. In 1407, Purvey was named as a participant in the Oldcastle rebellion in Derbyshire and Warwickshire. He was arrested by 12 January and was held at Newgate Prison in London. He died of natural causes on 16 May 1414.

title: John Purvey


text:
CipherTrust

CipherTrust was an anti-spam email software company based in Alpharetta, a suburb of Atlanta, Georgia, with offices around the world. It was cofounded by Jay Chaudhry and Lawrence Hughes (both formerly with SecureIT). Since August 2006 it is part of the Secure Computing Corporation, which was acquired by McAfee in 2008.

Products
CipherTrust's main product is the IronMail, a gateway appliance that prevents leaks from uploading HTTP or FTP transfers through e-mail applications. It added a product to secure Instant Messaging called IronIM. The CTO, Paul Judge, chaired the Anti-Spam Research Group of the Internet Research Task Force. The firm also tracks zombie computers, a primary source of spam.

CipherTrust invented the TrustedSource reputation system that provides reputation scores for Internet identities, such as IP addresses, URLs, domains and email/web content. This became part of all its products and a main reason for its eventual buyout.

Buyout
In August 2006, the Secure Computing Corporation bought CipherTrust shares for US$273.6 million. The new company still offered previously exclusive technologies.

title: CipherTrust


text:
Wikipedia:Articles for deletion/Renglish

This page is an archive of the discussion surrounding the proposed deletion of the page entitled Renglish.

This page is kept as an historic record.

The result of the debate was to delete the article.

Patent nonsense. Google turns up no hits that match the definition. "Renglish Icelandic" had one hit...for Gilbert and Sullivan! - Lucky 6.9 16:29, 13 May 2004 (UTC)

 * Comment: Not nonsense, but probably original research contributed by one of the co-authors. Andrewa 17:18, 13 May 2004 (UTC)
 * LOL! I checked your link to the co-author, which I failed to do in the first place.  This should prove to be fun.  Imagine articles written in a language that only its inventors understand!  I'm still voting for deletion, but on the basis of original research. Thanks, Andrewa. - Lucky 6.9 17:28, 13 May 2004 (UTC)
 * Delete. Conlangs don't get articles unless some people actually speak them or unless they have some cultural/historical significance. Everyking 18:58, 13 May 2004 (UTC)
 * Delete --- though Renglish, apparently, is only English as she should be spoke. No plan to reintroduce genders? Slacker! Smerdis of Tlön 11:51, 14 May 2004 (UTC)
 * Doesn't seem notable. Delete -- Cyrius|&#9998 00:40, May 17, 2004 (UTC)
 * It really bugs me when someone says "interesting and cool things" then leaves me hanging. Delete. Denni 18:07, 2004 May 18 (UTC)

This page is now preserved as an archive of the debate and is no longer 'live'. Subsequent comments on the issue or the deletion should be placed on other relevant 'live' pages. Please do not edit this page.


text:
Guildford Flames

The Guildford Flames are a professional ice hockey team based in Guildford, Surrey and they play their home games in the Guildford Spectrum. They compete in the top-tier of hockey in the United Kingdom, the Elite Ice Hockey League.

Founded in October 1992, the Flames originally played in the second-tier leagues of British hockey, first the British National League until 2004, and subsequently the English Premier Ice Hockey League until 2017. On 24 February 2017 it was announced that the Flames would become the 12th Elite Ice Hockey League team, joining from the 2017–18 season.

The team's head coach is Paul Dixon, who took over after Stan Marple retired in 2007.

Formation
Barry Dow, an American who sponsored and owned the basketball team Guildford Kings and Bill Hurley established and owned the team as management – the two were new to the sport of ice hockey, and brought in Mike Urquhart as coach and Darrin Zinger as captain.

Key players signed for the first season included Canadians Sean Murphy and Dave McGahan due to their high scoring at Solent Vikings. In addition a number of British players including goaltender, Mike Kellond; forward, Danny O'Hanlon and defender, Gary Shearer.

The Flames' inaugural season began in October 1992; they began, unseeded, in the English League Division One. With the Guildford Spectrum not yet completed, the team had to train at Slough's facility. The Flames played their home games at Alexandra Palace until their new home ice was ready and played there for the first time on 23 January 1993.

When 23 January 1993 finally arrived and the Guildford Spectrum opened, the event was a big one. The area's paid-for newspaper The Surrey Advertiser described the local council's £28 million arena as "awesome". Guildford's first game at their new home showed a convincing win with Andy Sparks scoring the first goal at the Spectrum. The team went to the top of the Conference due to that game, a position they held onto for the whole season.

Elite League
The Guildford Flames were confirmed as an Elite League expansion team in February 2017, stepping up from the English Premier Ice Hockey League (EPIHL), and began play in the UK's top division at the start of the 2017–18 EIHL season.

The Flames finished in sixth in their first season (2017–18), followed by a fifth-placed finish in 2018–19 - a campaign in which they finished runners-up to the Belfast Giants in the Challenge Cup final.

Guildford were again in sixth when the 2019–20 EIHL season's remaining matches were cancelled in March 2020 due to the coronavirus pandemic. The play-offs were cancelled with only the Challenge Cup seeing a winner (the Sheffield Steelers) crowned.

Then, the 2020–21 Elite League season - originally scheduled for a revised start date of 5 December - was suspended on 15 September 2020 because of ongoing coronavirus pandemic restrictions. The EIHL board determined that the season was non-viable without supporters being permitted to attend matches and unanimously agreed to a suspension. The season was cancelled completely in February 2021.

In the 2021–22 EIHL season, Guildford finished the regular season in fifth place with a 25-25-4 record, reaching the quarter-finals of the Challenge Cup (losing 6–5 on aggregate to Nottingham Panthers) and the play-off semi-finals (beating Nottingham 7–6 on aggregate in the quarter-finals, before losing in the last four to Cardiff Devils 3–2). Guildford claimed third place by beating Dundee Stars 7–5 in the third/fourth place play-off.

The 2022–23 EIHL season proved to be even better for the Guildford Flames, propelled by a strong start to the campaign that saw the Flames top the league for much of the first half of the season, including at Christmas. Forwards Daniel Tedesco (80 points), captain Brett Ferguson (67 points) and Ryan Tait (62 points) led the way.

The team were neck and neck with eventual league champions the Belfast Giants, with Guildford finishing in 2nd place in the Elite League with a 40-12-2 record from 54 games, good for 82 points - just two behind the Giants. Belfast secured the title after a 6-1 win over the Flames at the SSE Arena on 1 April 2023.

In the Challenge Cup, Guildford reached the semi-finals, before an eventual 6-3 aggregate defeat - once again at the hands of the Belfast Giants. And in the play-offs, the Flames were on the end of an upset at the quarter-final stage, losing 7-6 at the hands of seventh seed the Nottingham Panthers in April 2023.

Guildford's second place league finish in the 2022–23 season saw them earn qualification for the 2023–24 IIHF Continental Cup. However, in May 2023, the club released a statement confirming they would decline their place in the competition.

The 2023–24 EIHL season saw the Flames maintain a record that kept them in the top half of the league table. On 13 March 2024, Guildford finished runners-up in the Challenge Cup final to the Sheffield Steelers, losing 3-1. Guildford ended the regular season in 5th with a 24-20-10 record, eventually losing in the play-off semi-finals to the Sheffield Steelers, 6-3. The Flames also lost the 3rd/4th play-off 7-5 to the Cardiff Devils.

Club honours

 * Season 2023/24
 * Challenge Cup runners-up
 * Season 2022/23
 * EIHL runners-up
 * 2022–23 EIHL All-Stars First Team: Daniel Tedesco
 * 2022–23 EIHL All-Stars Second Team: Ben O'Connor, Brett Ferguson
 * Season 2021/22
 * 2021–22 EIHL All-Stars First Team: Jamal Watson
 * Season 2018/19
 * Patton Conference Champions
 * Challenge Cup runners-up
 * 2018–19 EIHL All-Stars Second Team: Calle Ackered, Jesse Craige
 * Season 2017/18
 * 2017–18 EIHL All-Stars First Team: Jesse Craige
 * 2017–18 EIHL All-Stars Second Team: Calle Ackered, John Dunbar
 * Season 2015/16
 * English Premier Cup
 * English Premier League Playoff Winners
 * Season 2012/13
 * English Premier League Champions
 * English Premier Cup
 * Season 2011/12
 * English Premier League Champions
 * English Premier Cup
 * Season 2010/11
 * English Premier League Playoff Winners
 * Season 2009/10
 * English Premier Cup
 * Season 2007/08
 * English Premier League Champions
 * Season 2006/07
 * English Premier Cup
 * Season 2005/06
 * English Premier League Champions
 * Season 2003/04
 * British National League Play-off Winners
 * Season 2000/01
 * Christmas Cup Winners
 * British National League Champions
 * British National League Play-off Winners
 * Season 1998/99
 * Benson & Hedges Plate Winners
 * Season 1997/98
 * British National League Southern Conference Winners
 * British National League Winners
 * British National League Play-off Winners
 * Season 1996/97
 * Benson & Hedges Plate Winners

Team logo and jersey

The team logo is very similar to that of the Calgary Flames of the NHL. The team jerseys mirror those used by a former NHL team, Atlanta Thrashers from 1999 to 2006 (with logos replaced and advertisements added).

Current squad
Squad for 2023-24 Elite League season

 * * Denotes two-way deal with Raiders IHC of the NIHL

Retired numbers
The retired numbers at the Guildford Flames are:
 * 3 Stan Marple
 * 10 Ryan Campbell
 * 11 Fred Perlini
 * 9 Terry Kurtenbach
 * 15 Andy Sparks

Team captains

 * 1992–94 – Darren Zinger
 * 1994–99 – Paul Thompson
 * 1999-00 – Karry Biette
 * 2000–01 – Wayne Crawford
 * 2001–07 – Paul Dixon
 * 2007–09 – Ricky Plant
 * 2009–10 – Rob Lamey
 * 2010–15 – David Longstaff
 * 2015–17 – Jeremy Lundin
 * 2017–20 – Jesse Craige
 * 2021– Brett Ferguson

title: Guildford Flames


text:
Lee Wiley

Lee Wiley (October 9, 1908 – December 11, 1975) was an American jazz singer during the 1930s, 1940s, and 1950s.

Biography
Wiley was born in Fort Gibson, Oklahoma. At fifteen, she left home to pursue a singing career, singing on New York City radio stations. Her career was interrupted by a fall while horseback riding. She suffered temporary blindness but recovered. At the age of 19 she was a member of the Leo Reisman Orchestra, with whom in 1931 she recorded three songs: "Take It from Me", "Time On My Hands", and her composition "Got the South in My Soul".

Wiley began her radio career at KVOO in Tulsa, Oklahoma. She sang on the Mrs. Eleanor Roosevelt program on NBC in 1932, and was featured on Victor Young's radio show in 1933. From June 10, 1936, until September 2, 1936, she had her own show, Lee Wiley, on CBS.

In 1939, Wiley recorded eight Gershwin songs on 78s with a small group for Liberty Music Shop Records. The set sold well and was followed by 78s dedicated to the music of Cole Porter (1940) and Richard Rodgers & Lorenz Hart (1940 and 1954), Harold Arlen (1943), and 10" LPs dedicated to the music of Vincent Youmans and Irving Berlin (1951).

She sang with Paul Whiteman and later, the Casa Loma Orchestra. A collaboration with composer Victor Young resulted in several songs for which Wiley wrote the lyrics, including "Got the South in My Soul" and "Anytime, Anyday, Anywhere."

On October 11, 1963, Bob Hope Theater on NBC-TV presented "Something About Lee Wiley". Piper Laurie portrayed Wiley in the episode, which was produced by Revue Studios. Wiley's singing voice was provided by Joy Bryan.

Personal life
Lee Wiley was born with last name Willey. Lee was a citizen of the Cherokee Nation and was buried in her family plot in Cherokee Nation. Wiley married the jazz pianist Jess Stacy in 1943. The couple was described by their friend Deane Kincaide as being as "compatible as two cats, tails tied together, hanging over a clothesline"; they divorced in 1948. Her response to Stacy's desire to get a divorce was, "What will Bing Crosby be thinking of you divorcing me?", while Stacy said of Wiley, "They did not burn the last witch at Salem."

Discography

 * Night in Manhattan (Columbia, 1951)
 * Lee Wiley Sings Vincent Youmans (Columbia, 1952)
 * Lee Wiley Sings Irving Berlin (Columbia, 1952)
 * Lee Wiley Sings Rodgers & Hart (Storyville, 1954)
 * Duologue with Ellis Larkins (Storyville, 1954)
 * West of the Moon (RCA Victor, 1957)
 * A Touch of the Blues (RCA, 1958)
 * Back Home Again (Monmouth Evergeen, 1971)
 * On the Air (Totem, 1977)
 * The Complete Session of April 10, 1940 with Benny Berigan (Blu-Disc, 1984)
 * Live on Stage: Town Hall, New York (Audiophile, 2007)

title: Lee Wiley