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Downing Street Declaration

The Downing Street Declaration was a joint declaration issued on 15 December 1993 by the Prime Minister of the United Kingdom, John Major, and the Irish Taoiseach (English: Prime Minister), Albert Reynolds, at the British Prime Minister's office in 10 Downing Street.

The declaration affirmed both the right of the people of Ireland to self-determination, and that Northern Ireland would be transferred to the Republic of Ireland from the United Kingdom only if a majority of its population was in favour of such a move. It also included, as part of the prospective of the so-called "Irish dimension", the principle of consent that the people of the island of Ireland had the exclusive right to solve the issues between North and South by mutual consent.

The latter statement, which later would become one of the points of the Good Friday Agreement, was key to produce a positive change of attitude by the republicans towards a negotiated settlement. The joint declaration also pledged the governments to seek a peaceful constitutional settlement, and promised that parties linked with paramilitaries (such as Sinn Féin) could take part in the talks, so long as they abandoned violence.

Significance
The Downing Street Declaration demonstrated to republicans and loyalists that political differences can be "negotiated and resolved exclusively by peaceful political means". Contrary to the suggestion that an inclusive settlement "would compromise no position or principle", the history of the declaration had already shown that compromise on all sides was the indispensable foundation of the Northern Ireland peace process.

The declaration, after a meeting between Sinn Féin President Gerry Adams and American congressman Bruce Morrison, which was followed by a joint statement issued by Adams and John Hume, was considered sufficient by the Provisional Irish Republican Army to announce a ceasefire on 31 August 1994 which was then followed on 13 October by an announcement of a ceasefire from the Combined Loyalist Military Command. This ceasefire allowed Sinn Fein to be admitted to the "democratic process".

The Downing Street Declaration was significant because it addressed major ideological obstacles to peace in Northern Ireland, such as the right of the people of Ireland to self-determination and the principle of consent:

"The British Government agree that it is for the people of the island of Ireland alone, by agreement between the two parts respectively, to exercise their right of self-determination on the basis of consent, freely and concurrently given, North and South, to bring about a united Ireland, if that is their wish".

Indeed, the Declaration addressed the "boundary question" of who would be allowed to vote in a referendum, which it stated the people of the island of Ireland. Therefore, the idea of self-determination gave legitimacy to any constitutional decision taken by the people of the island of Ireland for the people of the island of Ireland. Subsequently, this meant that these issues were generally accepted by the time the Good Friday Agreement negotiations began, and did not significantly stall the 1998 peace agreement.

Father Alec Reid
Although the final declaration was a triumph of diplomacy and negotiation between the governments of the Republic of Ireland and the United Kingdom, its origins are more complex, and can be traced to the work of the Redemptorist priest, Father Alec Reid. The idea of a joint declaration emerged from his attempts to create a pan-Nationalist front in the late 1980s by bringing John Hume's SDLP and members of Fianna Fáil into conversation with Gerry Adams and other Sinn Féin leaders. Reid argued that a declaration by the British government which recognised the right of the Irish people to self-determination would enable a Republican ceasefire and he called for an Irish Peace Conference to 'persuade' the British government to make such a declaration and to adopt a policy that would allow for the creation of a 'new, independent Ireland'.

Hume-Adams Talks
The exercise of self-determination and the role of the British government had been a key component of the Hume-Adams talks in 1988. In the 26-page record of their inter-party dialogue the term 'self-determination' appeared no fewer than 54 times. While Sinn Fein attributed the essence of the Irish problem to Britain's 'colonial interference', Hume argued that the British no longer had selfish interest in maintaining their presence in Ireland, and that the focus should instead be on resolving the divisions within Ireland itself over how self-determination was exercised, by persuading and obtaining the consent of the Unionist population for a unified Ireland, something the Sinn Féin delegation described as a 'Unionist veto'. Hume's proposed solution that would enable a divided Ireland to exercise collective self-determination was dual referenda in both the North and the South, a concept that would feature not only in the Downing Street Declaration, but later in the Good Friday Agreement. These early ideas and discussions were refined through Reid's dialogue with Martin Mansergh whose commentary on Reid's proposals represents one of the earliest attempts to reconcile the 'inalienable right' of the Irish people to 'the exercise in common of self-determination without external intervention' with the practical need to seek the consent of 'both parts of Ireland'.

Early Drafts
Peter Brooke's Whitbread speech in November 1990 gave new impetus to the initiative. Brooke stated publicly, as recommended by Hume, that the 'British Government has no selfish strategic or economic interest in Northern Ireland', wording that would be incorporated into the final declaration. Perhaps buoyed by this initial success and its cautious welcome in Republican circles, in October 1991, Hume went on to draft what is generally accepted to be the first full version of the Joint Declaration, published in Mallie and McKittrick (1996). Borrowing language from earlier Reid papers, the opening paragraphs lamented the 'tragedy and suffering' caused by the 'legacy of history' and past failures to resolve the conflict, and committed the two governments to cooperation in the interests of the 'future welfare and prosperity of both parts of Ireland'. This endeavour is set in the context of broader European integration, an aspect which would be toned down by British officials in later versions. Paragraph 4 was at the heart of Hume's declaration. The British Prime Minister was to declare Britain no longer had any ‘selfish, strategic, political or economic interest’ in Ireland. Its sole interest was to promote peace and agreement among the inhabitants of the island. The audience was the Republican movement, as Hume endeavoured to remove the justification given for the armed struggle. Later versions of the Declaration returned, on British insistence, to the original Whitbread formula of 'no selfish strategic or economic interest' to avoid the implication that the British government was entirely indifferent to the future of Northern Ireland. In Paragraph 5, the Taoiseach reciprocated by affirming that the exercise of the self-determination by the people of Ireland could only be achieved 'with the agreement and consent of the people of Northern Ireland'. The final paragraph indicated the intention to establish a permanent Irish Peace Convention to enable dialogue about Ireland's political future.

British-Irish Negotiations
The British government was first shown Hume's draft in December 1991. In 1992 further versions of the Declaration were drafted by Hume and Adams and shown to both governments, but the initiative began to develop greater momentum in 1993 with Albert Reynolds lending his weight to it, interrupting his holiday to hand over the latest version to Sir Robin Butler on 6 June 1993. Major had vowed at the outset of his premiership to put Northern Ireland 'on the front burner', but he was terrified of the fall out of and Unionist reaction if it emerged that he had been involved in drafting a secret agreement, particularly one which had emerged from John Hume's talks with Sinn Féin. Initially British officials would not then negotiate a joint text, although they did provide some comments. As time went on, however, the responsibility for drafting was devolved to Seán Ó hUiginn and Quentin Thomas. While the British officially refrained from drafting, they were happy to supply 'texts and references'. During September to November, the text took shape and incorporated amendments from Jim Molyneaux, Archbishop Eames, and Reverend Roy Magee, designed to make the text more palatable to the Unionist population, including the list of rights which would feature in the Good Friday Agreement of 1998.

With the text poised and agreement apparently close in late November 1993, the whole initiative was nearly derailed when Robin Butler and David Blatherwick handed Albert Reynolds an alternative British draft on 26 November 1993, on the basis that they feared the current text would be unacceptable to a Unionist audience. Reynolds was furious, feeling that years of work and painstaking negotiation over precise phrases had been undermined. The fallout of this incident overshadowed the Anglo-Irish summit of 3 December, but neither leader wanted to walk away from the initiative, and committed themselves 'to continue working urgently for a successful outcome'. The task of refining the text was delegated once more to Seán Ó hUiginn and Quentin Thomas, with final amendments made on 14 December 1993. The text was broadcast from a live press conference in Downing Street on 15 December 1993 and widely distributed in Northern Ireland with an accompanying note from the Secretary of State for Northern Ireland the following day.

title: Downing Street Declaration


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Shaiva Siddhanta

Shaiva Siddhanta  is a form of Shaivism popular in South India and Sri Lanka which propounds a devotional philosophy with the ultimate goal of experiencing union with Shiva. It draws primarily on the Tamil devotional hymns written by Shaiva saints from the 5th to the 9th century CE, known in their collected form as Tirumurai. Tirumular is considered to be the propounder of the term Siddhanta and its basic tenets. In the 12th century, Aghorasiva, the head of a branch monastery of the Amardaka order in Chidambaram, took up the task of formulating Shaiva Siddhanta. This is an earliest known Aghora Paddhati system of Shaiva Siddhanta of Adi Shaivas mathas in Kongu Nadu which rejects the Meykanda Shastras as a later addition. Meykandar (13th century) was the first systematic philosopher of the school. The normative rites, cosmology and theology of Shaiva Siddhanta draw upon a combination of Agamas and Vedic scriptures. In the Sri Lankan Sinhalese society, king Rajasinha I of Sitawaka reverted to Saiva Siddhantism and made it the official religion during his reign, after a prolonged domination of Theravada Buddhism following the conversion of king Devanampiya Tissa. This Sinhalese Saiva Siddhanta led to the decline of Buddhism for the next two centuries until being revived by South East Asian orders aided by Europeans, but left vestiges in the Sinhalese society.

This tradition is thought to have been once practiced all over India, but the Muslim subjugation of North India restricted Shaiva Siddhanta to the south where it was preserved with the Tamil Shaiva movement expressed in the bhakti poetry of the Nayanars. It is in this historical context that Shaiva Siddhanta is commonly considered a "southern" tradition, one that is still very much alive. The Tamil compendium of devotional songs known as Tirumurai, the Shaiva Agamas and "Meykanda" or "Siddhanta" Shastras, form the scriptural canon of Tamil Shaiva Siddhanta.

Etymology
Monier-Williams gives the meaning of siddhanta as 'any fixed or established or canonical text-book or received scientific treatise on any subject ... as .. Brahma-siddhanta ब्रह्म-सिद्धान्त,... Surya-siddhanta, etc.' The name of the school could be translated as "the settled view of Shaiva doctrine" or "perfected Shaivism."

History
Shaiva Siddhanta's original form is uncertain. Some hold that it originated as a monistic doctrine, espoused by Kashmiri northern shaivites (date unknown). South India is another theorized location of origin, where it was most prevalent. It seems likely to others, however, that the early Śaiva Siddhānta may have developed somewhere in India, as a religion built around the notion of a ritual initiation that conferred liberation. Such a notion of liberatory initiation appears to have been borrowed from a Pashupata (pāśupata) tradition. At the time of the early development of the theology of the school, the question of monism or dualism, which became so central to later theological debates, had not yet emerged as an important issue.

Ontological Categories
Shaiva Siddhanta believes in three different categories, which are distinct from each other:

The soul gains experience through its action (rituals), which removes the three impurities, but the liberation is realized only by the grace of Lord Siva.
 * 1) pati ("Lord"), is Siva himself and cause of emission, maintenance, re-absorption, concealment and grace.
 * 2) pasu ("Soul"), is individual Soul, distinct from Siva, but bound because of impurities.
 * 3) pasa ("Bond"), the three impurities - anava (darkness), karma (deed) and maya (delusion).

Four stages
According to Shaiva Siddhanta texts, there are four progressive stages of Siva bhaki for a path to attain moksha:

 * 1) dāsamārga, offering service to devotees of Siva in different ways such as cleaning temple, weaving flower garlands for the image of Siva, praising Lord Siva.
 * 2) satputramārga, a true son's way, offering personal devotion by preparing pūjā and performing meditation.
 * 3) sahamārga, offering devotion by practicing yoga.
 * 4) sanmārga, the way of truth and reality and the highest way, offering devotion by knowledge of God, experiencing the bliss of liberation and becoming one with God.

Tamil bhakti
From the 5th to the 8th century CE Buddhism and Jainism had spread in Tamil Nadu before a forceful Shaiva bhakti movement arose. Between the 7th and 9th centuries, pilgrim saints such as Sambandar, Appar, Sundarar 63 nayanmars used songs of Shiva's greatness to refute concepts of Buddhism and Jainism. Manikkavacakar's verses, called Tiruvacakam, are full of visionary experience, divine love and urgent striving for truth. The songs of these four saints are part of the compendium known as Tirumurai which, along with the Vedas, Shaiva Agamas, and the Meykanda Shastras, are now considered to form the scriptural basis of the Śaiva Siddhānta in Tamil Nadu. It seems probable that the Tirumurai devotional literature was not, however, considered to belong to the Śaiva Siddhānta canon at the time when it was first composed: the hymns themselves appear to make no such claim for themselves.

The Bhakti movement should not be exaggerated as an articulation of a 'class struggle'; there is nevertheless a strong sense against rigid structures in the society.

Tamil exclusivist reform Saiva Siddhanta:

The exclusive Tamil reformist Saiva Siddhanta are people living in a community faced with strong nationalist ideas. In that way their beliefs in a religious way and their beliefs in a political way were mostly intertwined. Maraimalai Adigal and his religious belief in the Saiva Siddhanta, for example, were heavily influenced by the Tamil Nationalism and especially by the party of the Shivaistic Revivalist, which he and his mentor had a part in creating. In Adigals belief system you can see how the Saiva Siddhanta that he relies his core beliefs on is mixed with his and the Revivalists core political to a very an individual tamilic Saiva Siddhanta Tradition. For example, though the Saiva Siddhanta in itself is not anti-Brahmanic Adigal develop it into having that tendency. That way his religious teaching in the Saiva Siddhanta strengthens his pro-Tamil and pro-shivaism attitude. It helps him and the Revivalists to establish their idea of the "pure Tamil", by becoming a religious tradition not reliant on any ties to older traditions by becoming itself the oldest tradition.

Denominations
Adi Shaiva Siddhanta:

In the 12th century, Aghorasiva, the head of a branch monastery of the Amardaka order in Chidambaram, took up the task of formulating Shaiva Siddhanta. Strongly refuting monist interpretations of Siddhanta, Aghorasiva brought a change in the understanding of Siva by reclassifying the first five principles, or tattvas (Nada, Bindu, Sadasiva, Isvara and Suddhavidya), into the category of pasa (bonds), stating they were effects of a cause and inherently unconscious substances, a departure from the traditional teaching in which these five were part of the divine nature of God.

Aghorasiva was successful in preserving the rituals of the ancient Āgamic tradition. To this day, Aghorasiva's Siddhanta philosophy is followed by almost all of the hereditary temple priests (Sivacharya), and his texts on the Āgamas have become the standard puja manuals. His Kriyakramadyotika is a vast work covering nearly all aspects of Shaiva Siddhanta ritual, including the daily worship of Siva, occasional rituals, initiation rites, funerary rites, and festivals. This Aghora Paddhati of Shaiva Siddhanta is followed by the ancient gruhasta Adi Shaiva Maths of Kongu Nadu and the temple Sthanika Sivacharya priests of south India.

Meykandar Sampradaya:

In Tamil Shaiva Siddhanta, the 13th century Meykandar, Arulnandi Sivacharya, and Umapati Sivacharya further spread Tamil Shaiva Siddhanta. Meykandar's twelve-verse Śivajñānabodham and subsequent works by other writers, all supposedly of the 13th and 14th centuries, laid the foundation of the Meykandar Sampradaya (lineage), which propounds a pluralistic realism wherein God, souls and world are coexistent and without beginning. Siva is an efficient but not material cause. They view the soul's merging in Siva as salt in water, an eternal oneness that is also twoness. This later Sampradaya is followed by the 18 cardinal non Adi Shaiva sanyasi Adheenam Maths in Chola, Pandya, Nadu and Tondai Nadus.

Sinhalese Shaiva Siddhanta (extinct):

In the Sri Lankan Sinhalese society, king Rajasinha I of Sitawaka reverted to Saiva Siddhantism after a prolonged domination of Theravada Buddhism following the conversion of king Devanampiya Tissa.

King Rajasinha arranged the marriage of his Tamil minister Mannamperuma Mohottala to a sister of a junior queen known as the "iron daughter" He converted to Shaiva Siddhanta He was reported to have settled Brahmans Adi Shaivas and Tamil Shaivite Velalars at  significant Buddhist sites such as Sri Pada, etc. The Velala Gurukkals acted as religious mentors of the King and strengthened Shaiva Siddhantism at these centres. Under the advice of Mannamperuma Mohottala, he razed many Buddhist religious sites to the ground. Buddhism remained in decline thereafter until the formation of the Siam Nikaya and Amarapura Nikaya with the support of the Portuguese and Dutch East India Company respectively.

Traces of the era exist in temples like Barandi Kovila (Bhairava-andi kovil) in Sitawaka and the worship of other Shaivite deities by the Sinhalese, like the syncretic Natha deviyo, Sella kataragama and others.

Tamil exclusivist reform Saiva Siddhanta:

This colonial new age movement was initiated by the Tamil purist nationalist Maraimalai Adigal. This school is followed by modern Maths dating from the colonial age likes of the Perur Adheenam (Circa 1895 initiate of the then Arasu Palli caste headed Mayilam Bommapuram Lingayat Adheenam) of Coimbatore which holds Lingayatism as the 'primeval' form of Shaiva Siddhantism. This modern sampradaya aims to 'rid' Shaiva Siddhantism of the two former earlier traditions which follow the Vedic and Agamic texts and Adi Shaivas thereby 'purifying' Saiva Siddhanta with the Dravidian movement related Tamil Nationalist undertones.

Modern Shaiva Siddhanta:

Post colonial and contemporary movements like that of Bodhinatha Veylanswami's Shaiva Siddhanta Church have stressed upon reforming orthodox Shaiva Siddhanta of the pre-colonial era by initiating the non Shaivite born, both Indians and westerners. This movement also rejects animal sacrifices mentioned in the Siddhantic Vedic and Agamic scriptures.

Saiva Siddhanta today
Saiva Siddhanta is practiced widely among the Saivas of southern India and Sri Lanka, especially by members of the Adi Shaivas, Kongu Vellalar, Vellalar and Nagarathar communities of South India. It has over 5 million followers in Tamil Nadu, and is also prevalent among the Tamil diaspora around the world. It has thousands of active temples predominantly in Tamil Nadu and also in places around the world with significant Tamil population and also has numerous monastic and ascetic traditions, along with its own community of priests, the Adishaivas, who are qualified to perform Agama-based Shaiva Temple rituals.

Kumaragurupara Desikar, a Tamil Saivite poet says that Shaiva Siddhantha is the ripe fruit of the Vedanta tree. G.U. Pope, an Anglican Tamil Scholar, mentions that Shaiva Sidhantha is the best expression of Tamil knowledge.

Texts
The texts revered by the southern Saiva Siddhanta are the Vedas; the twenty-eight dualist Hindu Agamas; Shaiva Puranas; the two Itihasas which form the ritual basis of the tradition; the twelve books of the Tamil Saiva canon called the Tirumurai, which contains the poetry of the Nayanars; the Aghora Paddhati, a codified form of all the above and additionally the Saiva Siddhanta Shastras for the Meykandar denomination.

Early theology
Siddhas such as Sadyojyoti (c. 7th century ) are credited with the systematization of the Siddhanta theology in Sanskrit. Sadyojyoti, initiated by the guru Ugrajyoti, propounded the Siddhanta philosophical views as found in the Rauravatantra and Svāyambhuvasūtrasaṅgraha. He may or may not have been from Kashmir, but the next thinkers whose works survive were those of a Kashmirian lineage active in the 10th century: Rāmakaṇṭha I, Vidyākaṇṭha I, Śrīkaṇṭha, Nārāyaṇakaṇṭha, Rāmakaṇṭha II, Vidyākaṇṭha II. Treatises by the last four of these survive. King Bhoja of Gujarat (c. 1018) condensed the massive body of Siddhanta scriptural texts into one concise metaphysical treatise called the Tattvaprakāśa.

Later theology
The culmination of a long period of systematisation of its theology appears to have taken place in Kashmir in the 10th century, the exegetical works of the Kashmirian authors Bhatta Narayanakantha and Bhatta Ramakantha being the most sophisticated expressions of this school of thought. Their works were quoted and emulated in the works of 12th-century South Indian authors, such as Aghorasiva and Trilocanasiva. The theology they expound is based on a canon of Tantric scriptures called Siddhantatantras or Shaiva Agamas. This canon is traditionally held to contain twenty-eight scriptures, but the lists vary, and several doctrinally significant scriptures, such as the Mrgendra, are not listed. In the systematisation of the ritual of the Shaiva Siddhanta, the Kashmirian thinkers appear to have exercised less influence: the treatise that had the greatest impact on Shaiva ritual, and indeed on ritual outside the Shaiva sectarian domain, for we find traces of it in such works as the Agnipurana, is a ritual manual composed in North India in the late 11th century by a certain Somasambhu.

Monastic orders
Three monastic orders were instrumental in Shaiva Siddhanta's diffusion through India; the Amardaka order, identified with one of Shaivism's holiest cities, Ujjain, the Mattamayura order, in the capital of the Chalukya dynasty, and the Madhumateya order of Central India. Each developed numerous sub-orders. Siddhanta monastics used the influence of royal patrons to propagate the teachings in neighboring kingdoms, particularly in South India. From Mattamayura, they established monasteries in regions now in Maharashtra, Karnataka, Andhra and Kerala.

In today's Tamil Nadu, there are both the ancient grhasta Amardaka lineage Aghora Paddhati Adi Shaiva Maths and the sanyasi non Adi Shaiva Meykandar Sampradaya Adheenams (monastic) today. Adi Shaiva Maths numbering around 40 are usually centred in Kongu Nadu and the 18 Adheenams in Tondai Nadu, Chola Nadu and Pandya Nadu.

In the Sinhalese areas of Sri Lanka, the Tamil Velala Gurukkal either returned back or merged with the priestly Kapurala caste but retaining their Tamil surnames with a few persisting in places like the SellaKataragama temple.

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

title: Shaiva Siddhanta


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K. H. Ting

K. H. Ting, Ting Kuang-hsun or Ding Guangxun (20 September 1915 – 22 November 2012), was Chairperson emeritus of the Three-Self Patriotic Movement (TSPM) and President emeritus of the China Christian Council, the government-approved Protestant church in China.

Ting was trained in the Anglican tradition and, in 1955, was consecrated as Anglican Bishop of Chekiang. As he never renounced his ordination, he remained a bishop until his death. However, in 1958 the Anglican Church in China came to an end as an independent institution in mainland China, leaving Ting with no episcopal functions to perform.

Ting had also held a number of political posts. He was a vice-chairman of the Chinese People's Political Consultative Conference (1989–2008), and a member of the National People's Congress, China's legislature.

Biography
Ting was educated at Shanghai's Saint John's University (1937–42), graduating B.A. in 1937 and B.D. in 1942. In the same year, he was ordained as an Anglican deacon and married Siu-May Kuo (1916–1995), both taken place at the Church of Our Savior on Wu Yuan Road, Shanghai.

From 1942 to 1945, Ting worked in the administration of the YMCA. In 1946, he and his wife moved to Canada, where he became missions secretary of the Canadian Student Christian Movement. Ting studied at Columbia University and at Union Theological Seminary, both in New York City, from 1947 to 1948, gaining a master's degree in arts and theology. From 1948 to 1951, he worked in the administration of the World Student Christian Federation in Geneva, Switzerland.

In 1951 the Tings returned to China with their young son Stephen Yenren Ting, born in November 1948. Their second son Heping Ting was born in July 1952. Ting went on to serve as general manager of the Shanghai-based Chinese Christian Literature Society from 1951 to 1953, when he became principal of Nanjing Union Theological Seminary.

In 1954, shortly after the establishment of the People's Republic of China, 138 Chinese Christian leaders presented the Christian Manifesto to the country, pledging the support of Christians for anti-imperialism, anti-feudalism, and the struggle against bureaucratic capitalism. This manifesto would launch the Three-Self Patriotic Movement, of which Ting was elected to the standing committee in the same year. In 1955, he was consecrated as the Anglican bishop of Zhejiang. By 1957, the Three-Self Patriotic Movement claimed the loyalty of the overwhelming majority of Christians in China.

In 1958, the Anglican Church in China was merged into the Chinese Christian Church and Ting lost his positions in the Anglican Church, but he remained a bishop in the eyes of many Chinese Christians and the wider Anglican Church. He returned to prominence in the 1970s. In 1980, he became President of the China Christian Council and leader of the TSPM, positions he held until 1997. In 1985, Ting helped found the Amity Foundation and remained its president as well as being principal of Nanjing Union Theological Seminary until his death. In 1988, Ting proclaimed that "the church should be in tune with socialism, but should not be a government department", proposing the end of the Three-Self Movement by 1991. This proposal was rejected after the Tiananmen Square protests of 1989.

Ting died on 22 November 2012, and his body was cremated on 27 November. Yu Zhengsheng attended his funeral on behalf of the central government. Several Chinese Anglican leaders, such as Peter Kwong and Paul Kwong, led Ting's funeral service on 8 December at Christianity Mochou Road Church.

Theology
Before the 1950s, influenced by his predecessor Y. T. Wu, Ting joined the Young Men's Christian Association (YMCA), attempting to devote himself to the national salvation and advocating that Christianity focuses not just individual salvation, but also social salvation. At that time, he also appreciated communism, although cautiously. In 1948 when he commented on the civil war in China, he wrote: "With the fall of Chiang and the Kuomintang government, and after the defeat of contemporary Chinese reactionaries who now rally around Chiang, a democratic coalition government will be formed in which Communists, Democratic Leaguers, progressive Nationalists and members of other anti-reactionary parties will all participate. What Americans think of as a Communist dictatorship is not in the wind for China's future." After he returned the new China in 1951, he joined the Three-self movement which was led by Y. T. Wu and chose to cooperate with the CCP regime. Ting became one of the most influential Christian leaders in the national Three-self Patriotic Movement and the China Christian Council since the 1980s.

Theological reconstruction
Ting's writings were mainly published after the 1980s. Ting formally started to construct his theological discourse aiming to deal with the relation of Christian faith with communism and other religions; meanwhile, he promoted "theological reconstruction" in an attempt to construct indigenous theology on the basis of Chinese socio-political and religio-cultural context. It was also seen by some as an attempt to remove fundamentalist and evangelical forms of Christianity from the Chinese church.

Ecclesiology
The TSPM was regarded as the application of the three principles of self-governance, self-support, and self-propagation. Ting claimed that "it is work of God." Ting avidly accused Wang Mingdao of distorting the meaning of three principles and refusing to cooperate with TSPM. Besides, he believed that the church should play an active role in the society for serving the people, rather than cling to the church just paying attention to individual salvation.

Christology
Ting summarizes that a Cosmic Christ encompasses two aspects:

"(1) the universal extent of Christ's domain, concern and care, and (2) the kind of love which we get a taste of in Jesus Christ as we read the Gospels being the first and supreme attribute of God and the basic to the structure and dynamic of the universe, in the light of which we get an insight as to how things go in the world."

Influenced greatly by the thinking of Pierre Teilhard de Chardin and process theology based on the writings of Alfred North Whitehead, Ting argues that creation is a long process in which Christ not just participated in creation in the beginning, but continues to sustain the incomplete creation. Redemption is in the process of creation. Following this, he contends that not Christians but humankind are involved in Christ's redemptive work. In this way, he appeals to Christians to appreciate the values in communism and other religio-cultural resources.

The sinned against
With regards to the doctrine of sin, Ting has pushed away from the traditional emphasis on people as "sinners" but also as individuals who are "sinned against." Ting is opposed to creating "antagonism between believers and nonbelievers" by aggressive proselytization, favoring brotherly love towards and not condemnations to hell of Chinese non-Christians. Because China is a Confucian society where the theory of the goodness of human nature is the mainstream. The emphasis of "The sinned against" leads people to know the love of God and receive consolation after a long-time oppression and suffering in the history.

Justification by faith
Ting has argued that the doctrine of justification by faith has been misunderstood by many Christians and that it was originally meant to liberate humans rather than consign people to hell. Because of this, he has been accused of replacing the traditional Protestant doctrine with justification by love, to support the notion that those who God's love are within the boundaries of Christianity; it is therefore considered to be an attempt to reconcile the atheistic ideology of communism with Christianity in order to maintain good relations with the People’s Republic of China. However, he has explicitly stated that he neither understands what the phrase means but considers it a misleading imitation of justification by faith.

Relation between Christians and atheists
Ting considered that Christians should get along well with non-Christians and atheists of all sorts. Besides, he further stresses that "Provisional unities of truths we can observe with joy and thanksgiving because they illuminate us and point toward the ultimate unity in Christ which is the promise of his revelation."

Works

 * God is Love: Collected Writings of Bishop K. H. Ting, Cook Communications Ministries International, 2004. ISBN 0-7814-4233-8
 * No Longer Strangers: Selected Writings of K. H. Ting, edited by Raymond L. Whitehead, Orbis Books, 1989. ISBN 0-88344-653-7
 * Love Never Ends: Papers by K. H. Ting, edited by Janice Wickeri, Yilin Press, 2000. ISBN 7-80657-067-5
 * A Chinese Contribution to Ecumenical Theology: Selected Writings of Bishop K. H. Ting, edited by Janice and Philip Wickeri, WCC Publications, 2002. ISBN 2-8254-1358-5

title: K. H. Ting


text:
Genuine American Monster

Genuine American Monster is an album by Raymond Watts, under the name PIG. It was initially released in Japan in 1999, and did not see a release in the United States until 2002 October 22 on Metropolis Records. The US release adds one song originally from the Prime Evil EP, bringing the album's total running time to 71 minutes and 14 seconds.

Track listing

 * 1) "Prayer Praise & Profit" (Raymond Watts) – 6:34
 * 2) "Riot Religion & Righteousness" (R. Watts) – 5:36
 * 3) "Salambo" (R. Watts) – 5:11
 * 4) "Whore" (R. Watts) – 6:17
 * 5) "Flesh Fest" (R. Watts) – 5:46
 * 6) "Black Brothel" (R. Watts) – 2:30
 * 7) "Disrupt Degrade & Devastate" (R. Watts, Günter Schulz) – 4:59
 * 8) "F.O.M." (R. Watts) – 6:41
 * 9) "A Fete Worse Than Death" (R. Watts) – 5:17
 * 10) "Cry Baby" (R. Watts, Anna Wildsmith) – 3:19
 * 11) "Inside" (R. Watts, Mike Watts) – 14:01
 * 12) "Save Me (Locust Remix)" (R. Watts) – 4:59

 * Track 12 only available on US re-release.

Personnel

 * Raymond Watts
 * Steve White – guitars, extra programming
 * Jules Hodgson – guitars

Additional Personnel

 * Günter Schulz – guitars (7)
 * Andrew Bennett – guitars (5)
 * Lisa Millet – vocals
 * Carol Anne Reynolds – vocals
 * Anna Wildsmith – vocals
 * Mike Watts – keyboards
 * Rob Henry – extra programming
 * Andy Cooke – extra programming

title: Genuine American Monster


text:
72nd Academy Awards

The 72nd Academy Awards ceremony, presented by the Academy of Motion Picture Arts and Sciences (AMPAS), honored films released in 1999 and took place on March 26, 2000, at the Shrine Auditorium in Los Angeles, beginning at 5:30 p.m. PST / 8:30 p.m. EST. During the ceremony, the AMPAS presented Academy Awards (commonly referred to as Oscars) in 23 categories. The ceremony, televised in the United States by ABC, was produced by husband-and-wife producing team Richard and Lili Fini Zanuck and was directed by Louis J. Horvitz. Actor Billy Crystal hosted the show for the seventh time. He first presided over the 62nd ceremony held in 1990 and had last hosted the 70th ceremony held in 1998. Three weeks earlier in a ceremony at the Regent Beverly Wilshire Hotel in Beverly Hills, California held on March 4, the Academy Awards for Technical Achievement were presented by host Salma Hayek.

American Beauty won five awards, including Best Picture. Other winners included The Matrix with four awards, The Cider House Rules and Topsy-Turvy with two, and All About My Mother, Boys Don't Cry, Girl, Interrupted, King Gimp, My Mother Dreams the Satan's Disciples in New York, The Old Man and the Sea, One Day in September, The Red Violin, Sleepy Hollow, and Tarzan with one. The telecast garnered almost 47 million viewers in the United States.

Winners and nominees
The nominees for the 72nd Academy Awards were announced on February 15, 2000, at 5:38 a.m. PST (13:38 UTC) at the Samuel Goldwyn Theater in Beverly Hills, California, by Robert Rehme, president of the academy, and the actor Dustin Hoffman. American Beauty received the most nominations with eight total; The Cider House Rules and The Insider tied for second with seven nominations each.

The winners were announced during the awards ceremony on March 26, 2000. Sam Mendes was the sixth person to win Best Director for his directorial debut. Best Actor winner Kevin Spacey became the tenth performer to win acting Oscars in both lead and supporting categories. By virtue of her father Jon Voight's Best Lead Actor win for 1978's Coming Home, Best Supporting Actress winner Angelina Jolie and Voight became the second father-daughter Oscar acting winners. At the age of 11, Haley Joel Osment became the second-youngest actor to receive a nomination in Best Supporting Actor for his role in The Sixth Sense, after Justin Henry was nominated in the same category for 1979's Kramer vs. Kramer at the age of 8.

Awards
Winners are listed first, highlighted in boldface, and indicated with a double dagger.

Academy Honorary Award

 * Andrzej Wajda

Irving G. Thalberg Award

 * Warren Beatty

Films with multiple nominations and awards
The following 17 films received multiple nominations:

The following four films received multiple awards:

Presenters and performers
The following individuals presented awards or performed musical numbers.

Ceremony information
In view of the new millennium, the academy sought to both shorten the telecast and give the ceremony a new look. Husband–and–wife producers Richard D. Zanuck and Lili Fini Zanuck were recruited to oversee the production of the 2000 ceremony. AMPAS President Robert Rehme explained the decision to hire the Zanucks saying, "With this new producing team in place, I look forward to a whole new perspective." This marked the first occurrence that a woman was tapped for producing duties at the Oscars. Despite Richard and Lili's promises to make changes to the ceremony, they hired actor and veteran Oscar host Billy Crystal to host the ceremony for the seventh time.

Production of the ceremony was reported to be far more ambitious and extravagant than previous ceremonies. Art director Bob Keene designed an ambitiously technological stage design for the telecast that used a floor adorned with flashing lights and several 35 foot columns consisting of high-definition video monitors stacked atop each other. The columns were used to display images of previous Oscar appearances as presenters took the stage, nomination packages, and reaction shots of the acting nominees as the winner was being announced. Because of serious technical challenges concerning movement, lighting, and overheating, Keene and his production design team tested the stage at ABC Prospect Studios before installing it at the Shrine Auditorium.

Several other people were involved in the production of the ceremony. Actor Peter Coyote, who served as announcer for the telecast, was often seen before commercial breaks live behind the stage. Musical directors Burt Bacharach, Don Was, and Rob Shrock composed a techno-pop soundtrack that substituted for a live orchestra during most of the ceremony. In addition, Bacharach rounded up musicians that included Garth Brooks, Queen Latifah, and Dionne Warwick to perform a medley of songs previously nominated for Best Original Song. Choreographer Kenny Ortega supervised the "Blame Canada" musical number.

Box office performance of nominees
At the time of the nominations announcement on February 15, the combined gross of the five Best Picture nominees was $521 million with an average of $104 million per film. The Sixth Sense was the highest earner among the Best Picture nominees with $278.4 million in domestic box office receipts. The film was followed by The Green Mile ($120.7 million), American Beauty ($74.7 million), The Cider House Rules ($20.7 million), and finally The Insider ($26.6 million).

Of the top 50 grossing movies of the year, 37 nominations went to 11 films on the list. Only The Sixth Sense (2nd), The Green Mile (13th), The Talented Mr. Ripley (26th), and American Beauty (27th) were nominated for directing, acting, screenwriting, or Best Picture. The other top 50 box office hits that earned the nominations were Star Wars Episode I: The Phantom Menace (1st), Toy Story 2 (3rd), The Matrix (5th), Tarzan (6th), The Mummy (8th), Stuart Little (11th), and Sleepy Hollow (20th).

Missing paper ballots
Nearly two weeks before Oscar voting was finished, AMPAS reported that 4,000 of the ballots mailed to Academy members were missing. The bags that carried the ballots were mislabeled as third-class mail. On March 6, 2000, 1,000 of the ballots were discovered at a US Postal Service regional distribution center in Bell, California. In response to affected members, AMPAS sent replacement ballots sealed in yellow envelopes, and extended the voting deadline by two days to March 23.

Oscar statuettes theft
On March 10, 2000, 55 Oscar statuettes were stolen from a Roadway Express loading dock in Bell, California. In the event the stolen awards were to be still missing during the festivities, AMPAS announced that R.S. Owens & Company, the manufacturer of the awards would produce a new batch of the golden statuettes. Nine days later, 52 of the stolen statuettes were discovered in a trash bin at a Food 4 Less supermarket located in the Koreatown neighborhood of Los Angeles by a man named Willie Fulgear. For the safe recovery of the stolen statuettes, Roadway Express rewarded Fulgear with $50,000, and the academy invited him and his son Allen to the ceremony. Two Roadway Express employees, truck driver Lawrence Ledent and dock worker Anthony Hart, were arrested for the theft of the Oscars. Both men pleaded no contest. Lawrence served six months in prison and Anthony received probation. A third man who was Mr. Fulgear's half-brother was initially charged with the crime, but police dropped those charges after Mr. Fulgear divulged that they were estranged from each other. Three years later, one of three remaining missing Oscar statuettes was discovered during a drug bust at a mansion in Miami, Florida; the other two have yet to be found.

Critical reviews
The show received a positive reception from most media publications. Television critic Monica Collins of the Boston Herald praised producers Richard and Lili Fini Zanuck for overseeing a show that was "clean, snappy, high-gloss and very well produced." She also quipped that host Billy Crystal did not need to save the show this time because "everything seemed to come together. The San Francisco Examiner Wesley Morris wrote "the show was downright hip, more so than it's been in decades." He also gave high marks for the "techno-chic" production elements from the music and stage design. Columnist Paul Brownfield of the Los Angeles Times raved that "the 72nd annual Academy Awards telecast was hipper than in years past, sleeker in look and edgier in tone." He added that Crystal was "the perfect antidote to the entire evening's self-serious posturing."

Some media outlets were more critical of the show. John Carman of the San Francisco Chronicle lamented that despite being solid and tidy, "the show never quite managed the big surprises, sloppy excesses and emotional highs we hope to see." Pittsburgh Post-Gazette television critic Rob Owen criticized the uneven pacing of the ceremony writing that the telecast "started slowly – 20 minutes of Billy Crystal's spoofs and singing that weren't as funny as his past Oscar intros – and never got up to speed." Caryn James of The New York Times remarked that "the four-hour show turned into a zombie." She also stated that the telecast was bloated with too many tributes to Hollywood's past.

Ratings and reception
The American telecast on ABC drew in an average of 46.52 million viewers over its length, which was a 3% increase from the previous year's ceremony. An estimated 79.11 million total viewers watched all or part of the awards. The show also drew higher Nielsen ratings compared to the previous ceremony with 29.64% of households watching over a 48.32 share. It also drew a higher 18–49 demo rating with a 19.86 rating over a 39.34 share among viewers in that demographic.

In July 2000, the show received nine nominations at the 52nd Primetime Emmy Awards. Two months later, the ceremony won one of those nominations for Louis J. Horvitz's direction of the telecast.

In Memoriam
The annual In Memoriam tribute, presented by actor Edward Norton, honored the following people.

 * Sylvia Sidney - Actress
 * Jim Varney - Actor
 * Ernest Gold – Composer
 * Ruth Roman - Actress
 * Henry Jones - Actor
 * Robert Bresson – Director
 * Desmond Llewelyn - Actor
 * Allan Carr – Producer
 * Mario Puzo – Screenwriter
 * Rory Calhoun - Actor
 * Frank Tarloff – Screenwriter
 * Marc Davis – Animator
 * Hedy Lamarr - Actress
 * Victor Mature - Actor
 * Garson Kanin – Screenwriter
 * Roger Vadim – Producer/Director
 * Mabel King - Actress
 * Oliver Reed - Actor
 * Albert Whitlock – Special Effects
 * Ian Bannen - Actor
 * Abraham Polonsky – Screenwriter
 * Dirk Bogarde - Actor
 * Lila Kedrova - Actress
 * Edward Dmytryk – Director
 * Charles 'Buddy' Rogers - Actor/musician
 * Madeline Kahn - Actress
 * George C. Scott - Actor

title: 72nd Academy Awards


text:
Distemper

Distemper may refer to:

Illness

 * A viral infection
 * Canine distemper, a disease of dogs
 * Feline distemper, a disease of cats
 * Phocine distemper, a disease of seals
 * A bacterial infection
 * Equine distemper, or Strangles, a bacterial infection of the horse
 * Derangement or disturbance of the four humours or "temper", in pre-modern medicine

Other uses

 * Distemper (paint), a decorative paint and a historical medium for painting pictures
 * Distemper (band), a Russian ska punk band
 * Distemper (album), by The New Christs
 * Remix dystemper, a remix album by Skinny Puppy

title: Distemper


text:
User talk:81.70.84.204

Proposed deletion of Bovensteenwijksmoer

The article Bovensteenwijksmoer has been proposed for deletion because of the following concern: "Hamlet is not in the cbs statistics, not on plaatsengids.nl, not in the Drenthe monument list. No Dutch wikipedia page"

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title: User talk:81.70.84.204


text:
The Forgotten (Star Trek: Enterprise)

"The Forgotten" is the seventy-second episode of the American science fiction television series Star Trek: Enterprise, the twentieth episode of season three. It first aired on April 28, 2004, on the UPN network in the United States.

Set in the 22nd century, the series follows the adventures of the first Starfleet starship Enterprise, registration NX-01. Season three of Enterprise features an ongoing story following an attack on Earth by previously unknown aliens called the Xindi - a group of five surviving races who each evolved on the same planet. The Enterprise enters the Delphic Expanse seeking to stop the super-weapon with which the Xindi intend to destroy Earth.

Plot
Captain Archer tells the crew that they will continue their mission, but will remember the 18 crew members who died in the recent battle with the Xindi ("Azati Prime"). He directs Enterprise to rendezvous with Degra. He also orders Commander Tucker to write a letter to the parents of Jane Taylor, a member of his engineering team who died in a recent battle. Also, Sub-Commander T'Pol discusses with Doctor Phlox the consequences of her Trellium addiction, and is troubled when he tells her the inability to fully control her emotions may be permanent.

Arriving at a sphere, Enterprise is soon approached by Degra and Jannar's ship, who Archer then invites on board in an attempt to gain their trust. He then reveals his evidence: the Reptilian corpses and technology of the failed viral attack against 2004 Earth (per the episode "Carpenter Street"), images of the dying alien who attempted to destroy the ship, and scans of the interior of a sphere. He again reiterates that Humans and Xindi are destined to form an alliance to stop the Sphere Builders' incursion in the future. But he also demands that Degra reveal information about the weapon and its launch schedule. An increasingly persuaded Degra promises to do what he can to delay it.

Meanwhile, a dangerous plasma fire erupts unnoticed on Enterprise's hull. Initially, the blaze is small, but it expands progressively until Tucker and Lieutenant Reed are forced to undertake an extravehicular activity to extinguish it. Throughout the crises, Tucker repeatedly undermines the Captain's authority by reviling Degra for the suffering he caused during the first attack on Earth that killed his sister. To make matters worse, a large Reptilian ship arrives and they are forced to work together to destroy it, despite Degra's reluctance to attack fellow Xindi. With their pact now sealed, Degra suggests a meeting with the rest of the Council, and provides Archer with the coordinates.

Production
The episode was the third of the season to be directed by Star Trek: The Next Generation alumnus LeVar Burton. He had previously directed two episodes in each of the first two seasons of the show. "The Forgotten" marked the first episode jointly written by Chris Black and David A. Goodman. They had each written several episodes of the series previously on a solo basis, and Goodman also wrote the Star Trek themed Futurama episode "Where No Fan Has Gone Before". Goodman praised Black for his work on the script saying Chris was "a very gifted writer who was also very confident and understanding of what the rules were for writing for Star Trek Enterprise."

Both Randy Oglesby and Rick Worthy returned in their recurring guest roles as members of the Xindi council, while Bob Morrisey returned to Enterprise as a Reptilian Captain, having previously appeared in the episode "Stigma" as Doctor Strom. Joining in a brief appearance as an Engineer in "The Forgotten" was Seth MacFarlane, creator of the television series Family Guy. He made one further appearance in the series, in the season four episode "Affliction" where his character was given the name of Ensign Rivers.

Production began on "The Forgotten" on January 23, 2004 and overlapped with three other episodes. This meant that the first day's shoot only involved Connor Trinneer, Jolene Blalock and Kipleigh Brown. When filming resumed after the weekend, the rest of the cast joined in the shooting on "The Forgotten" using a variety of standing sets for the Enterprise showing damage resulting from the action in earlier episodes. An additional set which made its first appearance was the morgue on the ship, which was holding three Reptilian-Xindi from the episode "Carpenter Street". Filming concluded on February 2, with an additional special effects shoot for the outside hull effects on the following day with Trinneer and Dominic Keating. The remainder of the cast began filming on the following episode, "E²".

Reception
"The Forgotten" was first aired in the United States on UPN on April 28, 2004. According to Nielsen Media Research, it received a 2.2/4 percent share among adults. This means that it was seen by 2.2 percent of all households, and 4 percent of all of those watching television at the time of the broadcast. The episode broadcast after this episode, "E²", received the same ratings as "The Forgotten". This was an increase from the previous episode, "Damage", which had received a 2.0/3 percent share and was the lowest watched episode of the season.

TV Guide noted "The Forgotten" for a cameo by Seth MacFarlane, famous as a voice actor for several animated shows in the early 2000s; he also appears in the episode "Affliction".

James Gray writing for The Digital Fix was positive about the episode, and noted "the three episode run of "Azati Prime", "Damage" and "The Forgotten" is easily as thrilling as anything seen in modern Trek." The A.V. Club gave this an honorable mention in their list of recommended Enterprise television episodes. The Digital Fix said this "powerful episode" in season 3, highlighting a crew struggling with their losses in the previous episode, and Archer's struggle for peace. Keith DeCandido of Tor.com gave it 10 out of 10.

Home media release
The first home media release of "The Forgotten" was as part of the season three DVD box set, released in the United States on September 27, 2005. The Blu-ray release of Enterprise was announced in early 2013, and released on January 7, 2014.

title: The Forgotten (Star Trek: Enterprise)


text:
Scarecrow & Other Anomalies

Scarecrow & Other Anomalies, by Oliverio Girondo, is a collection of short prose poems written originally in Spanish. Scarecrow inspired the feature film The Dark Side of the Heart (1994), directed by Eliseo Subiela.

Synopsis
The collection includes the short stories "Invitation to Vomit", "It's All Drool", "Lunarlude" and others.

Xenos Books preface
From the Anti-Preface of Karl Kvitko:

"The crazy thing is so spectacularly original that even though alerted by my advance notice you are still going to be more surprised by Scarecrow than by anything else you have ever read in your life, even if you are ninety-five and have spent every free moment fiendishly consuming all of the most fantastic symbolist, futurist, cubist, surrealist, expressionist, anarchist, dadaist, existentialist, creationist, ultraist, vanguardist, magical realist, modernist, postmodernist and every other -ist compositions that you could lay your hands on, plus the farthest-out non-ist compositions as well, including Lucian's True Story, Rabelais' Adventures of Gargantua and Pantagruel and Fyodor Dostoyevsky's Bobok. There is no way that you can prepare for the experience of coming face to face with Girondo's scarecrow."

Editions

 * Translated from Spanish by Gilbert Alter-Gilbert, with an "Anti-Preface" by Karl Kvitko. Grand Terrace, CA: Xenos Books. ISBN 1-879378-29-9 (paper), 191 p.

title: Scarecrow & Other Anomalies


text:
Wikipedia:Articles for deletion/Nokair

Has been listed as needing translation for a couple months, to no result. Kevin Saff 18:42, 3 May 2004 (UTC)

 * So? We should delete it and make it harder to translate? I don't think that makes sense. Keep. Snowspinner 19:09, 3 May 2004 (UTC)
 * What language is it in (I get ????????????????); I propose we move it to that Wikipedia. Alcarillo 19:33, 3 May 2004 (UTC)
 * It looks like Thai to me. Smerdis of Tlön 20:44, 3 May 2004 (UTC)
 * Why do we want to keep non-English articles in the English Wikipedia? And for how long?  Delete.  RickK 01:46, 4 May 2004 (UTC)

 * Delete - Changed my vote after looking at user's contributions. Seem to be copy/pastes of dubious value. --bodnotbod 21:31, May 3, 2004 (UTC)
 * Note: written prior to my vote change - bodnotbod: Please look at the history of this item, it's been posted for translation for a very long time already. How long are we going to keep it?  Will we keep gibberish forever as long as it's in a language obscure enough? Kevin Saff 21:05, 3 May 2004 (UTC)
 * Yeah, fair enough - I've looked in detail at the users contributions. He/she seems to have pasted soem foreign language copy about airports into articles relating to them, been told off for this, then gone on to paste English language copy into other articles about airports.  I've changed my vote.  I don't know if that's allowed, but I've done it anyway. --bodnotbod 21:31, May 3, 2004 (UTC)

 * Delete. --Samuel J. Howard 21:52, 3 May 2004 (UTC)
 * If it hasn't been translated by now, it probably won't be. Delete -- Cyrius|&#9998 23:05, May 3, 2004 (UTC)
 * I've replaced the Thai page with a stub in english. TB 12:24, 4 May 2004 (UTC)
 * Good enough for me. Kevin Saff 14:33, 4 May 2004 (UTC)

 * Keep, TB is awesome! --Samuel J. Howard 20:05, May 4, 2004 (UTC)
 * I second the motion. It went from unusable to a perfectly good stub.  Bravo! - Lucky 6.9 21:40, 4 May 2004 (UTC)
 * It's a stub. Keep -- Cyrius|&#9998 22:21, May 4, 2004 (UTC)

title: Wikipedia:Articles for deletion/Nokair


text:
Gravitino

In supergravity theories combining general relativity and supersymmetry, the gravitino is the gauge fermion supersymmetric partner of the hypothesized graviton. It has been suggested as a candidate for dark matter.

If it exists, it is a fermion of spin $3⁄2$ and therefore obeys the Rarita–Schwinger equation. The gravitino field is conventionally written as ψμα with μ = 0, 1, 2, 3 a four-vector index and α = 1, 2 a spinor index. For one would get negative norm modes, as with every massless particle of spin 1 or higher. These modes are unphysical, and for consistency there must be a gauge symmetry which cancels these modes: δψμα = ∂μεα, where εα(x) is a spinor function of spacetime. This gauge symmetry is a local supersymmetry transformation, and the resulting theory is supergravity.

Thus the gravitino is the fermion mediating supergravity interactions, just as the photon is mediating electromagnetism, and the graviton is presumably mediating gravitation. Whenever supersymmetry is broken in supergravity theories, it acquires a mass which is determined by the scale at which supersymmetry is broken. This varies greatly between different models of supersymmetry breaking, but if supersymmetry is to solve the hierarchy problem of the Standard Model, the gravitino cannot be more massive than about 1 TeV/c2.

History
Murray Gell-Mann and Peter van Nieuwenhuizen intended the spin-3/2 particle associated with supergravity to be called the 'hemitrion', meaning 'half-3', however the editors of Physical Review were not keen on the name and instead suggested 'massless Rarita–Schwinger particle' for their 1977 publication. The current name of gravitino was instead suggested by Sidney Coleman and Heinz Pagels, although this term was originally coined in 1954 by Felix Pirani to describe a class of negative energy excitations with zero rest mass.

Gravitino cosmological problem
If the gravitino indeed has a mass of the order of TeV, then it creates a problem in the standard model of cosmology, at least naïvely.

One option is that the gravitino is stable. This would be the case if the gravitino is the lightest supersymmetric particle and R-parity is conserved (or nearly so). In this case the gravitino is a candidate for dark matter; as such gravitinos will have been created in the very early universe. However, one may calculate the density of gravitinos and it turns out to be much higher than the observed dark matter density.

The other option is that the gravitino is unstable. Thus the gravitinos mentioned above would decay and will not contribute to the observed dark matter density. However, since they decay only through gravitational interactions, their lifetime would be very long, of the order of Mpl2 / m3 in natural units, where Mpl is the Planck mass and m is the mass of a gravitino. For a gravitino mass of the order of TeV this would be $seconds$, much later than the era of nucleosynthesis. At least one possible channel of decay must include either a photon, a charged lepton or a meson, each of which would be energetic enough to destroy a nucleus if it strikes one. One can show that enough such energetic particles will be created in the decay as to destroy almost all the nuclei created in the era of nucleosynthesis, in contrast with observations. In fact, in such a case the universe would have been made of hydrogen alone, and star formation would probably be impossible.

One possible solution to the cosmological gravitino problem is the split supersymmetry model, where the gravitino mass is much higher than the TeV scale, but other fermionic supersymmetric partners of standard model particles already appear at this scale.

Another solution is that R-parity is slightly violated and the gravitino is the lightest supersymmetric particle. This causes almost all supersymmetric particles in the early Universe to decay into Standard Model particles via R-parity violating interactions well before the synthesis of primordial nuclei; a small fraction however decay into gravitinos, whose half-life is orders of magnitude greater than the age of the Universe due to the suppression of the decay rate by the Planck scale and the small R-parity violating couplings.

title: Gravitino


text:
Chicago school (literary criticism)

The Chicago School of literary criticism was a form of criticism of English literature begun at the University of Chicago in the 1930s, which lasted until the 1950s. It was also called Neo-Aristotelianism, due to its strong emphasis on Aristotle's concepts of plot, character and genre. It was partly a reaction to New Criticism, a then highly popular form of literary criticism, which the Chicago critics accused of being too subjective and placing too much importance on irony and figurative language. They aimed instead for total objectivity and a strong classical basis of evidence for criticism. The New Critics regarded the language and poetic diction as most important, but the Chicago School considered such things merely the building material of poetry. Like Aristotle, they valued the structure or form of a literary work as a whole, rather than the complexities of the language. Despite this, the Chicago School is considered by some to be a part of the New Criticism movement.

Beginnings
Ronald Salmon Crane (1886–1967) is considered the founder of the Chicago Aristotelians. He began teaching at the University of Chicago in 1924, was made a professor in 1925, and chaired the English department there from 1935–1947. In 1935, he wrote “History versus Criticism in the Study of Literature” (published in English Journal 24 [1935]:645-67), in which he defined literary criticism as “simply the disciplined consideration, at once analytical and evaluative, of literary works as works of art.” Crane was greatly influenced by Richard McKeon, a professor of philosophy at the University, who stressed Aristotle's idea of "pluralism," which says that many systems of criticism are necessary to completely understand literature, specifically poetry, or in the case of philosophy, the world. Crane said that “the only rational ground for adhering to one [form of criticism] rather than to any of the others is its superior capacity to give us the special kind of understanding and evaluation of literature we want to get, at least for the time being.”

Theory
The question for the Chicago School (as it was for Aristotle) was always what the purpose of the theory of criticism was, what hypotheses were brought to bear by the theory about the nature of literature (for instance, whether it consisted of the words alone, or whether it was to be thought of as part of a larger context such as an era or an artist's life), and the definitions of words (such as the definition of tragedy or comedy).

The Chicago School claimed not to preclude other theories of criticism. It did, however, criticize those who were not clear or consistent about the initial hypotheses and definitions behind their theories. It thus appeared to many of the proponents of those theories that the Chicago School was claiming that theirs was the only good and effective approach to literature. For this reason, they were considered by some critics (including W.K. Wimsatt, whose essay "The Chicago Critics" is a critical assessment of their work) to be hypocritical, although they would vehemently deny this.

Purpose
Many of the ideas of the Chicago School are thought to have come out of the reorganization of undergraduate education at the University of Chicago by Robert Maynard Hutchins, then President there. He placed great importance on primary sources and interdisciplinary studies for all students. Crane and his colleagues were forced to defend English as a valid topic of study, and the Chicago School might have developed partly from this pressure to put the study of English on a sound classical basis.

Other key figures in the Chicago School were Norman Maclean, Elder Olson, William Rea Keast and Bernard Weinberg. After this first generation, the most important critics to carry on the theory were Wayne C. Booth (who taught at the University of Chicago from 1947-1950 and again from 1962 until his death in 2005) and his contemporaries, Richard L. Levin, Sheldon Sacks, Robert Marsh, Arthur Heiserman, Ralph W. Rader, and Mortimer J. Adler. Booth loosened the rigid categories of genre originally set forth by the Chicago School and moved the concentration away from poetry towards rhetoric. The Chicago School has demonstrated continuing importance, and continuing flexibility, in the work of the third-generation Chicago critics, including Michael Boardman, Barbara Foley, Walter A. Davis, Dorothy Hale, Elizabeth Langland, James Phelan, Peter J. Rabinowitz, David H. Richter, and Harry Shaw, among others.

Works
Notable works in the Chicago School include Critics and Criticism (Crane, ed. Chicago, 1952), The Languages of Criticism and the Structure of Poetry (Crane, Toronto, 1953), and The Rhetoric of Fiction (Booth. Chicago, 1983).

title: Chicago school (literary criticism)


text:
Cindy Birdsong

Cynthia Ann Birdsong (born December 15, 1939) is an American singer who became famous as a member of The Supremes in 1967, when she replaced co-founding member Florence Ballard. Birdsong had previously been a member of Patti LaBelle & The Bluebelles.

Early life
Birdsong was born in Mount Holly, New Jersey on December 15, 1939, to parents Lloyd Green Birdsong Sr. and Annie Birdsong, as the eldest of their children. After living in Philadelphia for a duration of her childhood, the family returned to New Jersey, settling in Camden. Birdsong set her sights on becoming a nurse and attending college in Pennsylvania. When Cindy returned to Philadelphia she was contacted by a longtime friend, Patsy Holte, in 1960 to replace Sundray Tucker in Holt's singing group The Ordettes. At twenty years of age, Birdsong was the oldest member of the group with the remainder of the group still in their mid-teens.

Patti LaBelle and the Bluebelles
By 1962, the group had two new members, Sarah Dash, and Nona Hendryx, both who previously sung for a vocal group which was defunct at the time. In the same year, they auditioned for local record label owner Harold Robinson. Robinson agreed to work with the group after hearing LaBelle sing the song "I Sold My Heart to the Junkman".

Shortly after Robinson signed them, he had them record as the Blue Belles and they were selected to promote the recording of "I Sold My Heart to the Junkman", which had been recorded by the Starlets. It was recorded as a Bluebelles single due to label conflict. The Starlets' manager sued Harold Robinson after the Blue Belles were seen performing a lip-synching version of the song on American Bandstand. After settling out of court, Robinson altered the group's name to "Patti LaBelle and The Blue Belles". Initially, a Billboard ad cited the group as "Patti Bell and the Blue Bells". In 1963, the group scored their first hit single with the ballad "Down the Aisle". Later in the year, they recorded their rendition of the "You'll Never Walk Alone"; the single was later re-released on Cameo-Parkway Records where the group scored a second hit on the pop charts with the song in 1964. Another charted single, "Danny Boy", was released that same year. In 1965, after Cameo-Parkway folded, the group signed with Atlantic Records where they recorded twelve singles for the label, including the mildly charted singles "All or Nothing" and "Take Me for a Little While". The group's Atlantic tenure included their rendition of "Over the Rainbow" and a version of the song "Groovy Kind of Love".

Diana Ross & the Supremes (1967–1970)
By this time, Birdsong was contacted by Berry Gordy in April 1967. She was being considered as a replacement for Florence Ballard by Diana Ross due to Ballard's "erratic behavior". Birdsong said: "All I was told was they wanted me there. I was met at the airport by Motown executives and driven to Berry Gordy's house where the group was having a meeting with him. I was a still a member of Patti's group and didn't even tell her that I was going to Detroit. So, the door of the room swung open and Florence came out in tears. Her mother came out with her. Oh, she was so upset, so shaken, she didn't even see me. it was then I realized that I was to replace her. I felt so bad, but later on Florence understood why I did it." Birdsong began to rehearse with the Supremes doing Ballard's work as in her place, and when Ballard was fired from the Supremes at the Flamingo Hotel in Las Vegas, and forced Ballard back to Detroit, Birdsong officially assumed her place during the second July 1 show.

During her tenure with the group, Gordy mostly used the Andantes on background vocals to accompany Ross instead of Birdsong nor Wilson. However, when the single, "Someday We'll Be Together", hit number one, the group made their final television appearance with Ross, performing on The Ed Sullivan Show on December 21, 1969.

Post Diana Ross: The "new" Supremes (1970–1972; 1973–1976)
In 1970, Jean Terrell replaced Ross as lead singer of the Supremes. However, at first, Syreeta Wright was considered a replacement but Terrell was chosen instead. In the new group, both Wilson and Birdsong's voices were heard more prominently, including the three albums the group recorded with the Four Tops. The group had a hit with the Four Tops with a cover version of Ike & Tina Turner's "River Deep – Mountain High". They scored more chart success at the beginning of the new decade, scoring hits in the United Kingdom, while having several pop and soul hits in the United States, including "Up the Ladder to the Roof", "Everybody's Got the Right to Love", "Stoned Love", "Nathan Jones", and "Floy Joy". However, Birdsong left to have her first child and was replaced by Lynda Laurence. Birdsong later returned to replace Laurence in 1973 after Laurence left to start a family with her husband Trevor Lawrence. It was also when Scherrie Payne joined the group as well, replacing Jean Terrell. During that period, Birdsong contributed to two albums: The Supremes (1975) and High Energy (1976). Birdsong was later fired from the Supremes in February 1976. In that same year, Birdsong and Terrell then contacted Ballard to create a new group, but Ballard's death that same year cancelled their plan.

Later career
In June 1977, Wilson performed a "farewell" concert with The Supremes (by then Scherrie Payne and Susaye Greene) and thereafter embarked on a solo career. Later that fall, Wilson was forced to play several Supremes dates, most notably in South America, that Payne and Greene would not fulfill on such short notice. Rather than risk lawsuits, Wilson recruited Birdsong and Debbie Sharpe as her backups, performing under "Mary Wilson of the Supremes".

After leaving the Supremes, Birdsong worked at UCLA Medical Center under her married name of Cindy Hewlett, and then went to work for Suzanne de Passe at Motown Records. In 1983, Birdsong joined former Supremes Mary Wilson and Diana Ross in a one-off reunion on the Motown 25 anniversary television special. In 1986, she was a member of the Former Ladies of the Supremes along with Terrell and Payne but left to pursue a solo career in music. Once again, she was replaced by Laurence in the group. She briefly recorded for the small Hi–Hat Records with a single "Dancing Room".

In 1999, she reunited with The Bluebelles, who changed their name to Labelle after Birdsong's departure, for the first time in thirty-two years as the group accepted an R&B Foundation Award for Lifetime Achievement, singing "You'll Never Walk Alone" together. In 2004, Birdsong joined Mary Wilson and Kelly Rowland (of Destiny's Child) to perform a medley of Supreme hits for the Motown 45 anniversary television special.

Personal life
Birdsong married Charles Hewlett in August 1970 at the Fairmont Hotel in San Francisco. In attendance were then singing partners Jean Terrell and Mary Wilson. This was Birdsong's first marriage and Hewlett's second marriage. Birdsong filed for divorce in March 1975, citing "irreconcilable differences". The couple have one son, Charles, known as David.

In June 2023, The New York Times printed a full length article on Birdsong's health and financial status. Her family revealed that she suffered several debilitating strokes, and expressed frustration with Birdsong's longtime caretaker and roommate Rochelle Lander who they said was preventing family support. However, in 2021, Birdsong was removed from her apartment by Los Angeles police and was put in a skilled nursing facility. A judge awarded the family conservatorship in October 2023.

In April 2024, the New York Times printed a follow-up article, chronicling Birdsong's continued challenges. Her son David filed a lawsuit against Brad Herman who had been credited for "rescuing" Cindy from her financial and medical woes.

Kidnapping
In December 1969, Birdsong was kidnapped while returning to her Los Angeles apartment with then–boyfriend Hewlett and their friend, Howard Meek. The intruder forced Birdsong to tie up the two, then forced her downstairs into her car at knifepoint. Birdsong managed to unlock the car door while Collier was driving and jumped out of the vehicle onto the Long Beach Freeway to safety. She was 'hospitalised with cuts, bruises and knife wounds.' Days later, Charles Collier, a maintenance man at Birdsong's apartment, surrendered himself in to Las Vegas police. In April the following year Collier was sentenced to five years to life in the (California) State Prison. Collier claimed he 'did not know why' he kidnapped Birdsong.

Albums

 * 1963: Sweethearts of the Apollo
 * 1963: Sleigh Bells, Jingle Bells & Bluebells
 * 1965: On Stage
 * 1966: Over the Rainbow
 * 1967: Dreamer

Singles

 * 1962: "I Sold My Heart to the Junkman" (#15 U.S., #13 R&B)
 * 1962: "I Found a New Love"
 * 1962: "Tear After Tear"
 * 1963: "Cool Water"
 * 1963: "Decatur Street"
 * 1963: "Down the Aisle (The Wedding Song)" (#37 U.S., #14 R&B)
 * 1964: "You'll Never Walk Alone"(#34 U.S., #32 R&B)
 * 1964: "One Phone Call (Will Do)"
 * 1964: "Danny Boy" (#76 U.S.)
 * 1965: "All or Nothing" (#68 U.S.)
 * 1966: "Over the Rainbow"
 * 1966: "Ebb Tide"
 * 1966: "I'm Still Waiting" (#36 R&B)
 * 1966: "Take Me for a Little While" (#89 U.S., #36 R&B)
 * 1967: "Always Something There to Remind Me"
 * 1967: "Dreamer"
 * 1967: "Oh My Love"

Albums

 * 1968: Reflections
 * 1968: Live at London's Talk of the Town
 * 1968: Diana Ross & The Supremes Sing and Perform "Funny Girl"
 * 1968: Diana Ross & The Supremes Join The Temptations (w/ The Temptations)
 * 1968: Love Child
 * 1968: TCB (w/ The Temptations)
 * 1969: Let the Sunshine In
 * 1969: Together (w/ The Temptations)
 * 1969: Cream of the Crop
 * 1969: G.I.T. on Broadway (w/ The Temptations)
 * 1970: Farewell

Singles
(All singles with The Temptations)
 * 1968: "I'm Gonna Make You Love Me" (#2 U.S., #2 R&B, #2 U.K.)
 * 1969: "I'll Try Something New" (#25 U.S., #8 R&B)
 * 1969: "The Weight" (#46 U.S., #33 R&B)
 * 1969: "I Second That Emotion" (#18 U.K.)
 * 1970: "Why (Must We Fall in Love)" (#31 U.K.)

Albums

 * 1970: Right On
 * 1970: The Magnificent 7 (w/ The Four Tops)
 * 1970: New Ways but Love Stays
 * 1971: The Return of the Magnificent Seven (w/ the Four Tops)
 * 1971: Touch
 * 1971: Dynamite (w/ The Four Tops)
 * 1972: Floy Joy
 * 1975: The Supremes
 * 1976: High Energy

Singles

 * 1970: "Up the Ladder to the Roof" (#10 U.S., #28 AC, #5 R&B, #6 U.K.)
 * 1970: "Everybody's Got the Right to Love" (#21 U.S., #29 AC, #11 R&B)
 * 1970: "Stoned Love" (#7 U.S., #24 AC, #1 R&B, #3 U.K.)
 * 1970: "River Deep – Mountain High" (w/ The Four Tops) (#14 U.S., #7 R&B, #11 U.K.)
 * 1971: "Nathan Jones" (#16 U.S., #29 AC, #8 R&B, #5 U.K.)
 * 1971: "You Gotta Have Love in Your Heart" (w/ The Four Tops) (#55 U.S., #41 R&B, #25 U.K.)
 * 1971: "Touch" (#71 U.S.)
 * 1971: "Floy Joy" (#16 U.S., #33 AC, #5 R&B, #9 U.K.)
 * 1972: "Automatically Sunshine" (#37 U.S., #17 AC, #21 R&B, #10 U.K.)
 * 1972: "Without the One You Love" (w/ The Four Tops)
 * 1972: "Your Wonderful, Sweet Sweet Love" (#59 U.S., #22 R&B)
 * 1975: "He's My Man" (#69 R&B)
 * 1975: "Where Do I Go from Here" (#93 R&B)
 * 1975: "Early Morning Love"
 * 1976: "I'm Gonna Let My Heart Do the Walking" (#40 U.S., #3 Dance, #25 R&B)
 * 1976: "High Energy" (#9 Dance)

Singles

 * 1987: "Dancing Room"

title: Cindy Birdsong