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National Democratic Party (Suriname)

The National Democratic Party (Nationale Democratische Partij, NDP) is a political party in Suriname. It was founded on 4 July 1987 by Surinamese leader Dési Bouterse, and was one of the first parties in the country to have a stable base of support across different ethnic groups. In the 2015 general election the party scored 45.56% of the vote and 26 of 51 seats in parliament.

NDP chairman Bouterse was elected President of Suriname on 19 July 2010, after he won the 2010 elections with his Mega Combination of which the NDP was the dominant party. The party won the 2015 elections as well, winning 26 seats against an alliance of 7 (later 6) opposition parties.

In the 2020 elections, the NDP won 16 of the 51 seats. Dési Bouterse lost the presidency and he was succeeded by opposition leader Chan Santokhi. The opposition parties formed a new coalition government. The NDP subsequently became the main opposition party.

Foundation
The NDP was formed from a reorganisation of the Vijfentwintig Februari Beweging (VFB, February Twenty-Five Movement), a political movement established on 24 November 1983 by Dési Bouterse and the ruling military junta.

title: National Democratic Party (Suriname)


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Category talk:Soviet Union

earlier comment
Note that this is subordinate to Category:Russian history, which is subordinate to Category:Russia. I don't necessarily object to that, since the Russian SSR so dominated the Soviet Union, but it is a little problematic. It means that subordinate categories (such as Category:Leaders of the Soviet Union) are indirectly under Russia, even though the people in question are not all Russians (Stalin being an obvious example to the contrary: he was Georgian).

Should we have a note about this in the category itself? -- Jmabel 21:25, Jul 18, 2004 (UTC)

Soviet Union disappeared 20 years ago
Is this category concerned with the Soviet Union, which disappeared back in 1991 ? In which case, all events posterior to this date should be removed. Is this category concerned with the Former Soviet Union ? In this case, all titles should be changed. --Environnement2100 (talk) 16:06, 28 January 2010 (UTC)

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

title: Category talk:Soviet Union


text:
Talk:Treaty of Rapallo (1920)

Slovenia?
Regarding the last edit of anonymous user I'd like to ask: what territory gained by the "Treaty of Rapallo" lies in Slovenia? --Romanm 21:26, 18 Jul 2004 (UTC)

User DancingPhilosopher
Dear user, you have to realise that when you massively modify an article that has been there for a while you should first go trough the talk page or inevitably your edits will be reverted because you are deleting portion of text that were agreed with large consensus in the past. --Silvio1973 (talk) 15:35, 3 December 2012 (UTC)
 * I have only replaced the number which was previously been rounded to 1.5 million, with more precise (less rounded) number - 1.3 million. I gave the source, too. It clearly shows that 1.5 was not the precise number. --DancingPhilosopher my talk 15:46, 3 December 2012 (UTC)
 * I have restored the version before your edits. Clearly if your edits are reverted you need to go trough the talk page or you will be reverted automatically. This article is about the Treaty of Rapallo, not about Italianization. This last subject is treated in the relevant article. You have already tried to push your POV's without any success in the article Italianization, now you want to do elsewhere. This attitude is becoming disruptive and if your aim is to continue "contributing" to the project in such a way you will be reported. --Silvio1973 (talk) 09:22, 4 December 2012 (UTC)

Soca?
The article now says that after this treaty, Soca was given to Yugoslavia. In other articles (Rijeka, Treaty of Rome, 1924) it is said that Sušak (presently an eastern suburb of Rijeka) was given to Yugoslavia. Is Soca the Italian name for Sušak, or is Soca wrong? I suppose the area around the river Soča was not involved in this treaty. Markussep 19:57, 29 Mar 2005 (UTC)

Istrian Littoral, map of 20th century history
Before WW1 the last Italian (dark green) village was San Giorgio di Nogaro while Cervignano del Friuli was under Austrian empire (light green) 5.90.133.183 (talk) 19:59, 23 August 2023 (UTC)
 * You are correct. It is clearly a mislabeled place on the map because, in reality, Cervignano is South-southeast of Palmanova, while this place on the map is indicated at a place southwest of Palmanova - quite possibly at the place where San Giorgio di Nogaro is located. Since that particular label adds nothing to understanding of the map, I'll see if it is possible to modify the map by merely removing the erroneous label from the map entirely. Thanks for pointing this out.--Tomobe03 (talk) 08:46, 8 October 2023 (UTC)

title: Talk:Treaty of Rapallo (1920)


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HostAP

HostAP is a IEEE 802.11 device driver for Linux. It works with cards using the obsolete Conexant (formerly Intersil) Prism 2/2.5/3 chipset and supports Host AP mode, which allows a WLAN card to perform all the functions of a wireless access point.

The driver code was written by Jouni Malinen, hired by Atheros in 2008, and was included into the main kernel tree in Linux 2.6.14.

As of November 2016, HostAP is officially obsolete in the Linux kernel.

title: HostAP


text:
Talk:Cooper test

Untitled
Is this the guy who invented the test? Kenneth H. Cooper? http://www.cooperaerobics.com/Corporate/BioKenCooper.aspx
 * Yup, it seems so. --Dyss 15:01, 17 Nov 2004 (UTC)

'The new aerobics' circa 1972 I think. Cooper also makes it clear there that the test is grounded in a comparison with VO2max data (correlation of about 0.9 or so) It would be good to have some data extending the table at the upper age range. The minimum exercise recommendations (30 points a week) and in particular the '10,000 steps' scheme are also grounded in this work.

Linuxlad 11:12, 29 Nov 2004 (UTC)

There's quite a good site with a lot of exercise correlations at http://www.brianmac.demon.co.uk

I'll ask him if he'll take a link. Linuxlad 10:19, 1 Dec 2004 (UTC)

What is the table for experienced seniors used for? The values look quite high to me. --Pe3 23:43, 5 May 2005

I think it is supposed to mean "expereinced runners." It would be an extraordinary feat for a senior citizen to run 3700 metres in twelve minutes. --Crucible Guardian 04:48, 16 Jun 2005 (UTC)

Well yes... In Uk road & cross-country, the male cats are junior men (16-18 IIRC), senior men, Vets - v40+, vets v50...

Changes?
It seems when you look at the patterns og the figures for good, bad, average and so forth, that the Female interval for the age group 15-16 in the Average level box should be reading 1700-1999 meters in stead of 1900-1999 meters !? Can anyone confirm this? I'm not familiar with the exact figures of the Cooper Test. I was just reading the article and wondered.

BR Erik Mortensen

It also seems that the numbers for experienced senior are very ambitious, compared to the number for 20-30 years (usually the physical peak performace years)

Jan

Er in UK 'senior men' includes these same peak years (ie post 18, pre veterancy). Senior is not, in this context, a euphemism for OAP! Linuxlad 10:11, 13 October 2006 (UTC)

Cleanup
Well I did my best but I am not a native english speaker, so bare with me, and please change it so it gets more readable =) It'd also be good if someone could find some other tables, these are taken from the internet without even mentioning the source. —The preceding unsigned comment was added by 89.247.126.165 (talk) 23:58, 20 March 2007 (UTC). Sorry forgot signing (damn that bot is quick) -- 89.247.126.165 23:59, 20 March 2007 (UTC)

The bottom table shows values for "athletes". Please someone make it unambigous whether this word here refers to "a person who is very good at sports or physical exercise, especially one who competes in organized events", or to specifically to sportsperson of "a particular group of competitive sports, including running, jumping and throwing" (that is, athletics). 84.3.45.171 (talk) 23:45, 1 March 2009 (UTC)

 * I think what you are saying relates to the difference in usage of the term "athletics". In the U.S. it refers to sport in general, and in most of the world otherwise, specifically to track and field.  As for which meaning was intended in the case of the bottom table, I hope we will hear from someone (not I) who can answer that with authority.  Clearly it refers to a group or population with an exceptional level of aerobic capacity or development.  Thanks for raising the question. Hertz1888 (talk) 01:36, 2 March 2009 (UTC)

 * I would think, since Cooper is an American, the use of the terms would be the more general American usage. I would also guess that "experienced athlete" refers to athletes in the American sense who compete at the higher levels, in the US, these would be college, professional, and Olympic competitors. The first supposition is very likely to be true, given Cooper's nationality; the latter a bit more uncertain. Wschart (talk) 13:41, 17 July 2011 (UTC)

Experienced athletes
What is actually meant by „experienced athletes“ and where is this table used? According to the differences (3000 metres is very good for „athletes“, but bad for „experienced athletes“), it seems to be some national team (or primary schools in Kenya)... --Zik2 (talk) 23:06, 27 December 2010 (UTC)

Source of the distances table
There is no source for the table with the distances, and the introductory text suggests that it's an example.

Could anybody provide a sourced, reputable set of values, such as official figures from the military, or a national school system?

Thanks 78.134.45.131 (talk) 15:57, 14 October 2011 (UTC)

Practical
Added "practical" section to show practical use of test. It works fine with a small cohort on a track or individuals on a treadmill, but is unsuited to processing large amounts of people.

For the USMC+USArmy your pay+promotion is dependant on your performance so getting an accurate measure is important. Invigilation is very hard because tracks aren't calibrated down to the last metre.

A mere "supervisor" is somebody who would ensure that they ran round the track. An "invigilator" is one who would ensure that they ran exactly the distance they claimed.

But as it says in the article a "reverse-Cooper" can be easily run with a few PTIs and a stopwatch. So one can easily do the whole battalion in an afternoon. Battalion = ~300-1200 soldiers. Without electronic timing a timekeeper can be overwhelmed with finishing athletes so the testing is done in waves, typically by company or even platoon to keep the numbers small enough.

Frontmech (talk) 11:55, 9 March 2012 (UTC)

External links modified
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External links modified
US Marines expect you to be faster tha the world fastest man over 5000 meters...? 3 miles in 12 minutes? Or they run 3 miles at what ever time the USMAC decides? Clarification and convertion to only KM or miles maybe? — Preceding unsigned comment added by 78.66.100.152 (talk) 19:57, 23 December 2016 (UTC)

The distance after 12 minutes for the (current) wr holder in the 5000m
Dear all,

"For comparison the 5000 meters world record of Kenenisa Bekele is 12:37.35.[4] This means that in 12 minutes he would reach a distance of around 4750 meters." Quote from the article

That's not accurate, because for twice the distance you need:

"T2=T1×(D2÷D1)1.06"

T1 is the time achieved for D1.

T2 is the time predicted for D2.

D1 is the distance over which the initial time is achieved.

D2 is the distance for which the time is to be predicted.

Another way to say this is, would he reach (6 minutes) 4750m/2= 2375m?. No he would cover more distance than that. See also here: https://en.wikipedia.org/wiki/Peter_Riegel

Could pls someone confirm my analysis? --Da Vinci Nanjing (talk) 13:52, 24 June 2019 (UTC)

Dear Sillyfolkboy, could you please confirm/reject my analysis? Regards Da Vinci Nanjing (talk) 10:58, 13 July 2019 (UTC)
 * Sports science isn't my strong suit so I can't really comment. Still, I'm not sure how this approach improves the article. We should be collating publicly-discussed benefits and drawbacks of the Cooper test model vs other models like Riegel's (e.g.), not doing our own calculations to highlight issues. The purpose of Wikipedia is to gather existing knowledge, not create entirely new knowledge. SFB 13:40, 13 July 2019 (UTC)

Cooper spelling
The test is spelled in two different ways: cooper test / Cooper test 80.208.67.49 (talk) 15:07, 6 April 2024 (UTC)

title: Talk:Cooper test


text: Category:Elections in Brazil

title: Category:Elections in Brazil


text:
Osei Kofi Tutu I

Osei Kofi Tutu I (c. 1660 – c. 1717) was one of the founders of the Ashanti Empire, assisted by Okomfo Anokye, his chief priest and a distant relative from the town of Awukugua–Akuapem. The Asante comes from the Akan ethnic group of West Africa. Osei Tutu I led an alliance of Asante states against the regional hegemony, the Denkyira, completely defeating them. He ruled the Kwaman State between c.1680/c.1695 and 1701 (he was definitely Kumasehene by 1695) and he ruled the Ashanti Empire from late 1701 to around 1717.

Asantemansu, Kwaaman, Amantoo and Kumasi states
It is unclear who out of Oti Akenten, Obiri Yeboa and Osei Tutu founded Kumasi, or at least had its name changed. This is because Kwaaman is in the same place as Kumasi (Kwaaman is Kumasi). According to most accounts, it was Osei Tutu who, with the help of Okomfo Anokye, founded Kumasi after growing trees in three places and seeing which tree grew the best.

However, it is also said that it was Obiri Yeboa who founded Kumasi in an attempt to move his capital away from his Denkyrian overlords, which makes sense as he was the first hene to form the "Asante" (It was not called the Asante yet) coalition against the Dormaa.

But then there's Oti Akenten, who waged a series of successful military operations against neighbouring Akan states, bringing a larger surrounding territory into alliance with the Kwaaman state, which can also be known as the Kumaseman state from this point forward. This suggests that the chief settlement of Kwaaman has already been renamed Kumasi or Kumase and that the tale of its founding by Osei Tutu has been lifted from earlier tradition.

This is supported by the fact that Oti Akenten was the first hene to proclaim himself the hene of all people who would eventually become the Asante.

It is widely agreed that Obiri Yeboa was the first hene to bring together the states together in a confederation either called the Amantoo confederation, or the Kwaaman clan states, with the capital of this new alliance being Kwaaman, with Osei Tutu renaming it due to the kum tree that Tutu sat under while negotiating the terms for the land.

The first time we hear the term Asante in history is out of the mouth of the king of Denkyira, Ntim Gyakari before his execution. He uttered "esa nti"—meaning "because of war"—as it was because of war with the Denkyiras that the Akan city-states that would form the Asante Union joined.

The Amantoo was the region of Akan-speaking peoples, with almost all of the chiefs of the Amantoo belonging to the same clan, which gave them the idea of a union of peoples was already instilled.

Birth
The man said to be the creator of the Asante Empire was born Osei Kofi Tutu Opemsoo in around 1660 in the town of Kokofu Anyinam, in the Ashanti Region of modern-day Ghana, which was also the hometown of his mother. He was born when his mother was going to visit her husband, Owusu Panyin, in Esiase to give birth to Osei there, but due to not reaching Esiase in time as planned, she gave birth to Osei in Anyinam. He and his mother stayed there for 40 days, before going back to Kwaaman.

His father was Owusu Panyin, an Akan noble from the Adanse area, who was the chief Esiase. His mother, Maanu Kotosii, was from Kokofu and was the sister of the hene of the Asantemanso and later Kwaaman, Obiri Yeboa, and his brother, who was either the ruler of the lost Asante city of Asantemansu or the ruler of Kwaaman, Oti Akenten.

It is said that Osei Tutu's mother was barren for many years, and she, her husband and her brother Obiri Yeboa consulted a powerful and famous shrine called Otutu, whose deity was the deity of the river Kakaawere, in the land Akuapem to obtain a blessing so his sister and brother-in-law could have a child, with Kotosii making two promises: first, that she would reward the river's deity if it allowed her to reach home before she gave birth and, secpondly, that she would also show appreciation to the deity if it allowed her to reach home before she gave birth. She fulfilled her promises by naming her child Tutu, after the shrine. Due to the matrilineal succession the Akan practised, it meant that Osei Tutu was the heir to the Kwaaman throne.

Osei Tutu was of the Oyoko abusua (tribe), an abusua that (according to legend) was formed from the Eukona abusua after a portion of the clan broke the Eukona abusua taboo and ate the meat of a buffalo. The people were then referred to as Owekuo, or Oyoko: those who eat buffalo meat.

Time in the Denkyrian court
Little is known about the childhood of Osei Tutu, and most of what is known and told about his life dates from when he reached the age of sixteen. At sixteen, the age when Akan boys were now seen as men, a representative of the Denkyirahene travelled into Kwaaman and demanded that Osei Tutu to come with him. This was not unusual, as the Denkyira had a long-standing practice of holding the heirs to their subordinate kings as hostages to ensure compliance. However, while he was a captive, Osei Tutu was not a prisoner in the traditional sense. Political prisoners like the Osei Tutu were treated with intense respect, thus they had a positive view of the Denkyira when they were eventually released to rule their state. So, rather than being locked in a dungeon, Osei Tutu was essentially a guest in the Denkyirahene's palace, albeit one who was not allowed to leave. In Abankesesso, the capital of the Denkyiraman, Osei Tutu spent his days socializing with Denkyira elites (a few of which would become important during his lifetime), playing Oware and learning immensely about the traditions and customs of the Denkyira court, specifically about the manner of administration and the maintenance of power in the Denkyira court. He proved his worth so effectively and was so respected in the Denkyiran court that he was eventually made a royal shield-bearer.

Affair scandal and flight to Akwamu
However, these were not the only activities Osei Tutu was partaking in Abankesesso. It is said that Osei Tutu, even in his childhood, was a strong, handsome male, with all the marks of Akan royalty. Due to this he easily caught the eye of the ladies of the Denkyiran court, courting many. This was a well known fact about Osei Tutu. However, his fall from grace would be in the form of his relationship with the sister or niece of the Denkyriahene, Princess (Ohene nuabaa) Akobena Abensua. This relationship was not just imprudent, but also adulterous as Abensua was married to a high ranking Denkyrian dignitary, who by some accounts was the Gyaasehene, who had been betrothed to her since they were children. It became worse as the princess fell pregnant, and rumors spread like wildfire on who the father actually was, which were true. Due to Akan law, Abensua would not be getting in trouble for this relationship, but Osei Tutu. Due to the punishment of possible execution for this affair, and at the behest of Abensua, he fled to the Akan state furthest east, Akwamu. This affair would later lead to a tragic sequel decades later.

Time in Akwamu
Osei Tutu realised that he could not go to his home state of Kwaaman. To do so would certainly bring doom upon his people, who were still subjects of the Denkyirans. Instead, he fled to the Akwamu court of Sasraku I in Akwamufie. There, he begged Sasraku for protection against the Denkyrians. Sasraku took a liking to Osei Tutu. Whether this was due to either him interceding to save the life of a well known diviner (who had angered Sasraku), or to Osei Tutu's own personal beauty, is unclear. The fact that Akwamu were enemies with the Denkyrians, and that around this time the Dormaa, enemies of the Akwamu, had gone to war with the Kwaaman, Osei Tutu's state, could also have contributed to Osei Tutu being taken in by Sasraku, treated well, and being protected from the Denkyirans. Here Osei Tutu learned much about the military organisations of the Akwamu. This Akan state was possessed of the most advanced and powerful military of any Akan state. He also learned about the political and social makeup of Akwamuman, and saw a difference when it came to rulers. Unlike the Kwaaman, who had formed the Amantoo coalition with states under the yoke of the Denkyrians, and whose rule was divided between clans and cities, the Akwamu were centralized, and had one supreme ruler. The unity of the Akwamu, and the highly sophisticated army that the Akwamu had at their disposal, allowed the Akwamu to spread their influence immensely. These factors of what made the Akwamu so successful, as well as Akwamu culture itself, greatly inspired the future reforms of Osei Tutu.

Meeting Okomfo Anokye
It is unclear at what specific time period Osei Tutu met Okomfo Anokye. While some sources say that the two met in Denkyira after it is said that after Anokye and his mother left Akwamu, they settled in Denkyria. Kings of his day courted him. With him on their side, they were sure to hit fresh heights of glory. Anokye's mother had an odd coloring on her hands. Denkyira were going through some difficulties at the time. Their priests blamed it on her and executed her. Anokye was devastated. He looked forward to the day he could inflict similar pain on the Denkyira rulers, with Osei Tutu had the same ambition having observed the ill-treatment of non-Denkyira people, like Anokye's mother. When Osei Tutu fled Denkyira, Okomfo Anokye fled with him. Others say that it was in Akwamu, where some stories state that the two met after Osei Tutu interceded to save the life of Okomfo Anokye when Anokye killed his own grandmother. However, it was certain that by the time Osei Tutu was in Akwamu, the two had certainly met and became best friends, becoming inseparable. Okomfo Anokye would aid Osei Tutu in his future war with the Denkyrians and in the making of the Asante Empire using his spiritual, strong oratorical skills and considerable intellectual and psychological abilities to influence many of the regional states to unite under Osei Tutu and gain military and political strength, which they could use to confront their enemies. Unknown to the two at the time, they were distant cousins.

Return to Kwaaman
After a few years in Akwamu, Osei Tutu received news that his Uncle, Obiri Yeboa, had been killed repelling an attack from the Dormaa. Due to this, Osei Tutu was told to go home to Kwaaman and take on the role of Kwaamanhene. However, due to Osei Tutu still being a wanted fugitive by the Denkyira, he was too scared to go back to Kwaaman, so Ansa Sasraku detached 300 of some of his best Akwamu warriors to guide him to Kwaaman. When the soldiers, Osei Tutu and Okomfo Anokye arrived at Kwaaman, the warriors settled among them and later became citizens of Asafo, while Osei Tutu and Okomfo Anokye mourned the death of his uncle for a few days, before Osei Tutu was enstooled as Osei Tutu I of Kwaaman.

Becoming Kwaamanhene, Kumasehene and Amantoohene
The state was quite perilous when Osei Tutu took up the throne, with the coalition of the Akan states greatly fractured. It would have been fully broken up for not Osei Tutu taking up the role of Kwaamanhene. To be able to go to war against the Denkyirans in the future, Osei Tutu needed the full, unrivialled backing of the Amantoo Kings.

Centralization of power
Creation of the Sika Dwa Kofi

It became clear to Osei Tutu that he must prepare for war as his planned unification of the Amantoo could not be made possible until the Denkyrians had been defeated, but he needed to rally the chiefs of Amantoo behind him and him alone to make his much-needed reforms. He spoke of this to his uncles and to the Queen Mother, Manu. After much thought, she advised him to call a great meeting to settle who would be the leader of the Amantoo. This would be done via Anokye, whom was to be called to Kwaaman.

Osei Tutu agreed, and he sent word to Okomfo Anokye via his 'mouth' (the royal linguist).

Why Anokye was not with Osei Tutu is unclear. Some reasons have been given, one being that Anokye, in his own time, left Akwamu, travelled to Apedwa and to Akwesiho Kwehu and then to Kwaaman. A more popular reason was because he had been enstooled as the Agonahene, although it is said that he was enstooled Agonahene later Manu knew he would come to Kwaaman to reunite with Osei Tutu, whom he loved and honoured, so she decided to make Kwaaman ready for the arrival for the famous Okomfo. So, she sent out, via her servants, for the plants and animals which would be pleasing to the abosom, and she and her women busied themselves with the necessary rites. Then Osei Tutu sent out messengers, summoning his people and those of the Amantoo to Kwaaman telling the messengers to tell the chiefs that the main agenda being the amalgamation of all the Amantooe Chiefs under one paramount Chief whose stool would be greater than all the other stools. He knew in his mind that Okomfo Anokye would in some way have prepared for him a great thing against his enemies.

Concerning the question of who should be chosen as the paramount chief, the great priest and Chief of Agona Okomfo Anokye explained that the problem would be solved by the ancestors and the gods by offering prayers and supplications to them. He said at the end of the prayer, the ancestors and the gods would send a stool from the skies and the chief on whose laps it would descend, and rest would be the chosen paramount chief.

A festive Friday (Fofie) was chosen as the day when all the chiefs would converge for the gods and ancestors to choose their king from among them. They were advised by the great priest Okomfo Anokye to continually fast and pour libation to their ancestors and the gods until the chosen day.

So, for many days thousands of men and women of the Amantoo nation came to Kwaaman, all wearing beads and woven or printed cloths and ornaments of gold and copper and brass. Some wore the well-prepared skins of forest beasts; some wore kilts of palm leaf fiber; many brought food and drink, driving in sheep and goats or carrying sacks of meal and roots, or great calabashes full of palm wine, and gave them to Osei Tutu, who was able in this way to feed all that multitude. The lesser henes came with their queen mothers who were delicately marked with fine blue tattooing so that they were perpetually veiled. The drums sounded all day and all night; dancers danced, and the dust rose between the thick clay walls of the houses of Kwaaman, splendidly decorated with raised patterns, and in the great open space where King Osei Tutu sat with counsellors and drummers and horn blowers, his executioners and his speakers, who when he wished to speak to the people, made themselves his voices.

They carried staves of gold and ivory, splendidly carved into animals and fruits and symbols. But the Kwaamanhene Osei Tutu wore the most wonderful golden ornaments; on his fingers were many weighty rings, each made into some figure about which there was a story or saying. His wrists were weighted down by nobbled gold bracelets, so that he must support his hands on the shoulders of his servants. Round his head was a circlet of pure gold, and his sandals were heavy with golden lumps. His chest was bare so that all could see the strength of his breathing, and round his waist was the cloth woven in thin stripes of many colors which proclaimed him as Amantoohene, just as the Kente worn by his chiefs proclaimed their lineage. His mother, Manu, also wore gold, but she was old, and her hair grey and lost the beauty of her youth, for she had borne many children. Yet for not her, this great festival would not have been set up.

Okomfo Anokye had spoken to them both, the Hene and Queen Mother, in the dark of night. He had spoken of a way of overcoming Denkyira, of making the Amantoo into a great nation, ruler of all the Akan states, trading with the caravans of the north across Bornu and Kanem, and with the new white-faced strangers who were coming into southern courts near the great ocean. Okomfo Anokye had made a dazzling prophecy of riches and power. Manu had agreed first, then her son. They half-knew what was to happen.

On the appointed day, under a calm atmosphere the Chiefs converged and as expected each was anxiously hoping to be the paramount chief elect. Osei Tutu took his spot under a Kum tree. The great priest Okomfo Anokye appeared amidst drumming and dancing, after some magical dances and sacrfices, pausing and then jumping in different directions, Okomfo Anokye began speaking to the Supreme Being, shouting, imploring. The blood of sacrifice steamed up, the drums quickened and quickened. A black cloud seemed to gather; first a few of the people saw it, then more, then all. It was blacker than a thunder cloud, but thunder rumblings came from it. And there came a thick white dust, and then falling, slowly, slowly, turning like a seed, came the stool, with its base sending out three branches to support the shaped top. It glinted with gold, yet it was not entirely golden; below the gold it was carved wood. It fell more and more slowly and at last it came to rest upon Osei Tutu's lap.

Osei Tutu was said to be a brave man, but now he was surprised and he could not put out one hand to touch the thing that had come from deep heaven. However, Okomfo Anokye, himself also shaking with effort of the great feat, had made ready elephant hides and cloths and laid them on the ground. He took the Golden Stool, or Sika Dwa Kofi, from Osei Tutu, and set it on the cloths. Then he chose an albino man with white skin, pale eyes and reddish hair and sat him down on the stool. He touched this man on the head and it is said that his body disappeared utterly. His soul is said to have gone into the Sika Dwa Kofi, in great honour. And ever since that time, no albino person has been put to death in Asante.

Then Okomfo Anokye spoke aloud to the King and to all the people, saying that now the stool had been given a soul, and that now it had itself become the soul of the Ashanti nation and all their power was bound up with it. So, the Amantoohene and Queen Mother, and each of the chiefs and his queen mother, gave hairs from their bodies and parings from the nails from their forefinger, so that their own souls should become one with this great soul. These were powdered and mixed with water and palm wine and many other herbs and barks, and some was poured over the stool, and some was drunk. Anokye then explained what the Golden Stool was and its functions.

Okomfo Anokye told them that the stool contained the spirit of the Amantoo Nation. No mortal man, not even the Kwaamanhene, sit on this stool. In dire need the Kwaamanhene must seat himself on his own royal stool, resting his arms on the Sika Dwa Kofi. Okomfo Anokye then said that bels were to be made for the stool, two of gold and two of brass, dangling off of the Golden Stool. He said that over the course of the Golden Stool's existence, more objects would be added. The occupant of the Golden stool was to be known as the Amantoohene (later Asantehene) and to be subsequently selected from the lineage of Osei Tutu and Obiri Yeboa. Anokye finally stated that the Stool should have its own attendants and special room. He finished his explanation of the Stool by stating that it was greater than any King.

Anokye then explained that the potion they drank meant that they had sworn to the gods, which meant they had taken an oath of allegiance to unite and forget their past individual histories. Osei Tutu took the oath of allegiance to the stool and the chiefs, and each chief in turn took an oath of allegiance to Nana Osei Tutu and an oath never to raise arms against the Golden Stool.

Renaming of the capital from Kwaaman to Kumasi

In honour of the creation of the Sika Dwa Kofi, Osei Tutu renamed Kwaaman to Kumase, after the kum tree that Tutu sat under while negotiating the terms and new laws for the land, the same Kum tree grown by Obiri Yeboa when testing the land for his people to inhabit. From then on Osei Tutu would not be known as the Kwaamanhene, but the Kumasehene, showing that change had come to the Amantoo, and that a New Era was a hand for them.

Role as Amantoo and Kumasehene
With the full and undisputed backing of the chiefs of Amantoo behind Osei Tutu, he quickly went about reforming the Amantoo confederacy.

Finance reforms
Osei Tutu's first problem was to sort out the financial situation of his kingdom and confederation, as he planned to use the money to fund his military and pay the soldiers. He set up the Afotosanfoɔ to be responsible for his treasury and provided funds for the royal household. This helped focus the funds of the Amantoo confederacy on helping strengthen the military and raise morale.

Military reforms
Osei Tutu's greatest reforms were that of the military of the Amantoo coalition. Using what he had learned in Akwamu and the Akwamu warriors who were now effectively military advisors, he quickly got to work using his funds and money in the coalition's treasury to improve his military. He promised pay to his soldiers after battle, raising morale and giving the soldiers a reason not just for why they should fight, but why they should try to win.

He also split the army into several components. A scouting regiment tracked enemy forces, sabotaged their paths, and launched guerrilla style sniper attacks. They were originally made up with hunters, who were skilled in the requirements needed for the military component of the scout. The forward guard, composed of the best trained members of the Ashanti army would fiercely attack the enemy, forcing the enemy into a static defensive position. The four wings would then move around the pinned enemy, attempting to encircle the enemy. The main body provided a manpower reserve for whichever part of the army needed reinforcements. Meanwhile, the rear guard of the army sat at the back of the force, protecting against encirclement. Officers and nobility were protected by a specialized group of bodyguards meant to protect these critical people from being hurt or killed in a potential defeat, a call back to the death of Obiri Yeboa. Either later or at the same time a horde of medics, engineers, supply transporters, and foragers, meant to support the army in non-combat matters, were introduced.

Finally, he and his military advisors drilled his military in hammer-and-anvil tactics, such as the pincer movement. He and his military advisors had optimized their army for these tactics, as well as to be flexible and fast, with every unit contributing to the hammer-and-anvil tactic.

The widespread use of firearms in the Asante army would take decades to fully implement, with access to firearms in such large numbers for the army being extremely expensive. Many parts of the Asante army that made it one of the most bureaucratized and professionalized armies not just in Africa, but in the entire world at that point, would take decades to fully implement, and would not be finished until the final days of Osei Tutu.

Revenge against the Dormaa
Nevertheless, these quick and much needed reforms introduced by Osei Tutu and his military advisors did have the desired effect of making the Amantoo alliance. When the Dormaa marched into the lands of the Amantoo to once again try to take Kwaaman, the Amantoo military successfully and easily repelled them and then followed it up by completely driving the Dormaa from the lands of Amantoo. The military reforms of Osei Tutu paid off, but at the cost of bringing the Amantoo alliance to the attention of the Denkyirans.

Leadup to the war and cause
There are many accounts of how the war between the Amantoo and Denkyrians took place. It is generally accepted that the old Denkyriahene, Boamponsem, had died. An in an election to determine the next Denkyriahene Ntim Gyakari, a warrior who was related to Denkyrian royalty, took the throne. However, the accounts of what happened before or after differ.

One account states:"'When he came to the throne, it was clear to Osei Tutu that there was scheming against him in the capital of Dankyera. Ntim Gyakari was jealous of him and wished to destroy him and his people. Secret messengers came and went through the forest paths, quietly, bringing news. It became clear to Osei Tutu that he must prepare for war.'" According to another account, the direct cause of the war was a beautiful woman. Boamponsem, out of pride, sent a mission to Osei Tutu composed of his favorite wives. Richly clad and loaded down with jewels, they were accompanied by a magnificent escort of Boamponsem's most stalwart warriors as an indirect way to show the beauty of the Denkyrian women in comparison to those of the Amantoo. This royal delegation was received by Osei Tutu with all the honours and courtesy due its rank. He gave the queens rich and extravagant presents and sent them safely back. In reciprocity, Osei Tutu sent Boamponsem an embassy of his most beautiful wives, led by the chief queen, a woman of extraordinary beauty. When this delegation arrived, Boamponsem received its members with due respect, but fell in love at first sight with the beautiful chief queen. Boamponsem was young and handsome, and the attraction was mutual. On her return, Osei Tutu noticed that she was an expectant mother and swore that he would not rest until he had Boamponsem's head. Boamponsem offered him a large quantity of gold as the price of peace, but Osei Tutu was adamant. He began mobilizing his army, apparently forgetting that he had once been forced to flee from Denkyria for a similar offense.

Another account that is given for one of the causes of the war is that Osei Tutu had given protection to Oduro Agyensamoo of Assin, a man wanted in Abankeseso for questioning the King of Denkyira about the circumstances of Boa Amponsem's death. Most accounts, though, say that Boamponsem was dead by the time, having ruled for around 40 years at that point.

The casus belli most sources agree on for the start of the war was that Ntim Gyakari started to demand higher payments from his tributes, specifically from the Amantoo after hearing of their alliance turn into a union without his consent. He sent ambassadors with a large brass pan and demanded the following:

 * That each chief was to cut off one of his fingers and add to the gold dust to be sent to Denkyira.
 * That each chief was to send his favorite wife to Denkyira to serve the King's court.
 * That they should stop opposing the allowance for Denkyiran men who had sex with the young Amantoo women who went to serve at Denkyira, because to the Denkryiran court it was said a blessing for any woman who became pregnant by a Denkyiran man, since she would get a baby with royal blood in him who would be better fit to occupy a stool in Amantoo.
 * That they should dissolve their union because they did not seek permission before its formation.
 * That they were to send the Sika Dwa Kofi to him because he was the overlord.

Despite the gold dust payments being the demand that the Amantoo could give to the Denkyirans, the demands for the chiefs to dissolve their union and getting their right to speak out against how Denkykiran men could freely impregnate Amantoo women in Denkyria (akin to rape) were a step to far for the Amantoo, as the chiefs had vowed to protect the spirit of the new nation. To cut off a finger was an unforgivable demand and insult as no maimed person was allowed to occupy a stool in the Amantoo Nation, therefore if that King was demanding their fingers, then he was de-stooling them. The demands for the chiefs to give away their favorite wives was a grave disrespect to Amantoo manhood, and the demand for the Sika Dwa Kofi was the straw that broke the camel's back.

The chiefs were initially silent in responding to the demands, then the Dwabenhene, Adaakwaa Yiadom, rose up, the new sunsum, or soul, of Amantoo stirring within him condemned the whole message and swore to avenge, following it up by either cutting the ear off of or killing one of the envoys. All the other Chiefs unanimously supported him. They therefore filled the brass basin with stones to be sent to King of Denkyira instead of the gold dust he was demanding. They ordered executioners to cut the fingers of the messengers from Denkyira and add to the stones and to also kill the warrior among the messengers. Their action was a declaration of war on Denkyira their overlord.

Road to war-Amantoo planning
It is said of the ensuing war that the Amantoo, basking in the glory of the previous feat performed by their great priest and Agonahene, Nana Okomfo Anokye in their previous conquest of the Dormaa people, Okomfo Anokye then told the Amantoo to delay the war for a time, as he set up magical defences. After his preparations were complete, he prophesied that victory was certainly provided three men would have to give themselves up as sacrifices for sacrifices. One would be buried alive with his two hands appearing above ground earth and two brass pans full of war medicine mixed in water would be put in the two palms for the warriors to bath before they left for the war front. The second volunteer would be butchered to death and his flesh thrown away for vultures to take to Denkyira land. Wherever any piece of the flesh would fall the men of that place would lose their bravery and become cowards. The third volunteer should be a paramount chief. He would be armed, and he would be in front of the marching soldiers. He was not to fire a shot even if he met an enemy. He should look on for the enemy to shoot him. It was only when he fell that the Amantoo Nation would be victorious. If he did not conform to that and he shot his gun that would spell doom for the Amantoo Nation.

Those who volunteered were:

 * Nana Asenso Kofo, Chief of Adwumkasekese who was buried alive.
 * Nana Dikopim I, Chief of Edweso, who was to be butchered to death.
 * Nana Tweneboa Kodua, Paramount Chief of Kumawu, who was to lead the marching soldiers, though he was armed, he was forbidden to shoot, therefore he was later killed.

After all the purifications and the necessary preparations, Nana Osei Tutu prepared himself to lead the Nation as War General having had good leadership experience from the war against the Dormaa. But Anokye instructed Nana Osei Tutu to stay at Kumase and requested for another to lead the army, explaining that though Amantoo Nation would win the war, whoever led as the War General would not live beyond seven days after the war. Here Nana Boahen Anantuo, Chief of Mampong, volunteered to lead the soldiers to the war. He, however, asked that since he was taking the place of Amantoohene (later renamed Asantehene) as War General, his stool should be next to that of Amantoohene. Amantoohene was occupying the Golden Stool therefore his state should occupy a Silver Stool, a colour second to gold in the Akan, and his request was unanimously granted. Like Boahen Anantuo, the first three volunteers also made requests. Asenso Kofo requested that his after death, nobody from his town, Adwumakasekese, should ever be killed or sacrificed in any form. Dikopim, the Chief of Edweso, requested that nobody from his clan, Asona, should be sacrificed in any form. Nana Tweneboa Kodua also requested that nobody from his state should ever be sacrificed in any form. As a future reminder of the 4 men's sacrifices, it is said whenever a drummer from any of the Asante states started drumming on Atumpan drums, his appellation should be sounded to remind future generations that they too should sacrifice themselves for the Asante Nation, encouraging patriotism. Anokye also predicted that the Denkyrians would never make it to Kumase.

Osei Tutu and Anokye also engaged in a propaganda campaign, trying to get Denkyrian commanders to defect. It is said by some accounts that the defecting Denkyrian commanders had a minimal effect on the Denkyrian army at best, but in other accounts, it was around half left Denkyria to go and join the Amantoo, as by most accounts Ntim Gyakari was not a good ruler. It is said that the first town that changed allegiance from Ntim Gyakari to Osei Tutu was the Abooso people. Abooso was a town that lay in the vicinity of Adanse Akrokeri and Abankeseso. The inhabitants of this town were called Bontwumafo - the red clay people. The Denkyirahene made ten classes of men and women. These men and women were there to offer their bodies as a sacrifice to the King whenever a member of the royal family passed on. They were called the red clay people as when they were sacrificed, their blood was used as red clay in painting some parts of the body of the deceased and their bodies were placed in the grave on which the coffin was laid. Ntim Gyakari, known as a womanizer, took an Abooso wife. Then his mother, Akobena Abensua, fell mortally ill. Learning of this, the wife went to Abooso to alert her ‘‘Bontwumafo’’ kin. When news came that the King's mother was dead, the Bontwumafo and the inhabitants of the surrounding towns immediately fled to escape being slaughtered in great numbers and sought refuge with Osei Tutu at Kumasi.

When it was clear that the Bontwumafo were welcomed by Osei Tutu, others from Denkyira followed in numbers. Aboabo was a town near the Oda River. The town was inhabited by Denkyirahene's shield-bearers (Akyamfuo) and villagers who prospected and panned for gold on the Ofin flats east of Watreso. A conflict arose between the Akyamfuo and the villagers, and during this, the villagers killed some of the shield-bearers. When Ntim Gyakari was told of the matter, he was incensed and summoned the villagers to appear before him. At the meeting the head of the villagers, Owusu Koanyama verbally abused the Occupant of the Bankam Dwa (the Denkyira Stool) saying that the hene's servants (the shield-bearers) were ruffians who stole everything from the people. King Ntim Gyakari flew in a rage and ordered that Owusu Koanyama should be killed forthwith together with all his family. This was done on the spot. The villagers and the inhabitants of the towns close to Aboabo escaped to Amantoo. However, some then decided among themselves to return to their home and beg the Denkyriahene to forgive them. Ntim Gyakari was preparing to fight the Amantoo and so he killed them. This scared others in exile from returning to their home.

Others of Ntim Gyakari's household servants who also defected were the brothers Akwadan and Nuamoa, the chief hornblowers of the Denkyirahene. They came to Kumase with their golden horns and their large followers. They were resettled at Asuoyeboa (in Kumase) and later brought into Kumasi when Osei Tutu created the Asokwa (also in Kumase) stool for them so that they might act as his traders as well as his hornblowers. Similarly, the Denkyirahene's head drummer also fled to Osei Tutu with his sister Boatemaa Twum and many followers. Osei Tutu appointed him as Nkukuwafohene. It is said that several others fled to Amantoo to seek safety from the tyranny of Ntim Gyakari.

The most important of all those who migrated which drastically reduced Ntim Gyakari's power and his authority over northern Denkyira was the ‘Inkwayulaes or Nkawie people. Nkawie, 20 miles north of Abankeseso, was the second most important town in the Denkyira Empire. Nkawie was itself a state just like Kumasiman. It was ruled by a lineage that occupied a Stool from which you become the King of Denkyira. Its female stool was also occupied by Denkyirahene’s ‘nieces’, women who were eligible to become the Queenmother of Denkyira. This was to make the enstoolment of Denkyira Kings smoothly after the King's death, preventing disputes in the Royal family. This is how a Denkyiran noble by the name of Asenso Kufuor. In 1694, after the death of King Boa Amponsem I, Ntim Gyakari won over Asenso Kufuor in the contest to succeed Boa Amponsem. Boaamponsem however, was not from the Denkyira Royal family but came up to take the Denkyira Stool as he was the famous warrior. So after his death, the Denkyirans gave the Bankam Dwa also called Offin Ba (a child of the River Offin) in turn to Ntim Gyakari, his relative and possible son of Osei Tutu. Ntim Gyakari feared Kufuor may overthrow him and ordered Asenso Kufuor and his sister Adoma to reside at Abankeseso under his personal surveillance. Asenso Kufuor not satisfied with Ntim Gyakari's conditions decided to side with Osei tutu and came to Kwaaman. Since he was a royal eligible to become the King of Denkyira, he came with all his subordinate chiefs together with many guns and gold to supply to the Amantoo. Several Denkyira people including royals also followed him.

When all was set, the Chiefs swore to Nana Osei Tutu that they would forever push forward, never would they retreat. They subsequently buried the Chief of Adwumkasekese, Nana Asenso Kofo alive with his two hands appearing above ground, prepared war medicine, mixed it with water, poured it into two brass pans, had the warriors pour it into their palms to bath and rub themselves and then they went to war.

Road to war - Denkyrian planning
Ntim Gyakari was not staying idle as these events happened. He had his own diviner, who went by the name of Kenyeke. Kenyeke informed Gyakari of the steps that Ntim Gyakari was taking. Gyakari ordered Kenyeke to do what was necessary to counter Anokye's magic. The two diviners (Anokye and Kenyeke) worked against one another to try and get an advantage for their side over the other. At one point it is said that Anokye challenged Kenyeke to undo a knot he had tied in an elephant's tusk. Kenyeke returned the favour by challenging Anokye to undo a knot that he had tied in water.

Stats
From the offset of the war, the Amantoo were at a great disadvantage. The Denkyrian soldiers were better equipped than the Amantoo troops, with their gun and ammunition supplies being frequently replenished and craftsmen who could manufacture guns and ammunition, and their troops more experienced in combat than their Amantoo counterparts. Loyalty among the Denkyrians to their Denkyriahene was greater than that to Osei Tutu with his own men. Due to this, Gyakari was confident that he'd quickly crush the Amantoo uprising.

Events of the initial stages of the war
Gyakari's confidence was quickly confirmed as his army advanced upon the Amantoo army. At the battles of Adunku and Abuontem, Ntim Gyakari managed to force Amantoo militias back, with these three battles resulting in the Denkyrians as the clear victors. At this point, Nana Dikopim I, Chief of Edweso, was killed. This was either by the Denkyrian soldiers killing him or the Amantoo butchering him to death as the planned sacrifice. Later, at the Amantoo city of Aputuogya, the Denkyrians saw the whole Amantoo army for the first time. Gyakari ordered an attack, which lead the Amantoo army to go on a retreat. It is said that the Amantoo retreated under the leadership of the Mamponghene and at the advice of the diviners for miles, always on the back foot but never breaking. This was until the retreating Amantoo army and the advancing Denkyrian army got to the town of Feyasie.

Battle of Feyasie
At the Amantoo town of Feyasie, the Asante stopped retreating, since if they were to have retreated any further, it would have meany retreating to the Amantoo capital of Kumase. Gyakari, knowing full well that if he was to achieve absolute victory at Feyasie ordered one last final grand assault on the Amantoo forces. However, this was a mistake. For a time, the Amantoo had planned for this, and they then put their plan into action. One legend states that Anokye transformed into a vulture and got a committee of vultures to pick the butchered pieces of Nana Dikopim I and sprinkled the flesh onto the Denkyrian forces. The Vulture Anokye was then to have said to have followed it up by releasing his dropping onto the eyes of Gyakari, greatly or (and most likely) temporarily blinding him. Another story goes that Ankoye managed to finally kill Kenyeke (He was definitely dead by the end of the war). The news of his death so emboldened the Amantoo forces that the Amantoo turned to attack the Denkyrians.

However, most accounts and even the two above have the same result. All of this happened directly to Osei Tutu's plan. Gyakari and the Denkyrians had significantly and fatally underestimated the Amantoo army both in size and in tactics, just as Osei Tutu had planned. He had sent out Amantoo scouts to skirmish with the Denkyrians at Adunku and Abuontem to make them believe that they were Amantoo militias. The "whole Amantoo army" the Denkyrians had encountered at Aputuogya were actually the forward guard and main body. The Denkyrians had not been pushing the Amantoo back, but reeling them in.

The wings of the Amantoo army, who had been lying in wait in Feyasie, rose from their hiding spaces and poured onto the battlefield. The Denkyrian commanders, seeing the advancing troops of their enemies, attempted to reposition their forces to fight the advancing wings. The forward guard then turned and slammed into the disorganized Denkyrian lines, commencing a brutal assault on the Denkyrian front. This caused the Denkyrians to once again attempt a reorganization of their troops to fight the Amantoo forward guard. However, at this, the wings of the Amantoo army fully encircle the Denkyrian army. This allowed the Amantoo to attack from all sides and to deny the Denkyrians any means of escape. The battle turned into a massacre. Most of the Denkyrian forces were killed. Some were captured and sold into slavery. Those who surrendered were conscripted into the Amantoo army. Only a few managed to successfully flee back to Denkyrian lands.

Among those captured or, in some interpretations, killed was Ntim Gyakari. The Dwaben Asafo (the Dwaben part of the Amantoo army headed by the Dwabenhene himself) found Gyakari playing golden oware with his wife, blissfully unaware of what was happening on the battlefield due to absolute belief that the Denkyrians would win over the Amantoo. There are many ways stated for how Ntim died. One source says that after him trying to resist his capture, in which the Dwabenhene himself attacked and subdued Gyakari, they captured him and brought him to Osei Tutu, his possible father but the two did not know they were even possibly related. Gyakari's only wish bravely requested that he be executed publicly in front of Osei Tutu himself. His wish was granted. After gulping down a gourd (bottle) of palm wine, King Gyakari of his own volition laid his neck on the executioner's stone to be executed. Other sources state that either the Dwaben Asafo or the Dwabenhene himself killed and beheaded Ntim on the spot. One source states that a man called Adakwayiadom, a Dwaben man, stabbed Ntim to death, the first stab denting a golden bangle Ntim was wearing. This gold bangle would a point of disagreement between the Dwabenhene and Osei Tutu. His last words are also debated as some sources do not state Ntim's last words, while some say they were "esa nti", meamimg "because of war". He would have said this because it was because of war with the Denkyiras that the Akan city-states that would form the Asante Union joined. After his execution, his body was divided into three more parts: his head was given to the Amantoohene, but the Osei Tutu got a gold cast of his face and gifted it to the Dwabenhene either as a reward for capturing Gyakari, or because the Dwabenhene and Osei had argued over who got Ntim's head and due to Tutu not wanting infighting among the Amantoo he made a gold mask of Ntim's face and gave it to the Dwaben, his left-leg bone to Asumegya, right-leg bone to Mampong, the vertebrae to Aduaben.

Aftermath of the war
With the Denkyrian army evaporated, the Denkyrian territories were left undefended and exposed. What happened next varies from telling to telling. What is clear is that the Amantoo, Adanse and Twifo descended upon the Denkyrian lands with no mercy, carving out territories for themselves. The lion's share, though, was taken by the Amantoo. Osei Tutu divided the territory among his supporters, with the people of Asumegya founding the villages of Dominase and Agyemasu, and Osei Tutu resettling the Bontwumafo in Atwima (now Atwima Mponua and Atwima Nwabiagya Districts) and their leader was made the Atwimahene.

How the Amantoo eventually descended onto either Abankesesso or (possibly) the new capital of Entuam is unclear. Most retellings state that the Amantoo forces descended on the capital of Denkyriaman, Abankesesso, straight after the war's end. Here, the Amantoo forces ransacked Abankesesso for all of its worth, with even the working class of Abankesesso being stripped of anything of worth. Other sources say that after the war, there was a lull in hostilities for a year, until the Amantoo heard that Boadu Akufu, the new Denkyriahene, was making preparations for reprisals. Under Anokye's prediction that stated that the Asante would crush the uprising, the Amantoo army marched south, encamped close to Entuam and bribed those in Entuam to hand over Boadu, which was a success. Boadu was later executed. It is then said that the Denkyrians were so disheartened at losing Bodu that they fled across the River Ofin, leaving the Amantoo to plunder and destroy Entuam. One thing is clear, however. The Denkyrians were completely ransacked by the war's end in 1707, with vast amounts of war treasure being brought back to Kumase. It is said that the period of plundering went on for 15 consecutive days, with the body of Boamponsem being exhumed, the flesh being removed to feed to serpents and snakes, and his skull and thigh bones being carried off as war trophies, as well as three small cannons gifted to Gyakari by the Dutch East India Company to fight the Amantoo. Denkyria would henceforth be under Amantoo influence, with sizeable contingents of military police frequently patrolling the territory of the once great Akan state to ensure the locals felt Amantoo influence. The Denkyrians would never again rise to be the most prominent of the Akan states. In honour of their victory over the Denkyrians, having finally fulfilled the wishes of Oti Akenten and Obiri Yeboa and either due to Gyakari's last words or from the old Amantoo state name of Asantemansu, the Amantoo renamed themselves Asanteman: The Asante empire.

Akim
The Akim were the only Akan state to outwardly side with the Denkyrians against the Asante so not only shared in the losses, but also brought down upon themselves the wrath of the Asante. 2 years after dealing with the Denkyrian army, the Asante military moved on Akim and gained such a decisive victory that the Akim sued for peace. It was granted on the condition that Akim became feudatory to the Asante and paid 2,000 benda's of gold to the Asante (between £887,471- £1,002,079 in 2023 money) as war indemnity. Two Akim chiefs, Kakramsi and Ajumako, "took fetish" and were handed over to the Asante as security for the sum before the Asante army withdrew to Kumase.

Death
In 1717, Osei Tutu was killed in a war against the Akyem. At the onset of the struggle, he had underestimated the Akyem because they were few in number, going into battle without his usual "magical amulets", and even leaving some of his body armour back at Kumasi, his capital. One day, as he was crossing River Pra in a canoe, he was struck by bullets from snipers and sharpshooters, who were hiding in the dense treeline. Asantehene Osei Tutu I died minutes after being shot. His last words were "Ankah me nim a" (If only I knew), an apparent reference to his having underestimated the Akyem.

Until the present day, the occupant of the Golden Stool is forbidden to cross the River Pra.

Legacy
Osei Kofi Tutu I and his adviser, Okomfo Anokye, forged the Asante Union from a number of different Abusua groups who submerged their old rivalries and hatred for the common good—the overthrow of their common oppressor, the Denkyira. Skillfully utilizing a combination of spiritual dogma and political skill, and ably supported by military prowess, he tripled the size of the small kingdom of Kumasi which he had inherited from his uncle Obiri Yeboa and laid the foundation for the Empire of Ashanti in the process.

A shrine in Anyinam commemorates the birth of Osei Tutu. The village chief told historian Gus Casely-Hayford regarding Osei Tutu: "He was more than a man, he was our messiah, brave, intelligent, someone who through almost force of will forged this country. He built a culture, it did not evolve; it was made by a great man."

References and notes

 * "Osei Tutu (d. 1717)", Black History Pages.
 * "Osei Tutu, King of Asante (1680 - 1717)" at archive.today
 * "Osei Tutu", Encyclopædia Britannica.
 * https://web.archive.org/web/20140803212610/http://www.swagga.com/king.htm
 * "The Ashanti Kingdom".
 * "Osei Tutu 1680-1717 King of Asante". Black History Timeline.
 * "The Precolonial Period", in La Verle Berry, ed., Ghana: A Country Study. Washington: GPO for the Library of Congress, 1994.
 * "The Asantehene | Otumfuo Nana Osei Tutu II", Kumasi Metropolitan Assembly.
 * "Our King: Nana Kweku Dua is now Otumfuo Osei Tutu II, Asantehene"
 * "His Majesty The King of Asante Otumfuo Osei Tutu II From Ghana, Makes First Visit to Boston - Wednesday, November 2, 2005"
 * "Osei Tutu", Ijebu.

title: Osei Kofi Tutu I


text:
User talk:Pandemias

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title: User talk:Pandemias


text: User talk:12.221.10.127

title: User talk:12.221.10.127


text:
Joseph Gledhill

Joseph Gledhill (17 November 1837 – 20 March 1906) was a British astronomer. He worked as an assistant at the Bermerside Observatory in Halifax, West Yorkshire, England.

In 1879 he co-authored the book A Handbook of Double Stars with Edward Crossley and Rev. James Wilson (who was later Canon of Worcester). Gledhill was elected a Fellow of the Royal Meteorological Society on 15 November 1865 and a Fellow of the Royal Astronomical Society on 8 May 1874.

A crater on Mars is named in his honour.

Obituary

 * MNRAS 67 (1907) 232

title: Joseph Gledhill


text:
Star hopping

Star hopping is a technique that amateur astronomers often use to locate astronomical objects in the night sky. It can be used instead of or in addition to setting circles or go-to/push-to systems.

The problem
Many celestial objects of interest are too faint to be visible to the unaided eye. Telescopes or binoculars collect much more light, making faint objects visible, but have a smaller field of view, thus complicating orientation on the sky.

The field of view of binoculars is rarely more than eight degrees, while that of typical amateur telescopes may be substantially less than one degree, depending on the magnification used. Many objects are best observed using higher magnifications, which inevitably go along with narrow fields of view.

The technique
Star hopping uses bright stars as a guide to finding fainter objects. A knowledge of the relative positions of bright stars and target objects is essential. After planning the star hop with the aid of a star chart, the observer first locates one or more bright stars in a finderscope, reflex sight, or, at a low magnification, with the instrument to be used for observation. The instrument is then moved by one or more increments, possibly using a reticle to identify specific angular distances, to follow identified patterns of stars in the sky, until the target object is reached.

Using a telescope equipped with a properly aligned equatorial mount, the observer may also follow the equatorial coordinate system on a star map to "hop" or "slide" along the lines of right ascension or declination from a well known object to find a target. This can be assisted using setting circles.

Once an instrument is centered on the target object, higher magnifications may be used for observation.

Example
A simple example of star hopping would be finding Messier 13, a globular cluster in the constellation Hercules, which is too faint to be seen by the unaided eye under most conditions. As shown on the star chart, M 13 lies on a line connecting the stars ζ Herculis and η Herculis. Using star hopping techniques an observer would first identify these two by the naked eye and then point an instrument (binocular or telescope) two thirds of the way up from ζ, one third down from η to see M 13. An observer using a telescope equipped with an equatorial mount would pan down from η in declination to site M 13.

title: Star hopping


text:
Demitasse

A demitasse (French: "half cup"), demi-tasse, or espresso cup is a small cup used to serve espresso. It may also refer to the coffee served in such a cup, though that usage had disappeared in France by the early 20th century.

A demitasse typically has a capacity of approximately 60 –, half the size of a full coffee cup (a tasse à café is about 120 ml). The Italian Espresso National Institute recommends serving espresso in a white china cup holding 50−100 ml. They are typically ceramic and accompanied by matching saucers, but some coffeehouses and china companies also produce brightly decorated varieties. Another type of demitasse has a glass cup set into a metal frame, called a zarf.

Demitasse cups are small because they usually serve espresso, which is a stronger, more concentrated coffee, best served in smaller portions.

title: Demitasse


text:
User talk:Eion

Hello and welcome to Wikipedia! Hope you like it here, and stick around.

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Endorian Holocaust
I don't think that long debates help anyone when on VfD pages (I ususlly skip over them), so I'm taking this to your talk page. The point I'm trying to make is that while the discussion, such as it is, in all probability does exist (which is news to me, though I haven't been following the Star Wars community as closely as I used to) debates among fans are not encyclopedic. If you asked me as a scientist "Would Endor have got hammered by debtris?" then I would agree, in the real world, it would have. And in the real world giant worms couldn't live in space without food or air, and the herso couldn't stand outside with just filters over their mouth, giant yeti things couldn't be at the top of a non-existant food chain, tiny furry teddybears couldn't really take out elite stormtroopers, hole in the desert floor monsters couldn't really digest someone alive over 1000 years, guns, tie fighters and lazers couldn't make noises in space and so on.

In real life Endor would have got hammered. The laws of narrative demand otherwise, however. Every science fiction film/series/book has elememnts where scientific truth has played second fiddle to the story. For this to be in any way notable it has to cross over from pure fan speculation into something more important. A couple of fan essays and a few comments (is there anything other than a few throwaway lines in the canon sources?) does not make something notable. It is speculation, not something that is, or even something that is in fiction. Sabine's Sunbird 14:52, 17 May 2005 (UTC)
 * I can completly see your side. However, I'm one to use suspension of disbelief analysis with Star Wars (mostly b/c I quite interested in such analysis), and as such I have to accept that all those events happen for a reason, which I must now rationlize. No, we never see the EH happen, but as you said it would happen, and unless some means could be found in canon to prevent the disaster, it would happen. I think the article should stand as a documentation of SOD analysis, and a relevant part of Star Wars culture. If we can archive the moon landing hoax, why not this. I think the analysis goes beyond "Kirk would kick Picard's ass" fan debate. There is a full response to the EH argument in a "letter's to the editor" section of SW:Insider, penned by Pablo Hidalgo, which basicly says, don't look to closely at the event, after all there are giant yellow letters flying through space as well. There is also a caption in the Inside the Worlds book regarding it, saying basicly that the Rebel Alliance will later deploy small area deflector screens to shield the moon from some impacts. This allows for the celebration events to take place. I do apologize for cluttering up the Vfd page, but if this article is deleted, I'll have to fight this battle over at the wookieepedia as well.--Eion 20:50, 17 May 2005 (UTC)
 * I understand why people play these mental games, it's their appropriateness to wikipedia I dissagree with. I'm not one to use the fan-C word, and I believe there is room on wikipedia for plenty of fictional information (as long as it's so marked). My bug-bear is they way such information is organised. You ask why I want to merge pages rather than split them, it is simply because of style, presentation and organisation. One large well written page is much much better than a dozen substubs saying the same thing. People's reactions to information presented this way is more favourable. It's not deletionism versus inclusionism, it's lumping versus splitting. Although in this case having the info on the Endor page will restrict the ammount of info, and that to my mind is a good thing, detalied analysis of this subject is not needed here, but a mention of it is acceptable. To use the example of something I work on a lot, seabirds, an article on Western Gulls is good, a separate article on their 1998 breeding season of Western Gulls too much detail (even though it was an el nino year and is documented in journal articles).  As a side, it would be a bad precedent to keep something here simply so that it could be saved somewhere else. This article should be judged by it's value to wikipedia, not it's value to other wikis. Just some thoughts Sabine's Sunbird 21:12, 17 May 2005 (UTC)
 * Good thoughts, good points. I agree with you.--Eion 22:47, 17 May 2005 (UTC)

File source problem with File:Demitasse.jpg
Thanks for uploading File:Demitasse.jpg. I noticed that the file's description page currently doesn't specify who created the content, so the copyright status is unclear. If you did not create this file yourself, you will need to specify the owner of the copyright. If you obtained it from a website, then a link to the website from which it was taken, together with a restatement of that website's terms of use of its content, is usually sufficient information. However, if the copyright holder is different from the website's publisher, their copyright should also be acknowledged.

If you have uploaded other files, consider checking that you have specified their source and tagged them, too. You can find a list of files you have uploaded by following this link. Unsourced and untagged images may be deleted one week after they have been tagged, as described on criteria for speedy deletion. If the image is copyrighted under a non-free license (per Fair use) then the image will be deleted 48 hours after 07:48, 3 May 2009 (UTC). If you have any questions please ask them at the Media copyright questions page. Thank you. Jay32183 (talk) 07:48, 3 May 2009 (UTC)
 * It should probably be deleted, as I am unable to remember where it was obtained. I'll see if I can photograph a sutable replacement.--Eion (talk) 20:12, 3 May 2009 (UTC)
 * and done, demitasse --Eion (talk) 21:48, 3 May 2009 (UTC)

Proposed deletion of File:Red demitasse.JPG

The file File:Red demitasse.JPG has been proposed for deletion because of the following concern:
 * orphaned file with no clear usability

While all constructive contributions to Wikipedia are appreciated, pages may be deleted for any of several reasons.

You may prevent the proposed deletion by removing the notice, but please explain why in your edit summary or on the file's talk page.

Please consider addressing the issues raised. Removing will stop the proposed deletion process, but other deletion processes exist. In particular, the speedy deletion process can result in deletion without discussion, and files for discussion allows discussion to reach consensus for deletion. Jon Kolbert (talk) 12:12, 21 April 2017 (UTC)

title: User talk:Eion


text:
Conclavist

A conclavist was a personal aide of a cardinal present in a papal conclave. The term is sometimes used to refer to all present with a conclave, including the cardinal-electors, but is more properly applied only to the non-cardinals. Conclavists played an important historical role in the negotiations of papal elections and in the evolution of secrecy (or the lack thereof), writing many of the extant accounts of papal elections.

Three popes have been elected from former conclavists, including Pope Pius VI (a conclavist in the 1740 conclave). Other conclavists have later been elevated to the cardinalate, such as Pierre Guérin de Tencin (1721), Niccolò Coscia (1724), Christoph Anton Migazzi (1740), and Carlo Confalonieri (1922).

Pope Paul VI in effect eliminated the role of the historical conclavist by banning private aides and creating a common support staff.

Background
The participation of the laity in the election of a pope predates the creation of the papal conclave, with different degrees of involvement characterizing papal selection before 1059. The concept of papal elections as an exclusive event dates to the use of the Basilica of St. John Lateran, which was too small to accommodate "the whole people", as the site of papal elections during the Byzantine Papacy (537–752). The modern conception of the papal election as the exclusive provenance of the College of Cardinals dates to Pope Nicholas II's 1059 bull In Nomine Domini, which limited suffrage to the cardinal-bishops.

The word conclavist comes from conclave (derived from the Latin cum clave, meaning "with a key"), which evolved during the thirteenth century, being formalized by Pope Gregory X's Ubi periculum in 1274, promulgated during the Second Council of Lyon. The procedure of locking in the papal elections was intermittently used until, and exclusively used after, 1294. The norms on the number and type of individuals that could accompany them varied from conclave to conclave until the mid fifteenth century, when the role of the conclavist "had become defined".

From the 15th century
From the mid-fifteenth century, cardinals were permitted only one conclavist each, usually a servant. This man servant served as a secretary and confidant to his cardinal master, and an intermediary between the cardinals. Many cardinals preferred to delegate the negotiation of "promises of favors" to their conclavist, which "played so major a role in papal elections for the next three centuries". Clandestine meetings between conclavists were often influential on the outcome of the conclave. According to Baumgartner, "talented conclavists could achieve a great deal for their masters, but because so much of what they did was behind the scenes, it is difficult to assess accurately their place in the elections, although many conclavists wrote diaries and memoirs detailing the events of the conclaves and their roles".

The allowable number of conclavists was increased by two by the time of the 1484 conclave and these were housed above the cells of the cardinal electors, all of whom could be housed in the same chapel due to their small number. Limitations on the number of conclavists were often viewed as only a suggestion: during the conclave of 1549–50, when cardinals were limited to two conclavists, some had three or more, and one snapshot of the occupants of the conclave suggests an average of seven conclavists per cardinal. Attempts to reduce the total number of people in the conclave—including many ambassadors and foreign agents—proved unsuccessful. The number of the conclavists ensured that the various bookmakers of Rome were well-informed, streamlining the practice of gambling on papal elections.

Conclavists were compensated for the inconvenience of being locked in the conclave by the ransacking of the furnishings of the cell of the newly elected pope and by the expectation of money and benefices.

From Pius IV
A frequent choice of conclavist was the brother or nephew of the cardinal elector, until Pope Pius IV (1559–1565) banned this practice. Pius IV issued an apostolic constitution on the subject of conclavists; he limited cardinals to two conclavists, except for princes and the most senior cardinals, whom he permitted three. In addition to the restriction on relatives, Pius IV required that the conclavist have been in the service of the cardinal for at least one year prior to the conclave. He also decreed that the conclavists collectively be paid 10,000 crowns from the papal treasury and 2,000 more from vacant benefices. He banned the practice of sacking the cell of the elected pope, but the practice continued nonetheless.

A document from the seventeenth century entitled "Advice for the Conclavist" describes the duties and rewards of the practice: conclavists were expected to care for the physical needs of the cardinal elector (e.g. making his bed and warming his food), gather information, spread disinformation, carry a heavy purse for distributing funds to minor conclave servants in exchange for information, possess wine and food in his cell for entertaining, and carry disguises for himself and his boss so they could move from cell to cell unrecognized.

The erudite abbot Felice Gualterio, of the noble family from Orvieto and younger brother of the conclavist Sebastiano Gualterio, in his treatise "The Conclavist" underscores that sentiment: "I wish my conclavist would transform himself, if it were possible, into the nature of a chameleon, as this animal takes on the quality of the colours of all things which he comes near to and so, speaking and dealing with humans, he would be able to satisfy everyone's nature".

Unlike a cardinal, who—in the case of illness, certified under oath by a physician—may leave a conclave, a conclavist cannot. In 1621, forty conclavists died during the conclave (along with eight cardinals) due to a bout of malaria. Two conclavists were forcibly ejected from the 1829 conclave on March 15 for being agents of Austria. During the papal conclave, 1878 (the first in the Vatican since 1775) a common kitchen was used from meals and cardinals were barred from receiving food from the outside; as this reduced the chances for communicating with the outside world during meals, the cardinals began objecting to eating with the conclavists and staff and were given a separate table.

Throughout history, conclavists have almost exclusively been men; however, during the conclave of 1939, Cardinal Pacelli (who was elected Pope Pius XII) was allowed to bring several German nuns, including Pascalina Lehnert, into "Cell No. 13" as his conclavists.

Anecdotal accounts have often blamed conclavists for the breach of secrecy in papal elections. For example, after the 1903 conclave, before the election of Giuseppe Sarto as Pope Pius X was announced, several conclavists apparently attempted to signal his election from the window by "imitating the sewing motions of a tailor, sarto in Italian". The papal conclave, 1963 was the first swept for listening devices, and there are contradictory accounts of a conclavist using a small radio to alert the CIA (or, alternatively, the Vatican Radio) of the results of the election before flushing the device down the toilet.

From Paul VI
Pope Paul VI (1963–1978) reformed the rules of the conclave in an attempt to enforce secrecy; he replaced the allowance of two conclavists per cardinal with a set of common secretaries and servants. Paul VI's reforms in effect eliminated the conclavists, increasing the space available for the rapidly expanding size of the College of Cardinals (the common secretaries and servants numbered about seventy in the two 1978 papal conclaves). Since the reign of Paul VI, the only non-cardinals present in conclave after the pronunciation of Extra omnes ("everyone out") by the master of papal liturgical celebrations are the master himself and the priest chosen to give a homily on the subject of electing the pope, and even they depart after the homily.

Other notable conclavists
The following conclavists have written notable historical accounts of conclaves:
 * Pietro Paolo Gualtieri of Arezzo, conclavist to Bernardino Maffei during the conclave of 1549–1550
 * Sebastiano Gualterio, bishop of Viterbo, of the noble family from Orvieto (also spelled "Gualtieri", but not related to Pietro Paolo Gualtieri), conclavist to Alessandro Farnese during the conclave of 1549–1550
 * Angelo Massarelli, conclavist to Cardinal Cervini during the conclave of 1549–1550
 * Antonio Maria di Savoia di Collegno, conclavist to Cristoforo Madruzzo during the conclave of 1549–1550
 * Pedro de Toledo, conclavist and brother to Juan Álvarez de Toledo during the conclave of 1549–1550

title: Conclavist


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Jim Folsom

James Elisha Folsom Sr. (October 9, 1908 – November 21, 1987), commonly known as Jim Folsom or Big Jim Folsom, was an American politician who served as the 42nd governor of the U.S. state of Alabama, having served from 1947 to 1951, and again from 1955 to 1959. He was the first Governor of Alabama born in the 20th century.

Early life
Born in Coffee County, Alabama, in 1908, Folsom was of English ancestry.

Before serving in the United States Army and United States Merchant Marine during World War II, Folsom had been an insurance salesman. He attended the University of Alabama, Samford University in Birmingham, and George Washington University in Washington, D.C., but he never obtained a college degree.

Before his gubernatorial campaigns, he won a race only once as a delegate to the 1944 Democratic National Convention. He was a strong supporter of keeping U.S. Vice President Henry A. Wallace on the ticket, rather than replacing him with Harry S. Truman of Missouri, which occurred.

Governor
Folsom was elected governor for the first time in 1946 on a New Deal liberal platform attacking corporate interests and the wealthy. He waged a colorful campaign with a hillbilly band, brandishing a mop and bucket that he said would "clean out" the Capitol. His opponent, Handy Ellis, attacked Folsom by saying his election would threaten segregation laws and encourage "communist-backed labor unions".

Historian Dan T. Carter summarized Folsom's democratic ideals thus: "(T)he three pillars of a democratic society were the Bill of Rights, an activist and compassionate government, and an absolute and unqualified democracy." Folsom warned voters that, in the wake of World War II, which he said was fought "against hatred and violence," those sought to use mischaracterizations of political ideas to divide "race and race, class and class ... religion and religion."

Folsom was among the first Southern governors to advocate a moderate position on racial integration and improvement of civil rights for African Americans. In his Christmas message on December 25, 1949, he said, "As long as the Negroes are held down by deprivation and lack of opportunity, the other poor people will be held down alongside them."

On March 3, 1948, Folsom's name was in headlines across the nation when the 30-year-old Christine Putman Johnston, who had met Folsom in late 1944 while she was working as a cashier at the Tutwiler Hotel in Birmingham, filed a paternity suit against the governor by alleging that he was the father of her 22-month-old son. Undaunted, nine days after the suit was filed Folsom appeared on the sidewalk in front of the Barbizon Modeling School in New York City, where he kissed a hundred pretty models who had voted him "The Nation's Number One Leap Year Bachelor," attracting a crowd of 2500 onlookers and causing a traffic jam. The kissing stunt made national news but did nothing to stop the political damage being done by the suit. When the paternity suit broke, Folsom was challenging president Truman for the Democratic nomination for President. Because of the negative publicity surrounding the suit, Folsom lost his bid to represent Alabama as a favorite son candidate for president in an election held on May 4, 1948. On May 5, 1948, without prior publicity, Folsom married the 20-year-old Jamelle Moore, a secretary at the state Highway Department, whom he had met during his 1946 campaign and had been dating and seeing "almost daily" since then. Johnston subsequently dropped the suit in June for a cash settlement from Folsom; years later, he admitted to an interviewer that he was indeed the father of Johnston's child.

However, despite the paternity suit and other scandals during his administration, he was easily elected to a second non-consecutive term in 1954. During his campaign, Folsom denounced the Ku Klux Klan and promised free textbooks for children. As noted by one study, Folsom brought to power "a legislative slate that gave him a working majority in both the House and Senate." The Alabama Constitution then forbade a governor from succeeding himself, a common provision in other southern states at the time. Folsom was 6 ft tall and employed the slogan "the little man's big friend."

In 1958, Folsom commuted a death sentence imposed on James E. Wilson, an African American sentenced to death for a violent robbery. The Wilson case sparked international protests, but some segregationists called for Folsom not to commute the sentence. Folsom opposed capital punishment, stating that he would always grant clemency in death penalty cases "if I can find some excuse." He regularly paroled and pardoned black convicts, believing they had been unjustly convicted or punished due to their race. However, Folsom did not intervene in another controversial case; Jeremiah Reeves was electrocuted the same year, which also sparked protests. He later confessed that his silence was solely due to political reasons. Folsom said he "just couldn't" commute the death sentence of a black man who had been convicted of raping a white woman, since it would destroy him politically. "'I'd never get anything done for the rest of my term if I did that. Hell, things are getting so bad, they're even trying to take Black & White Scotch off the shelves.'"

A wide range of reforms were carried out during Folsom's two terms as governor. An indigent care bill for hospitalization was passed, while unemployment compensation was stepped up. An Act of September 1947 raised the minimum age of employment of children from 14 to 16 for all occupations during school hours, "except in agriculture and domestic service, and for work in manufacturing establishments or canneries at any time." The Act also reduced the maximum workweek for children from 48 to 40 hours. Another Act from that same month provided for the establishment of a second injury fund "financed by payment by employer of $500 in death cases where there are no dependents." In 1949 coal mine safety legislation was signed into law. An Act of June 1949 related to workmen's compensation introduced various changes such as the provision of full benefits for 550 weeks, instead of reduced benefits for weeks after 400, "in permanent total disability resulting from loss of both eyes or both arms, paralysis, or mental incapacity." An Act of July 1949 increased from 25% to 35% of employee's weekly the death benefit payable to a dependent widower. An Act of August 1957 raised from 60% to 75% "the amount of wages of a resident worker exempt from garnishment." An Act from that same month specified (in relation to workmen's compensation) "that in lump-sum payments, which are permitted with court approval, the court must be satisfied that such payment is in the best interest of the employee or his dependents." Another Act from August 1957 raised maximum medical benefits from $1,00 to $1,200, and extended the maximum period from 90 days to 6 months.

During Folsom’s first term a diluted sales tax exemption repeal was carried out, with tax exemptions on alcoholic beverages, cigarettes, and stock withdrawn for private use by retail store owners, while revenue was provided for 4 trade schools. An REA loan for an electric cooperative was also secured, while schoolteacher's salaries were raised. A farm-to-market roads program improved rural life while the establishment of an industrial development commission pleased business, while funding for health, welfare, education and old-age pensions was increased. During his first term, for instance, as noted by one study, "When adopted by both houses, the 1947-49 biennial budget included the promised $5.5 million appropriation for old age pensions and represented an increase of approximately $50 million over the appropriations for the preceding biennium." In addition, Fiscal 1947– 48 was the biggest year on record for the Department of Public Welfare. Increased state appropriations and federal matching funds provided $6 million more than the department had spent in fiscal 1946–47, and for pensioners the department was able to increase the average monthly check from $15.08 to $21.14 between June 1947 and June 1948, while enlarging its eligibility rolls from 27,000 to over 65,000 retired Alabamians. According to one study, Folsom had supported the “largest appropriation of funds for public education in Alabama history.”

Unsuccessful races
In 1962, Folsom again ran for governor against his one-time protégé George C. Wallace but was defeated. A sardonic slogan that referred to Folsom's reputation for taking graft emerged during that campaign: "Something for everyone and a little bit for Big Jim." Folsom sometimes referred to "the emoluments of office" and once told a campaign crowd, "I plead guilty to stealing. That crowd I got it from, you had to steal it to get it.... I stole for you, and you, and you."

Folsom's campaign was also damaged by a television appearance in which he appeared seriously intoxicated and unable to remember his children's names. Both the appearance and the supposed "slogan" hurt him with the image-conscious middle class.

Folsom ran again for governor in 1966 and faced three other leading Democrats in the primary, former US Representative Carl Elliott, former Governor John Malcolm Patterson, and Attorney General Richmond Flowers Sr. However, the primary winner was none of those candidates but the surrogate for the outgoing Governor George Wallace: his first wife, Lurleen Burns Wallace. In the general election, Lurleen handily defeated the Republican nominee, James D. Martin, a one-term US representative from Gadsden. Folsom would continue to run for governor in 1970, 1974, 1978, and 1982, but he was never taken seriously by his opponents. In the 1970 gubernatorial race, Folsom expressed opposition to the Vietnam War, high taxes and race against race politics stating “I'm the first and the last Governor the little man, the young people and the blacks ever had in Alabama.” .

Later life
Folsom was plagued by ill health in the last years of his life. A 1976 article in People magazine reported that he was legally blind, with only 5% vision, and nearly deaf.

Folsom died in 1987 in Cullman.

In Pop Culture
A documentary film about Folsom Big Jim Folsom: The Two Faces of Populism, was produced in 1996 by the Alabama filmmaker Robert Clem and won the 1997 International Documentary Association/ABCNews VideoSource Award and the Southeastern Filmmaker Award at the 1997 Atlanta Film Festival.

In the 1997 TNT film George Wallace, directed by John Frankenheimer, Jim Folsom is played by Joe Don Baker, who was nominated for a CableACE award for his performance. Gary Sinise played Wallace.

Personal Life
Folsom married teacher and social welfare worker Sarah Carnley in 1936. She died in 1944 at age 36 due to pregnancy complications.

In 1948, Christine Putman Johnston filed suit requesting legal recognition of her and Folsom's common-law marriage, and his paternity of her 22-month-old son, James Douglas. Johnston did not request financial compensation in the suit. Folsom settled the suit, and later admitted that he was the child's father. Johnston died at age 33 in 1951.

In 1948, Folsom eloped with his second wife, Jamelle Folsom, nee Jamelle Moore. They had met in 1946 when she was 17 years old, and remained married until his death.

Folsom had ten children: two by his first wife, Sarah; one by Christine Putman Johnston; and seven by his second wife, Jamelle.

Folsom's son James E. Folsom Jr. -- dubbed "Little Jim," though physically large, because of his father's nickname -- is also a noted Alabama politician. He served as lieutenant governor of Alabama from 1987 to 1993. He assumed the governor's office when Republican Governor Guy Hunt convicted of state ethics law violations and removed from office. Folsom, Jr. ran for a full term as governor in 1994, but was defeated by Republican former Governor Fob James. Folsom, Jr. decided to re-enter state politics in 2006, qualified, and eventually won the lieutenant governor's position again; he served from 2007 to 2011.

Folsom's niece, Cornelia Wallace, the daughter of his sister, Ruby Folsom Ellis, was from 1971 to 1978 the second wife of his former rival, George Wallace.

title: Jim Folsom


text:
Yellow grease

Yellow grease, also termed used cooking oil (UCO), used vegetable oil (UVO), recycled vegetable oil, or waste vegetable oil (WVO), is recovered from businesses and industry that use the oil for cooking.

It is used to feed livestock, and to manufacture soap, make-up, clothes, rubber, and detergents. Due to competition from these other industrial sectors, the EIA estimates that less than a third of yellow grease could be spared for biodiesel production annually.

It is distinct from brown grease; yellow grease is typically used frying oils from deep fryers, whereas brown grease is sourced from grease interceptors.

Market and use
The global used cooking oil market was 5.16 billion USD in 2020 and expected to grow at 7.76% CAGR to reach 10.08 billion USD in 2028.

The market for biodiesel/renewable diesel has reached 2.8 billion gallons with more than 3 billion gallons online today. Expectations are for 6 billion gallons by 2030.

Oil collectors
The industry which collects and renders yellow grease to make refined used cooking oil is dominated by a number of very large companies.

No reliable statistics exist on the number of smaller to mid-size companies who collect yellow grease and either sell or render it to produce refined used cooking oil. Estimates run to a couple of hundred. Even so, theft is common and many “companies” may remain unregistered.

This formerly Mom and Pop industry, the collection of used cooking oil, has grown to the point where fleets of trucks, regional and nationwide coverage and large processing plants are commonplace and consulting groups and software companies play an increasingly prominent role. Automated collection and storage systems for used cooking oil are rising dramatically.

ERP (enterprise resource planning) Management software, route optimization tools, fill rate tracking, CRM (customer relationship management) and automated contracts are becoming the norm and a prerequisite for UCO collectors (greasers) to manage rapid growth in the collection of used cooking oil.

In the UK, waste cooking oil collection is governed by the Environment Agency. All collections need to be carried out by a company registered as a waste carrier by the Environment Agency. On each collection a waste transfer note needs to the filled out and copies held by both parties for a minimum of 3 years. Waste transfer notes can be hard paper copies or electronic versions. Here is an example of a waste transfer note currently in use by a UK waste cooking oil company.

Oil renderers
The recycling of waste cooking oil (aka restaurant grease, used cooking oil or yellow grease) is a process known as “rendering”. During the rendering process fatty acid is separated from the moisture, the solids and any impurities that are present in the waste cooking oil. The rendering of waste cooking oil produces one usable element and several waste elements.

Some collectors do their own rendering while others may sell their grease for a lower price to a company with the space and equipment to do so.

Refined used cooking oil is what is left after separation of solids and moisture from yellow grease. Refined used cooking oil is the base for producing biodiesel and renewable diesel.

Refined used cooking oil then goes through either to transesterification to produce biodiesel or hydrodeoxygenation to produce renewable diesel.

title: Yellow grease