text:
Talk:List of English words of Sanskrit origin

sthiti = state ?
state as in condition. — Preceding unsigned comment added by 120.61.20.11 (talk) 05:57, 25 August 2012 (UTC)

 * Yes! It is "state" as in condition! So, "How is his condition?" translates to "Unkee sthiti kaisee hai?".--therash09 (talk) 14:17, 25 December 2013 (UTC)

Matru : Mother, Pitru : Father, Bhratru: Brother ?
If a source of certain words is latin, is it possible that latin borrowed it from sanskrit ? — Preceding unsigned comment added by Vwalvekar (talk • contribs) 11:06, 16 May 2012 (UTC)

"Path" and and "ic" suffix
Sanskrit has same word with same meaning and pronounciation. Many indian languages use "ic" suffix just like english. e.g. bhugol-bhaugolIC. an example in english would be "semitIC".

Words of Doubtful English Use
''' Yes indeed there are quite a few Sanskrit words in English. However, there are too many common words in Sanskrit and English as both are Indo-European languages and Sanskrit the older one. Example, Sanskrit to English: cut=cut, nas=nose, irm=arm, hrt=heart, naam=name, dwar=door, widhwa=widow, madium=medium, uppar=upper, charittar=character, etc. The list is endless.'''

Many of the words on this page are not in general use in English. Shall I list them? Leegee23 (talk) 13:45, 14 May 2009 (UTC)

Words of Doubtful Sanskrit Origin
yes there are quite

Emerald
Another one not supported by the ref given. http://dictionary.reference.com/browse/emerald says that the source is Semitic b-r-q, from which the Sanskrit marāk(a)la is also derived. —Preceding unsigned comment added by 92.234.205.16 (talk) 23:53, 3 May 2010 (UTC)

Candle
This one is wrong. A cite ref is given http://www.etymonline.com/index.php?term=candle but whoever added it in has misread the source. It says "cf. Skt. cand-" but in etymology, "cf" does not mean "derives from", it means "compare" i.e. a cousin word descended from the same root. The actual root is PIE *kand. —Preceding unsigned comment added by 92.234.205.16 (talk) 23:23, 3 May 2010 (UTC)

Curriculum
Sanskrit Gurukulam or place of learning from a guru. However i havent found any specific references regarding such other than hearsay at the moment. —Preceding unsigned comment added by 209.195.110.183 (talk) 05:01, 28 January 2010 (UTC)
 * "curriculum" is a nice straightforward Latin word meaning "running" or "course". So Gurukulam is a false friend. —Preceding unsigned comment added by 92.234.205.16 (talk) 23:40, 3 May 2010 (UTC)

Axis
What is the Sanskrit word.

Sanskrit is aksah. Looks like this one branched off fairly early, since PIE has aks. deeptrivia (talk) 20:55, 4 September 2006 (UTC)

Zen
That is definitely chinese

No, Zen is Japanese pronounciation of Chinese Chan, which of course, is the Chinese pronounciation of dhyana. deeptrivia (talk) 20:55, 4 September 2006 (UTC)

Ginger
Should 'ginger' be listed on this page? I think it should be moved to the Tamil page instead. vide http://www.uni-graz.at/~katzer/engl/Zing_off.html

 * Agree. Entry in Tamil page exists, so I removed the entry here. Ambarish | Talk 15:37, 30 Jul 2004 (UTC)

Orange
I can't find the reference right now, but I'm pretty sure that "orange" comes from an old sanskrit word. But its evolved quite a bit, so I'm not sure if it should be included here. This was the "evolution" as I remember it:

na rangi -> naranj (?) in arabic naranj -> spanish naranjo naranjo -> english narange, final o dropped and j changed to ge to fit into english spelling. a narange -> an arange, this happened alot in english At some point the a changed to o, not sure why...

 * This is basically correct. The origin of the Sanskrit word itself is disputed; it might be Tamil or Munda (see http://www.uni-graz.at/~katzer/engl/Citr_sin.html#etym)

Navigate
What's 'navigate' doing here? Doesn't it come from the Latin 'navigo' - to sail? Felix Dance 07:55, 30 October 2005 (UTC)

 * The word navigation actually comes from the Sanskrit nav gatih  Da Gizza  Chat (c) 08:26, 11 December 2005 (UTC)

 * The ultimate source of navigation is unclear and if it is included here its entry should note this uncertainty.--Hraefen 23:59, 11 December 2005 (UTC)
 * All of the sources that claim that the word navigation is from nav gatih do not deal with etymology, but instead Indian nationalism.  But the article even gives a different word for the etymology of navigation: Navigathi.  There are only two entries on google; one is a pdf and the other is a webblog, so nav gatih (197 entries) is more popular.  Both are not factually accurate since etymonline even gives the year of the word: "1533, from L. navigationem (nom. navigatio), from navigatus, pp. of navigare ".   Mar de Sin   Speak up!  20:07, 4 September 2006 (UTC)
 * I have removed navigation. There is not a shred of evidence that it has anything to do with Sanskrit.  OED gives its etymology: < Middle French, French navigation voyage (late 13th cent. in Old French), action of travelling by water (mid 16th cent.), art or science of travelling by sea (mid 16th cent.), action or art of travelling through the air by means of an aircraft (1742) and its etymon classical Latin n{amac}vig{amac}ti{omac}n-, n{amac}vig{amac}ti{omac} the action of travelling by ship, sailing, a voyage < n{amac}vig{amac}t-, past participial stem of n{amac}vig{amac}re NAVIGATE v. + -i{omac} -ION1. Cf. Italian navigazione (1304-8), Spanish navegación (c1440; 1519 in sense 3 as nauegacion in passage translated in quot. a1543).  Fowler&fowler  «Talk»  03:04, 6 January 2007 (UTC)

Sapphire
The article states "from a Semitic tongue, but probably finally from Sanskrit sanipriya", however the source reads "some linguists propose an origin in Skt. sanipriya". That is a big difference, and at the very least this source does not support a "probable" Sanskrit origin 82.227.196.67 (talk) 16:14, 7 July 2009 (UTC)

Factual accuracy
Many of the words on this list (e.g. mother/brother/navigation/etc.) do not come from Sanskrit but Latin or Proto-Indo-European. They do have similar Sanskrit counterparts, but are very distantly related. To say that they are from Sanskrit is factually incorrect, because the etymological sources that actually give the Sanskrit counterparts have then as words from P-I-E and not as anything in the direct etymology of the English word. Mar de Sin  Speak up!  19:50, 4 September 2006 (UTC)
 * That's what I was thinking. Several of the words seem to be just distantly related instead of being *from* Sanskrit. I get a feeling of bad linguistic self-esteem (desperate attempts to find matches) from the whole article.--Snowgrouse 11:31, 10 June 2007 (UTC)
 * Would you please detail your opinion giving distantly related examples? --Chapultepec 17:26, 10 June 2007 (UTC)
 * I will remove some of the words inaccurately describes as being from Sanskrit, but feel free to discuss. Mar de Sin   Speak up!  19:58, 4 September 2006 (UTC)
 * The article lists family terms such as father, mother, brother, and sister as of Sanskrit origin, but most linguists consider these to be of Anglo-Saxon origin deriving from proto-Germanic. For example, see Online Etymology Dictionary for origins of these words. The source cited for "sister" actually states that the word is of mixed old English and old Norse origin and merely states that it is akin to the Sanskrit cognate, not derived from it. The source for the other three words  is someone's blog and hardly seems like a reliable source. The author of this blog seems to be claiming Sanskrit origins for English words based on similarity alone. For example, the word "brother" is claimed to derive from Sanskrit through Greek(!), a far-fetched claim considering that Germanic languages closely related to English all have highly similar words for brother (as well as mother, father, and sister).--Smcg8374 (talk) 07:07, 14 March 2012 (UTC)

Sine
The word "Sine" is listed with the following explanation:

"This has an interesting path. Aryabhata's sanskrit word jya was translated, though proximity of sound, into Arabic jiba (A bay or a cove in Arabic), and ultimately into the Latin word sinus (literally meaning a bay or a cove), from which the modern term sine is derived. (Source: "The Argumentative Indian" by Amartya Sen)"

Even if Sen's surmise is correct, it makes "sine" a word inspired by the Sanskrit meaning, and not a word of Sanskrit origin. The OED etymology is: [ad. L. sinus a bend, bay, etc.; also, the hanging fold of the upper part of a toga, the bosom of a garment, and hence used to render the synonymous Arab. jaib, applied in geometry as in sense 2. Cf. F. sinus, Sp. and It. seno.] I am therefore removing it from the list. —The preceding unsigned comment was added by Fowler&fowler (talk • contribs). at 03:17, 6 January 2007

Names of gods
Should these be counted as Sanskrit words? Proper names are a different matter from common nouns. List of Hindu deities would surely be the proper place to which to move them?HeartofaDog 00:19, 25 January 2007 (UTC)

 * If they appear in an English dictionary, they are certainly English words, and of course of Sanskrit origin.
 * Chapultepec 06:46, 25 January 2007 (UTC)
 * It would be an eccentric dictionary that included Sarasvati etc as English words. See below. HeartofaDog 00:09, 27 January 2007 (UTC)

 * I think that instead of adding the rather long list of Hindu deity names to this page, it would be better to simply refer a reader to the page List of Hindu deities. Since the list of deities is prohibitively long, actually adding them to this page would turn off a reader who is looking for the common English words, which would then be relatively few and far between.  Also, with the Hindu deity names, there will be pretty much no extra etymology to be explained than what might already be there on the deity (Wikipedia) pages.    Fowler&fowler  «Talk»  15:35, 25 January 2007 (UTC)
 * PS Or the Hindu deity list could be added in a separate section at the end of this page.  Fowler&fowler  «Talk»  15:44, 25 January 2007 (UTC)

 * What I was suggesting was actually the precise opposite, that the names of deities in THIS article should be removed TO the List of Hindu deities - for the reason that they are not words (ie, common nouns), but names - see below. HeartofaDog 00:09, 27 January 2007 (UTC)

 * Hi, now I'm at work, after a couple of hours I'll be able to work on this article, meanwhile don't worry I won't take all the list of deities here :), in fact these are the most prominent ones that you can find in an English dictionary. And I don't think that I will be able to find the other deities in a normal dictionary. From now on I will concentrate on finding common words like emerald, jackal etc., and of course I will make lots of re-wording and contractions in the sentences to comply with the copyright laws. Now I'm getting back to work :)
 * Chapultepec 15:52, 25 January 2007 (UTC)
 * I think you are not entirely grasping the real and significant difference between a common noun, like emerald or bungalow, and a proper noun (or name) like Sarasvati or Ganesh, and if your dictionary doesn't make the distinction, perhaps it's not a good dictionary (or needs more careful reading). The place for these names is not in a "List of Engish words", because they are not English words: they are the English-language forms of proper names - exactly the same as Anglicised placenames like Madras and Delhi. They would be better moved. HeartofaDog 00:09, 27 January 2007 (UTC)

 * Hi again, at first I must state that the online dictionaries I use are the prominent ones, such as Merriam-Webster or American Heritage Dictionary, not ordinary dictionaries. If these words take place in such dictionaries, they are most probably English words.
 * Secondly, these dictionaries take only the most prominent of the gods, that is to say, you can't find all the list of Hindu deities in these dictionaries. And it doesn't do any harm if the user learns a couple of prominent Hindu gods that took place in major English dictionaries.
 * As for the common nouns, those ones comprise the great majority of the list and I'm currently working on them, there are a bit more common nouns to be added to the list.
 * Chapultepec 08:49, 27 January 2007 (UTC)
 * As I say, these are not "English words" - they are the anglicised forms of proper names. There is a difference between common nouns and proper nouns, which will not go away just because your sources blur it, for whatever reason. It doesn't really matter either whether these are "prominent gods" or obscure gods - if you include the names of deities, big, small or imaginary, you must logically also include names of people and places - which is unnecessary, because such lists already exist, as does a list of names of Hindu gods.

 * The idea behind this list is a very good one - but it needs to be integrated with the other articles on related subjects. If you must keep these names, at least group them together in a separate section - but is there really much point in having, effectively, two lists of names of Hindu deities (a full one and a partial one)? Would it not be more productive to add any that are missing to the existing list at List of Hindu deities, and link to it? HeartofaDog 11:36, 27 January 2007 (UTC)

 * Thank you for your comments about the idea behind this list.
 * As per List of Hindu deities, there is already a link to that page at the bottom of the article.
 * As per Hindu deities, I must say that these words are not private names nor geographical place names. These are religious terms and hence they might be considered English words. And let's not forget that I found these terms in major English dictionaries. So, this is not a claim of my own.
 * About grouping them together in a sub-group, perhaps we can do it. But in fact I don't like the idea of dissecting the list into sub-groups since it's gonna spoil the overall continuity of the list. I would prefer an integral one to be able to give the reader the chance to skim alphabetically all the through the article.
 * Chapultepec 11:55, 27 January 2007 (UTC)
 * The name of a deity is not a religious term - it is a NAME. Place names are NAMES, people's names are NAMES, deities' names are NAMES. This is not a list of names: the List of Hindu deities IS a list of names - the names of Hindu deities, in fact.

 * It is pointless to create a second list of these here, and by doing so you are clogging this list up with unnecessary content, so you are actually making two perfectly good articles less useful. Put the names on the list of names, put the words on the list of words. End of! HeartofaDog 15:18, 27 January 2007 (UTC)

 * Yes, place names and people's names are private names, but these gods are nouns and religious terms. Please vide infra:
 * American Heritage Dictionary - Agni
 * And additionally, deities are in fact a small percentage of this list, and only the most prominent ones are in the list, no more than 10. So, what's the reason of this discussion?
 * Chapultepec 15:42, 27 January 2007 (UTC)

 * Just read it again from the beginning - one day the penny may drop. HeartofaDog 18:41, 29 January 2007 (UTC)

I'm with Heartofadog. I had no idea what the vast majority of these words meant, and I was wondering when I'd stopped being able to understand my own language. Then I realized that the words I didn't understand were invariably names of God's. Completely unnecessary. I suggest they be removed. Bakarocket 15:01, 26 May 2007 (UTC)

 * Is it possible even for a native speaker to be able to know every word in the English vocabulary? Chapultepec 07:20, 30 May 2007 (UTC)

I think they should definitely be removed, these are not English words, contrary to 'nirvana' and 'karma', which are in use indeed. —Preceding unsigned comment added by 82.227.196.67 (talk) 16:18, 7 July 2009 (UTC)

The Number 3?!
The article claims that the number three (3) in English is derived from Sanskrit, I find this highly unlikely. Surely 3 is derived from other Germanic and European languages which preceded English, and ultimately derived from the Proto-Indo-European language, not Sanskrit. I cannot even imagine how the English would for some bizarre reason adopt an Indian word for one of the primary letters, especially since the two cultures have only been in contact for about a thousand years or so. The entry is not cited in any way, and it looks like the work of some armature linguist who thinks he sees something, unless someone can come up with a citation for the number 3 being derived from the Sanskrit language, I'm going to delete the entry. --Hibernian (talk) 06:00, 20 December 2008 (UTC)

P.S. I've also just seen that the word "Name" was claimed as Sanskrit, I find this also highly dubious for the same reasons. "Name" and similar words are very common in most Indo-European languages (example: French = nom, Dutch = naam, Irish = ainm, etc, are these also supposed to be from Sanskrit?), just because Sanskrit has a similar word does not mean the English term is derived from Sanskrit, all it means is that English and Sanskrit have the same common ancestor, namely P.I.E. Both of these entries were added by User:Nvram, I suggest he/she explain their reasoning here and cite what source (if any) this is coming from. --Hibernian (talk) 06:08, 20 December 2008 (UTC)

Citation: Thri (meaning Three) Sanskrit, Treis (G) in Latin,  Three in English. Its not adopted directly in English but via Latin which might have shared roots with older sanskrit or mother language.

About the PIE theory: Sir William Jones – the English Philologist who for the first time in 1786 suggested in his book “The Sanscrit Language” that Greek and Latin were related to Sanskrit and perhaps even Gothic, Celtic and Persian languages were related to Sanskrit.

It was this work which later gave birth to the so called Proto-Indo-European theory which instead of looking into Sanskrit being the root language of all Indo-European languages, suggests that all Indo-European languages including Sanskrit came from another so far unheard of language called PIE or Proto-Indo-European language.

Well, the irony is that till today there is no literature in the world about the so called PIE. There is no inscription found anywhere in the world written in the so called PIE. Nobody knows how the PIE was. Nobody knows who spoke it or in which part of the world was it spoken. No known ancient culture in the world talks about such a language being the root of the language they spoke. Simply put there is NO PROOF about the existence of this language

English words which are derived from Latin/Greek/Persian which are in turn derived from Sanskrit.

Above excerpts are taken from article: http://www.hitxp.com/articles/culture/sanskrit-greek-english-latin-roman-words-derived-pie-proto-indo-european-language/  — Preceding unsigned comment added by 62.254.178.29 (talk) 15:23, 1 August 2014 (UTC)

A few Words
There is no evidence that "Smart" is of Sanskrit origin, and the citation doesn't even say that, it compares it to cognates in Greek, Sanskrit and Latin. That does not in any way imply that the words are of Sanskrit origin.

It is also claiming that the Latin word "Argentinum," and thus all of its derived terms, are from Sanskrit. The citations in that entry don't mention anything about the Sanskrit origin, in fact, they're citations that I would deem unnecessary.

"Ginger" is back on here, but the only evidence I can find is that it is of Dravidian origin. I am going to remove it shortly.

"Son" is claimed. Really? It's an old English word, at what point did the Anglo-Saxons encounter Sanskrit-speaking peoples?

The main problem that this list seems to have is the unwillingness among some to differentiate Indo-European roots from direct borrowing. There are very few borrowings from Sanskrit into Latin and Greek. There was very little contact. I would also like to point out that Avestan, a language closely related to, but not derived from, Sanskrit would have had extensive contact with the Greeks. We, however, do not have as deep of knowledge of Avestan as we do of Sanskrit.

Finally, about half these entries were adopted into English via Hindi, and we have a list of English Words derived from Hindi. The latter is significantly shorter and becomes mostly redundant, especially because most Hindi words come from Sanskrit. I suggest that we prune this of adaptations taken from Hindi, leaving those to their own article. Franzose (talk) 17:20, 14 April 2010 (UTC)

Bartleby version of American Heritage Dictionary - gone
In the references, links that are supposed to display definitions from the Bartleby version of the American Heritage Dictionary display only the Bartleby main page instead. Bartleby no longer contains this work. The definitions are available (one at a time) from http://ahdictionary.com/. David F (talk) 00:45, 24 February 2013 (UTC)

Should the linked articles be updated with their respective etymology origins?
Hindivindi (talk) 05:54, 14 April 2014 (UTC)
 * That looks like a good idea. bobrayner (talk) 22:47, 16 April 2014 (UTC)

Geometry, Para, Trikonamiti
The word Geometry is derived from the Sanskrit word Jamiti and Para (pronounced as Pa rah) also means something that is different in Sanskrit. For example, Paranormal means something that is not normal and Para Shakti means a power that is not from here, a power from somewhere else. Trikonamiti is a Sanskrit word for Trigonometry, I think the word might be derived from Sanskrit. I have necessary references for these words, so I think we can go ahead and add these words to this list. I already added Pundit. Please let me know if I'm wrong. Thank you.

from Greek trigonon "triangle" (from tri- "three" (see tri-) + gonia "angle" (see -gon)) + metron "a measure" (see meter (n.2)). — Preceding unsigned comment added by Christos orestis (talk • contribs) 10:13, 23 March 2017 (UTC)

Not English words
The use of non-English words have spoiled the intent of this page. To say that the words "Amrita" and "Buddha" are English words is just silly. Words like Regal, King, Cow, Same, Man, etc. are more suitable as being actual longterm English words that are of ancient Sanskrit/Indo-European origin.

"Right" and "Action" is also originated from Sanskrit/Indo-Eropean origin. — Preceding unsigned comment added by 50.58.204.5 (talk) 19:41, 21 July 2016 (UTC)

Removing non-English words.
I have started removing words that have no meaning or use in English that is different from meaning and use in the source languages. This isn't a glossary of religious terms nor of places in foreign counties. I know some of these word are defined in English dictionaries, but that does not mean they are now English words. Richard-of-Earth (talk) 07:07, 28 August 2016 (UTC)

Many of these are totally inaccurate
Rabies is not from Sanskrit, it's from Latin rabies, from rabio, which is a cognate of rabhas, not descended from it. Same thing for navigate... Is this entire article being edited by hindu nationalists or something? — Preceding unsigned comment added by 130.43.73.64 (talk) 04:31, 11 September 2016 (UTC)

Some more words that aren't from Sanskrit according to Wiktionary.
Path, "From Middle English path, peth, from Old English pæþ (“path, track”), from Proto-Germanic *paþaz (“path”)" - Wiktionary.

Rye, Does this has another meaning? Because the grain is: From Middle English, from Old English ryġe, from Proto-Germanic *rugiz, from Proto-Indo-European *wrugʰyo- — Preceding unsigned comment added by Vatterholm (talk • contribs) 12:20, 11 September 2016 (UTC)

✅. I removed path as it was unsourced anyways. The citation for "Rye" is the American Heritage Dictionary entry here. However that entry says it is a Romani word, so I removed it. People who add these things think that if it is in an English dictionary, then it counts as an English word. I see no reason to think that. Also people are adding words on the basis that if they sound something like the Sanskrit word, then it must come from Sanskrit. There is no reason to assume that as well. Richard-of-Earth (talk) 04:19, 12 September 2016 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified one external link on List of English words of Sanskrit origin. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20070203220223/http://dinosauria.com/dml/names/dinoc.htm to http://www.dinosauria.com/dml/names/dinoc.htm

When you have finished reviewing my changes, you may follow the instructions on the template below to fix any issues with the URLs.

Cheers.— InternetArchiveBot  (Report bug) 19:01, 4 June 2017 (UTC)

It doesn't take much to make this list...
The word "probably" occurs so frequently in this article that, with the exception of obvious proper nouns, I wonder if its author has a political agenda. It was therefore no surprise to discover so many challenged words on this talk page. It's as if the page was written by the Hindi version of Gus Portokalos from the movie "My Big Fat Greek Wedding" — a character trying to show how every word in English is actually of Greek origin.

1. Every proper noun should be excluded from the page. Rajah, swami, Cashmere, Ambarella, Kedgeree, these are not English words but Sanskrit proper nouns. What is the purpose for including them? If a native Sanskrit speaker pronounces my surname, does that magically make it a Sanskrit word borrowed from English? Of course not. Proper nouns are not "English words of Sanskrit origin" but "Sanskrit words commonly recognized by native English speakers." Applying this point of view would remove, what, 80% of the words from this list?

2. Basic words with specific meanings are unlikely to be of purely Sanskrit origin. I about died laughing when I read about mother/father/brother/sister on this talk page (Gus Portokalos is alive and well!). What words were being used by the non-sanskrit-speakers when they encountered the sanskrit-speakers? Such specific relationships would certainly have been understood pre-visit and words would already be in place. What reason would another language have to borrow the words (unless heavily influenced by the culture, resulting in a very high percentage of "borrowed words")? There was a comment earlier on this Talk page suggesting there is no evicence whatsoever that P.I.E. ever existed. Frankly, this is circumstantial evidence. Something pre-existed the languages to inject a common phrase for basic family relationships. Sanskrit is not so old that no one could possibly get the word for "brother" from any other source. Pal and Sandal are words that easily fall into this category. Gratefully, there are only a few (and every one of them have the word "probably" in their description).

3. Of the remaining words, how do we know which were borrowed from Sanskrit, and which were borrowed into Sanskrit? Sanskrit is not so old that anyone could claim there's a "good chance" it was one and not the other. How do we know "shawl" comes from Sanskrit and wasn't, instead, borrowed into Sanskrit from Persian? Who made the shawl (or a strip of cloth) first? The object is so common and the action is so common that the question might be asked, "who invented cloth first, the Hindi or the Persians?" (BTW, article link 106 should be "https://ahdictionary.com/word/search.html?q=shawl".) The AHD claims it's "ultimately" from Sanskrit, but they don't explain how. Who used the word in a written context first? Who used shawls frist? Who wove cloth first?

When you remove all the words that don't belong here (proper names, common-source, and questionable source), what's left is a very short list of principally words describing thievery (which I did find interesting). Consequently, I question the motivation of this article and judge its quality to be quite poor. It appears to be nothing more than a list of words that include the word "Sanskrit" in their description. JBH (talk) 20:55, 10 January 2018 (UTC)
 * This list was created along with a whole bunch of similar lists for other languages. See Lists of English words by country or language of origin and see Talk:Lists of English words by country or language of origin for discussions as to why these lists exist and what should be on them. My stab at a simple statement of purpose: it is linguistic knowledge. Also, people who enjoy browsing Wikipedia use lists like this to find articles of interest.
 * Strict inclusion criteria has been difficult to form, but the standard criteria that applies to all article content applies here. If the entry does not have a supporting citation from a reliable source, it can be removed. The discussion Talk:Lists of English words by country or language of origin mentions the criteria: Can it be found in English dictionaries? I like that. The words rajah, swami, cashmere, ambarella and kedgeree are all in Merriam-Webster and by the way, are common nouns not proper nouns in English. Only cashmere is based on a proper noun Kashmir. Maybe you meant something different like a word that is properly a noun. If a word makes it into an English dictionary then we can say it has "entered" the English language and is a candidate for inclusion on this list.
 * I see the word "probably" is used 13 times currently in the article. I only checked one, but in that case the citation used the word "probably" so it is justified there. Questioning cited derivations will end up sinking into WP:OR and I do not want to go there. If a citation says it somehow is derived from Sanskrit we should not second guess it.
 * I would oppose any blanket deletion of entries (all the nouns, all the probable's, etc.). If the list was stupid long, then I might want to tighten the criteria, but it is not long and seems fine as is. Richard-of-Earth (talk) 10:23, 11 January 2018 (UTC)

The majority of these words are Proto Indo European cognates and not of Sanskrit origin
The majority of these words are Proto Indo European cognates and not of Sanskrit origin. Because they are a common family, the ancestor of Sanskrit (PIE) is often the source of both the Sanskrit, Greek, Latin, and derivative English words. Most of these additions are people noticing a similarity which usually indicates a cognate and falsely labelling it as Sanskrit origin without a citation. The true list would be much shorter and most of the words would be introduced through a modern vernacular Indian language that actually interacted with English such as Hindi, Urdu, Tamil, Kannada, Punjabi, etc. I question the value of a page with this much misinformation.Iṣṭa Devatā (talk) 21:36, 4 March 2018 (UTC)
 * Each word is suppose to have a citation the mentions a Sanskrit origin. Sometimes if the word links to an article that mentions a cited Sanskrit origin, that good enough. You are welcome to remove any word that is not cited in some way. I have removed words in the past that were cognates. Do you have any particular word in mind? Richard-of-Earth (talk) 07:59, 5 March 2018 (UTC)

How did no one notice this
Someone changed Indo-european to YAMS and it remained through many subsequent edits since January 23rd. Iṣṭa Devatā (talk) 22:05, 4 March 2018 (UTC)
 * Huh, I do watch this page. It happen with this edit back at the end of January. I just somehow missed it. Thanks for catching it. Richard-of-Earth (talk) 08:46, 5 March 2018 (UTC)


text:
WWE Cruiserweight Championship (1996–2007)

The WWE Cruiserweight Championship was a professional wrestling championship originally used in World Championship Wrestling (WCW) and later, World Wrestling Federation/Entertainment (WWF/WWE). It was contested by wrestlers 220 lbs (100 kg) and under, billed as cruiserweights. Following the acquisition of WCW by the then-WWF in 2001, it became a WWF (and later, WWE) championship and replaced the WWF Light Heavyweight Championship. During the first WWE brand extension, it was the only title to be exclusive to the SmackDown! brand during its entire tenure.

The championship was created in WCW in 1996, with Shinjiro Otani as the inaugural champion. However, following WCW's purchase, the WWF/E considered the title to be a continuation of the earlier WCW Light Heavyweight Championship, which had been created in 1991 with Brian Pillman as the inaugural champion. The Cruiserweight Championship was retired in 2007 with Hornswoggle as its final holder.

Another WWE Cruiserweight Championship was created in 2016, and although both championships had shared the same name (before the newer title was renamed to NXT Cruiserweight Championship in 2019), the newer championship did not carry the lineage of the original. The newer title also had a different weight limit of 205 lbs (93 kg) before the championship was retired in 2022.

History
The championship was originally created as the WCW Cruiserweight Championship on March 20, 1996. However, after the acquisition of World Championship Wrestling's (WCW) assets by rival company World Wrestling Federation (WWF, now WWE), both lineages of the WCW Light Heavyweight Championship and the WCW Cruiserweight Championship were considered to be one and the same, with WWE referring to the holders of the Light Heavyweight Championship as former Cruiserweight Champions. During the existence of WCW, the two titles were considered distinct and did not share a common lineage.

Following the introduction of the Light Heavyweight Championship in 1991 (which WCW had considered to be a separate title), a tournament was held to determine the inaugural champion. On October 27, Brian Pillman defeated Richard Morton in the tournament final to win the title. However, when Brad Armstrong was forced to relinquish the title due to injury on September 2, 1992, it became inactive. Then, on March 20, 1996, Shinjiro Otani defeated Wild Pegasus (Chris Benoit) in a decision match to win what then became known as the WCW Cruiserweight Championship.

In March 2001, the WWF purchased WCW. Soon after, "The Invasion" took place, in which The Alliance was ultimately dismantled. Following the Survivor Series pay-per-view in November 2001, the title was renamed the WWF Cruiserweight Championship, replacing the WWF Light Heavyweight Championship. After the introduction of the brand extension in March 2002, the championship became exclusive to the SmackDown! brand. The title was then renamed as the WWE Cruiserweight Championship after the WWF was renamed to World Wrestling Entertainment (WWE) in May that same year. Around 2005, WWE began referring to the title as the "Cruiserweight Championship of the World", but the official name of the title was not changed to reflect this.

On September 28, 2007, the title was vacated after the final champion, Hornswoggle, was stripped of the championship by SmackDown! General Manager, Vickie Guerrero. Hornswoggle had won the championship in a Cruiserweight Open at that year's The Great American Bash pay-per-view event. The last match contested for the title occurred on the August 31, 2007, episode of SmackDown!, where Hornswoggle successfully defended the title against Jamie Noble.

After a six-month absence, WWE removed the championship from the active championship web page to the defunct championship list. In this way, the title was quietly retired. WWE lists its retirement year as 2007.

Brand designation history
Following the introduction of the brand split on March 25, 2002, all titles in WWE became exclusive to either the Raw or SmackDown! brand.

Reigns
Gregory Helms' third reign was the longest reign at 385 days (384 days as recognized by WWE). Helms won the championship at the 2006 Royal Rumble in a Cruiserweight Open, despite originally being a member of the Raw brand; he transferred to SmackDown! in conjunction with winning the title. He lost it in a Cruiserweight Open at No Way Out in 2007, thirteen months later, to Chavo Guerrero Jr. Psicosis had the shortest title reign, holding it for approximately one hour. Rey Mysterio Jr. had the most reigns at eight, spread across both WCW and WWE (five reigns in WCW and three in WWE). Three women held the championship; Madusa and Daffney both had reigns in WCW, while Jacqueline was the only woman to win it after it became a WWE championship.

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


text: Category:Grammatical cases

title: Category:Grammatical cases


text:
Niki Haris

Niki Haris (born April 17, 1962) is an American singer and dancer of pop, R&B, dance music and jazz. She was one of Madonna's backing vocalists from 1987 to 2001, and the guest lead vocalist on various Snap! singles in the early 1990s.

Early life and family
Haris was born Gina Nichole Haire in Benton Harbor, Michigan on April 17, 1962, the daughter of Grammy Award nominated jazz artist Gene Harris. She attended college in Southern California before pursuing a singing career in amusement parks and clubs in the California area.

Haris gave birth to a daughter, Jordan Ann, in 2003. The father is Club Nouveau member, producer, songwriter (and Karyn White's manager) Jay King.

Music career

Haris was a friend and backing vocalist for Madonna and began working with Madonna in her Who's That Girl Tour. She appeared in the movie Truth or Dare, a documentary of backstage and onstage footage recorded during the Blond Ambition Tour. She also acted in the Madonna videos "Vogue" and "Music". Along with fellow singer Donna De Lory, Haris provided backup vocals on many of Madonna’s songs, appeared in numerous recorded and televised Madonna performances, and participated in four of Madonna’s eight concert tours, namely the Who's That Girl Tour (1987), the Blond Ambition Tour (1990), The Girlie Show Tour (1993) and The Drowned World Tour (2001). The Who’s That Girl Tour performance in Turin, Italy was broadcast live and eventually released on home video. One of The Girlie Show performances in Sydney, Australia was filmed for VHS/DVD, and the Drowned World Tour performance in Madonna’s hometown of Detroit, Michigan was broadcast live on HBO prior to VHS/DVD release.

During the Re-Invention Tour in 2004, Haris was replaced with Siedah Garrett. The official word from Haris was that she "would like to focus on her solo career and family." Haris was also absent from Madonna's following Confessions Tour, Sticky & Sweet Tour, MDNA Tour and Rebel Heart Tour.

Her vocal film work is also featured on the soundtracks of Corrina, Corrina, The Big Green, Noises Off, Coyote Ugly, Urban Legends: Bloody Mary and Anastasia. She has also recorded television themes, including co-writing and performing two songs for the Fox series Dark Angel.

Haris toured with her father, until his death, while promoting their albums, Down Home Blues and In His Hands and Jazz Alley Cats.

Haris performed at benefits for AIDS, cancer research and Camp Harmony for inner city children. She is a supporter for the Music in the Classroom program and Rockers Against Drunk Driving and is an annual participant in the Season for Non Violence. Niki has made several television appearances in 2008 & presently in 2009 including: The Democratic National Convention 2008, CNN, Fox Network & Fuse TV.

Collaborations
Haris has collaborated with many artists including, Michelle Branch, All Saints, Whitney Houston, Kylie Minogue, Anita Baker, Ray Charles, Karyn White, Prince, Mick Jagger, Julian Lennon, LeAnn Rimes, Luther Vandross, Jessica Simpson, Pussycat Dolls, Santana, The Righteous Brothers, Rufus, Enrique Iglesias, Marilyn Manson, Madonna, Tom Jones, Snap!, Joe Henry, Michael Bernard Beckwith and Ani DiFranco. Niki appeared on Donna De Lory's 2013 album on a track called 'Kinder'.

Choreography and acting career
Haris choreographed the MTV Awards for Madonna as well as providing some additional choreography on The Girlie Show, and for the television series Melrose Place. She helped stage scenes for Sharon Stone in Basic Instinct.

Haris has performed in lead appearances in Truth or Dare, was featured artist on the HBO special Sandra After Dark, and had a role in the film Heat.

Niki appeared in, and sang backing vocals for Pee-Wee's Playhouse Christmas Special.

Selected lead vocal credits

 * "Do Anything" by Natural Selection featuring Niki Haris (1991); (reached No. 2 on the Billboard Hot 100)
 * "There's No Business Like Show Business" (during credits of Noises Off...)
 * "Exterminate!", (1992 hit performed with Snap!)
 * "What's It Gonna Be" (early 1990s No. 1 dance club chart hit produced by John Jellybean Benitez)
 * "Do You See the Light (Looking For)" (1993 hit performed with Snap!, re-released and remixed for European market in 2002)
 * "Where Are the Boys, Where Are the Girls?" with Snap!. Featured on the CD album release of "Welcome to Tomorrow"
 * "Battle Hymn of the Republic" (from Gene Harris "In His Hands" (1996) album)
 * "Total Love" (hit single in Italy and Germany 2000-2001)
 * "The One" (co-written by Haris from Dark Angel Soundtrack, 2002)
 * "Let Me Hear the Music" (single from 2006 produced by L.E.X.– DJ Eddie X and Luigi Gonzalez– for 3 Monkeys Productions)
 * "I Will Always Be There" (Urban Legends: Bloody Mary Soundtrack)
 * "Bad, Bad Boy" (No. 1 on the U.S. Billboard Hot Dance Club Play chart in 2009)
 * "This Time Baby" (No. 5 on the U.S. Billboard Hot Dance Club Play chart in 2009)

Selected backing vocal work for Madonna

 * Madonna's world tours: Who's That Girl (1987), Blond Ambition (1990), Girlie Show (1993) and Drowned World (2001).
 * Madonna music albums:  Who's That Girl, Like a Prayer, I'm Breathless, The Immaculate Collection, Erotica, Bedtime Stories, Something to Remember and Ray of Light.
 * Various live performances with Madonna, including: MTV Video Music Awards, Grammy Awards, EMA Awards and television shows.

Albums

 * Live in Switzerland (jazz)
 * Niki Haris Live (jazz)
 * Niki Haris and Friends (jazz)
 * The Beginning (gospel)
 * Dance (pop/dance)

Filmography

 * Heat (1995), a Michael Mann action/drama film with Al Pacino and Robert De Niro
 * Women of the Night (2001), a Zalman King soft-core erotic film with Seymour Cassel, Sally Kellerman, and Donna De Lory
 * Visa commercial (2007) in which Haris stars in and sings the song "Downtown"

title: Niki Haris


text:
False precision

False precision (also called overprecision, fake precision, misplaced precision and spurious precision) occurs when numerical data are presented in a manner that implies better precision than is justified; since precision is a limit to accuracy (in the ISO definition of accuracy), this often leads to overconfidence in the accuracy, named precision bias.

Overview
Madsen Pirie defines the term "false precision" in a more general way: when exact numbers are used for notions that cannot be expressed in exact terms. For example, "We know that 90% of the difficulty in writing is getting started." Often false precision is abused to produce an unwarranted confidence in the claim: "our mouthwash is twice as good as our competitor's".

In science and engineering, convention dictates that unless a margin of error is explicitly stated, the number of significant figures used in the presentation of data should be limited to what is warranted by the precision of those data. For example, if an instrument can be read to tenths of a unit of measurement, results of calculations using data obtained from that instrument can only be confidently stated to the tenths place, regardless of what the raw calculation returns or whether other data used in the calculation are more accurate. Even outside these disciplines, there is a tendency to assume that all the non-zero digits of a number are meaningful; thus, providing excessive figures may lead the viewer to expect better precision than exists.

However, in contrast, it is good practice to retain more significant figures than this in the intermediate stages of a calculation, in order to avoid accumulated rounding errors.

False precision commonly arises when high-precision and low-precision data are combined, when using an electronic calculator, and in conversion of units.

Examples
False precision is the gist of numerous variations of a joke which can be summarized as follows: A tour guide at a museum says a dinosaur skeleton is 100,000,005 years old, because an expert told him that it was 100 million years old when he started working there 5 years ago.

If a car's speedometer indicates the vehicle is travelling at 60 mph and that is converted to km/h, it would equal 96.5606 km/h. The conversion from the whole number in one system to the precise result in another makes it seem like the measurement was very precise, when in fact it was not.

Measures that rely on statistical sampling, such as IQ tests, are often reported with false precision.

title: False precision


text:
Huron Institute

The Huron Institute was a school located in Milan in the U.S. state of Ohio, in what was then Huron County.

The Huron Institute owed its existence to the extensive revivals of religion in the churches of Huron Presbytery in the years 1830 and 1831. The Institute was incorporated by act of the Ohio General Assembly in 1832. With the local people being eager for the school to open, the first term was begun in April 1832 several months before the school building was completed in December 1832. Construction costs were $4,000, with $2,000 being raised by the Huron Presbytery and the balance being raised by the village of Milan.

Reverend Elded Barber was the first principal and the purpose of the school as stated in the Board of Trustees minutes was to provide "instruction to youth of both sexes in the higher branches of English education, the learned languages and the liberal arts and sciences."

It was the desire of the trustees of the institute to place education within the reach of all who would avail themselves of it, and in this they succeeded as nearly as was possible. The tuition was fixed at four dollars per quarter in the classical department, and at three dollars in the English and female department, and the principal took it upon himself to furnish instruction from the avails of the tuition bills. Board was furnished by many of the best families in Milan at merely nominal rates. No student was ever refused admission or dismissed because too poor to pay his way in the institute.

At the time it was established, it was the only school on the Western Reserve west of Hudson where young men could be prepared for college.

The Huron Institute closed in 1857 and re-opened as the Western Reserve Normal School in the next year. The Normal School continued to operate until 1889 when it closed. The building remained standing until 1910 when it was razed.

Notable alumni

 * Omar D. Conger, U.S. Representative and U.S. Senator from Michigan
 * Moses K. Armstrong, Delegate to the United States House of Representatives from Dakota Territory

title: Huron Institute


text:
M-V

The M-V rocket, also called M-5 or Mu-5, was a Japanese solid-fuel rocket designed to launch scientific satellites. It was a member of the Mu family of rockets. The Institute of Space and Astronautical Science (ISAS) began developing the M-V in 1990 at a cost of 15 billion yen. It has three stages and is 30.7 m high, 2.5 m in diameter, and weighs about 140000 kg. It was capable of launching a satellite weighing 1800 kg into an orbit as high as 250 km.

The first M-V rocket launched the HALCA radio astronomy satellite in 1997, and the second the Nozomi Mars explorer in July 1998. The third rocket attempted to launch the Astro-E X-ray satellite on 10 February 2000 but failed. ISAS recovered from this setback and launched Hayabusa to 25143 Itokawa in 2003. The following M-V launch was the scientific Astro-E2 satellite, a replacement for Astro-E, which took place on 10 July 2005. The final launch was that of the Hinode (SOLAR-B) spacecraft, along with the SSSat microsat and a nanosatellite, HIT-SAT, on 22 September 2006.

Following program
A follow on to the M-V, called the Epsilon Rocket, features a lower 1.2 tonne LEO payload capability. The development aim is to reduce costs, primarily by using the H-IIA solid rocket booster as the first stage and through shorter launch preparation time. Epsilon launches are intended to cost much less than the US$70 million launch cost of a M-V.

The first launch, of a small scientific satellite SPRINT-A (Hisaki), took place in September 2013. The initial launches will be of a two-stage version, of Epsilon, with up to a 500 kilogram LEO payload capability.

Potential as an intercontinental ballistic missile
Solid fuel rockets are the design of choice for military applications as they can remain in storage for long periods, and then reliably launch at short notice.

Lawmakers made national security arguments for keeping Japan's solid-fuel rocket technology alive after ISAS was merged into JAXA, which also has the H-IIA liquid-fuelled rocket, in 2003. The ISAS director of external affairs, Yasunori Matogawa, said, "It seems the hard-line national security proponents in parliament are increasing their influence, and they aren't getting much criticism... I think we’re moving into a very dangerous period. When you consider the current environment and the threat from North Korea, it's scary".

Toshiyuki Shikata, a Tokyo Metropolitan Government adviser and former lieutenant general, claimed that part of the rationale for the fifth M-V Hayabusa mission was that the reentry and landing of its return capsule demonstrated "that Japan's ballistic missile capability is credible".

At a technical level the M-V design could be weaponised quickly (as an Intercontinental ballistic missile, since only payload and guidance have to be changed) although this would be politically unlikely. The M-V is comparable in performance to the LGM-118 Peacekeeper ICBM.

Comparable solid fuel rockets

 * Athena II
 * Epsilon
 * Minotaur IV
 * Shavit
 * Minotaur-C
 * Vega

title: M-V


text:
Patrick Leonard

Patrick Ray Leonard (born March 14, 1956) is an American songwriter, keyboardist, film composer, and music producer, best known for his longtime collaboration with Madonna. His work with Madonna includes her albums True Blue (1986), Who's That Girl (1987), Like a Prayer (1989), I'm Breathless (1990) and Ray of Light (1998). He scored Madonna's 2008 documentary I Am Because We Are, played keyboards with her at Live Aid (1985), and was musical director and keyboardist on The Virgin Tour (1985) and the Who's That Girl World Tour (1987).

Leonard has worked with a wide variety of artists including late-period Pink Floyd and solo Roger Waters, Elton John, Leonard Cohen, Bryan Ferry, Julian Lennon, Rod Stewart, Michael Jackson, Fleetwood Mac, Jeff Beck, Bryan Adams, Peter Cetera, Jewel, Blue October, Duncan Sheik, Michael W. Smith, Marianne Faithfull, and Robbie Robertson. He was half of the art-pop groups Toy Matinee with Kevin Gilbert, and Third Matinee with Richard Page. He has also acted as composer for a variety of films and stage productions.

Leonard has collaborated with Leonard Cohen, acting as a writer and producer for 2012's Old Ideas and 2014's Popular Problems, and co-writer, co-producer of 2016's You Want It Darker. "Nevermind", a song from Popular Problems that Leonard co-wrote and produced, was featured as the title theme for Season 2 of HBO's True Detective. Cohen remarked that Leonard "is such a magnificent composer. I don't think there's anybody working today with those kinds of skills."

In 1997, Leonard released the instrumental album Rivers on his own record label, Unitone.

Early career
Leonard was born on March 14, 1956, in Crystal Falls, Michigan. He entered the music business with late 1970s Chicago-based pop rock band Whisper, then later the same band membership, Trillion (name changed for legal reasons), featuring future Toto singer Dennis "Fergie" Frederiksen on lead vocals. He also had a short stint as a keyboardist with The Allman Brothers Band in 1980.

He went on to act as musical director and lead keyboardist for the Jacksons Victory Tour in 1984.

Influences
"The Lamb Lies Down on Broadway, Dark Side of the Moon, The Wall – that's what I grew up with and that's what I dreamed of doing one day," he recalled in 1992. "I was a big Gentle Giant fan. I was a huge Jethro Tull fan. But I had to feed my children and heat my house, so I wrote some songs with a little girl who became extremely popular. It's really that simple."

Personal life
Leonard was married to British actress and singer Olivia d'Abo from 2002 to 2012. Leonard and Icelandic singer and songwriter Anna Mjöll were married on November 19, 2018, in Patrick's home town, Crystal Falls, Michigan.

Leonard has three children: a daughter Jessica, a writer (for whom Madonna's song "Dear Jessie" was written), and two sons, Sean, who is a musician, and Jordan, a projection mapper and VJ under the name Pickels Visuals.

Selected film credits

 * Leonard composed the score for At Close Range (1986). Directed by James Foley and starring Sean Penn and Christopher Walken. He also co-wrote and produced the song "Live to Tell" by Madonna, featured heavily in the film.
 * Composed score for Nothing in Common (1986). Directed by Garry Marshall and starring Tom Hanks, Jackie Gleason, and Eva Marie Saint.
 * Composed score for With Honors (1994). Directed by Alex Keshishian and starring Brendan Fraser and Joe Pesci. Co-wrote and co-produced with Madonna the U.S. No. 2 theme song I'll Remember which was nominated for a Golden Globe and a Grammy.
 * Composed score for the documentary I Am Because We Are (2008). Directed by Nathan Rissman and written and produced by Madonna.
 * Composed score for Triumph of the Dream (2012). A documentary by photographer and filmmaker Norman Seeff that explores the inner creative process of the scientists at work on NASA's Mars rover Mission.
 * Composed score for Lullaby (2014). Directed by Andrew Levitas and starring Garrett Hedlund, Richard Jenkins, and Amy Adams.

Selected stage credits

 * Leonard wrote the music for The Ten Commandments: The Musical, an adaptation of the French musical Les Dix Commandements created by Élie Chouraqui, alongside lyricist Maribeth Derry. It debuted at the Kodak Theatre on September 21, 2004, and was directed by Robert Iscove with choreography by Travis Payne and costumes by Max Azria. The original cast featured Val Kilmer, Lauren Kennedy, and Adam Lambert.
 * In 2010, Leonard worked with the Martha Graham Dance Company to recompose the music for a pivotal Graham piece featured in the company's 2010 restaging of American Document. The work premiered at the Joyce Theatre on June 8, 2010.

Selected music credits

 * With Madonna (1985-1990, 1994, 1998, 2008)
 * as musical director:
 * The Virgin Tour (1985)
 * Who's That Girl World Tour (1987)
 * as Co-Writer and Co-Producer:
 * From album True Blue (1986): "Live to Tell", "La Isla Bonita", "Where's the Party", "White Heat", "Love Makes the World Go Round"
 * From album Who's That Girl (1987): "Who's That Girl", "The Look of Love"
 * From album Like a Prayer (1989): "Like a Prayer", "Cherish", "Till Death Do Us Part", "Promise to Try", "Pray for Spanish Eyes", "Act of Contrition", "Dear Jessie", "Oh Father", "Supernatural"
 * From album I'm Breathless (1990): "Hanky Panky", "Cry Baby", "He's a Man", "Back in Business", "Something to Remember"
 * From album With Honors (1994): "I'll Remember"
 * From album Ray of Light (1998): "Frozen", "Nothing Really Matters", "Has to Be", "Sky Fits Heaven", "Skin"
 * as Co-Producer:
 * "Open Your Heart" (1986)
 * "I'm Going Bananas" (1990)
 * "Now I'm Following You" (1990)
 * "To Have and Not to Hold" (1998)
 * "The Power of Good-Bye" (1998)
 * for Music Score:
 * I Am Because We Are (2008) - Leonard scored the music for the documentary written, narrated and produced by Madonna.

 * With other artists:
 * Bryan Ferry – co-produced the album Bête Noire (1987)
 * Duncan Sheik – produced the album Daylight
 * Nick Kamen – co-written the song "Tell Me" with Madonna (1988)
 * Anna Vissi – Apagorevmeno, written and produced songs, including the title track
 * Jody Watley – "Most of All"
 * Julie Brown – "Boys 'R a Drug" (1987)
 * Donna De Lory – co-wrote the song "Just a Dream" with Madonna (1992)
 * Pink Floyd – song "Yet Another Movie" from A Momentary Lapse of Reason (1987), co-writer and musician
 * Roger Waters – album Amused to Death (1992), co-producer and musician ("The most gratifying experience I've ever had," said Leonard. "I adore Roger. I think he's brilliant." Waters remarked: "I liked the cut of his jib. Whatever Pat had done before didn't interest me. He had sat in a Chicago theatre, aged fourteen, watching Pink Floyd play Dark Side of the Moon when it was still called Eclipse. He knew all my work and I was impressed." )
 * Bon Jovi – co-produced the album This Left Feels Right
 * Fleetwood Mac – "Love Shines", "Heart of Stone",
 * Julian Lennon – produced album, keyboards Mr. Jordan, and co-wrote the song, "Make It Up to You" (1989)
 * Pat Monahan – Last of Seven
 * The Williams Brothers – "Some Become Strangers" (1987)
 * Carly Simon – "If It Wasn't Love" (1986)
 * Boz Scaggs – "Cool Running" (1988)
 * Cheap Trick – "Everybody Knows" (2009)
 * Sheena Easton - "No Sound But A Heart" (1987)
 * Peter Cetera – "One Good Woman"
 * Lara Fabian – wrote and produced three songs for her first English-language album, Lara Fabian: "Part Of Me", "Givin' Up On You" and "Yeliel (My Angel)"
 * Natalie Imbruglia – "That Day"
 * Jewel – produced Spirit and co-wrote the song, "Hands"
 * David Darling – "96 Years"
 * Ilse DeLange – produced The Great Escape (2006)
 * Elton John – The Road to El Dorado (producer and co-writer of "Someday Out Of The Blue"), Songs From The West Coast (producer)
 * Laura Pausini – From the inside–(producer)
 * Ken Hensley (ex–Uriah Heep) – From Time to Time (1994), keyboards on "There Comes a Time"
 * Leonard Cohen – Old Ideas (2012), co-writer and musician
 * Leonard Cohen – Popular Problems (2014), co-writer and producer
 * Leonard Cohen – You Want It Darker (2016), co-writer, co-producer and musician
 * Iris Hond - Dear World (2016), producer
 * Leonard Cohen – Thanks for the Dance (2019), co-writer and musician
 * Marianne Faithfull – co-wrote "Mother Wolf" on Give My Love to London with Faithfull
 * Robbie Robertson – co-wrote "Skinwalker" on Music for the Native Americans with Robertson

Collaborations

 * I've Got the Cure - Stephanie Mills (1984)
 * True Blue - Madonna (1986)
 * Abstract Emotions - Randy Crawford (1986)
 * Bête Noire - Bryan Ferry (1987)
 * Back to Avalon - Kenny Loggins (1988)
 * One More Story - Peter Cetera (1988)
 * Other Roads - Boz Scaggs (1988)
 * Mr. Jordan - Julian Lennon (1989)
 * Like a Prayer - Madonna (1989)
 * Vagabond Heart - Rod Stewart (1991)
 * Amused to Death - Roger Waters (1992)
 * I'll Lead You Home - Michael W. Smith (1995)
 * Spirit - Jewel (1998)
 * Lara Fabian - Lara Fabian (1999)
 * Ronan - Ronan Keating (2000)
 * Songs from the West Coast - Elton John (2001)
 * Anastacia - Anastacia (2004)
 * The Great Escape - Ilse DeLange (2006)
 * Mind How You Go - Skye Edwards (2006)
 * Taking Chances - Céline Dion (2007)
 * Last Days at the Lodge - Amos Lee (2008)
 * Απαγορευμένο - Άννα Βίσση (2009)
 * Like a Man - Adam Cohen (2011)
 * Old Ideas - Leonard Cohen (2012)
 * Popular Problems - Leonard Cohen (2014)
 * We Go Home - Adam Cohen (2014)
 * You Want It Darker - Leonard Cohen (2016)
 * Thanks for the Dance - Leonard Cohen (2019)

title: Patrick Leonard


text:
Fabio Vásquez Castaño

Fabio Vásquez Castaño (1940 – 10 December 2019) was a Colombian rebel and revolutionary who was trained by Fidel Castro regime during the 1960s. He was born in Calarcá, Quindío, and was one of the original founders of the Colombian guerrilla group ELN. The ELN movement began in 1964 when a group of students, inspired by Che Guevara and led by Fabio Vásquez, returned from their training in Cuba.

Vázquez Castaño died on 10 December 2019 in Havana at the age of 79.

Following the death of Vásquez, the ELN was led by a series of priests until the emergence of its present leader, Antonio García.

title: Fabio Vásquez Castaño


text:
Camilo Torres Restrepo

Camilo Torres Restrepo (3 February 1929 – 15 February 1966) was a Colombian Roman Catholic priest, a proponent of Marxism-Leninism and liberation theology, and a member of the National Liberation Army (ELN). During his life, he tried to reconcile revolutionary Marxism and Catholicism. His social activism and willingness to work with Marxists troubled some.

As part of the academic staff of the National University of Colombia, he was a co-founder of the Sociology Faculty together with Orlando Fals Borda, as well as some intellectuals such as Eduardo Umaña Luna, María Cristina Salazar, Virginia Gutiérrez de Pineda, Carlos Escalante, Darío Botero and Tomás Ducay, in 1960.

His involvement in several student and political movements during the time won him a large following as well as many detractors, especially from the Colombian government and the church itself. Due to the growing pressure to back down from his radical politics, Camilo Torres was persecuted and went into hiding (leaving his job as an academic) by joining the guerrillas in Colombia.

He served as a low-ranking member of the ELN to whom he also provided spiritual assistance and inspiration from a Christian communist point of view. He was killed in his first combat engagement when the ELN ambushed a Colombian Military patrol. After his death, Camilo Torres was made an official martyr of the ELN.

He is perhaps best known for the quote: "If Jesus were alive today, He would be a guerrillero." Camilo Torres, along with Helder Camara and Des WIlson, is one of the most important figures in the history of liberation theology. He was a life-long friend of fellow socialist Luis Villar Borda and Colombian writer Gabriel García Márquez. In the Dominican Republic in 1970, a revolutionary group that included Catholic clergy members and university students was founded under the name CORECATO, which stood for Comando Revolucionario Camilo Torres (Revolutionary Command Camilo Torres). In New York City, San Romero of the Americas Church-UCC has founded the Camilo Torres Project in 2009. This project works for social justice and peace for the people of the Washington Heights community.

Childhood and education
Jorge Camilo Torres Restrepo was born on 3 February 1929 in Bogotá into a well-to-do family of the liberal bourgeoisie. His mother Isabel told him the story of Father Cuco (Juan de la Cruz Gaviria), a liberal businessman who financed the military campaigns against the conservatives in the civil wars of the 19th century.

His parents took him to Europe when he was only two years old. He returned to the country in 1934. Three years later, in 1937, the couple separated, leaving Camilo and his brother Fernando at their mother's side. Expelled for his criticism of the teachers at the traditional Colegio Mayor de Nuestra Señora del Rosario, he finished his baccalaureate at the Liceo de Cervantes in 1946 where he met and became friends with Luis Villar Borda and Ricardo Samper.

His sister Gerda Westendorp Restrepo, daughter of Isabel Restrepo's first marriage, was a medical student (the first woman in Colombia to pursue a university degree). Her brother Fernando devoted himself to medicine like his father and older half-sister, and settled in the United States. He was close to Camilo although their professions caused them to see each other sporadically.

Camilo Torres entered the Faculty of Law at the Universidad Nacional de Colombia, where he would meet again with Villar Borda, and only studied there for the first semester. During this brief period Camilo and Luis edited the university page of the Bogota newspaper La Razón, and on some occasions wrote criticisms against some university magazines that they considered radical.

Influenced by the social ideas of two French Dominican priests, Nielly and Blanchet, whom he met through the father of his girlfriend Teresa Montalvo, daughter of a prestigious Bogota family, the idea of becoming a priest began to take hold of Camilo, and to make this decision, he withdrew to meditate in the eastern plains. After breaking up with his girlfriend and despite the reluctance of his mother and father, Camilo entered the Conciliar Seminary of Bogotá of the Archdiocese of Bogotá (in agreement with his parents to avoid entering the Dominican Seminary of Chiquinquirá which was in poor condition) where he remained for seven years, during which time he began to take an interest in social realities.

Priesthood and academic life
Poverty and social injustice attracted his attention and, together with his fellow disciple Gustavo Pérez, he created a social studies circle that functioned even after Torres was ordained a priest in 1954 under the direction of Jonatan Gómez. Camilo started social activities in the neighbourhoods surrounding the Conciliar Seminary, which were populated by displaced families from the countryside.

In 1955, in order to specialize, Torres travelled to Belgium, to study for a few more years at the Catholic University of Louvain. The first months were very difficult for the Bogota priest because of the cold climate, Belgian food and the conditions of the boarding house where he lived with Gustavo; for this reason, at the end of the first semester, he moved with his mother to a flat. With a group of Colombian students at the university, he founded the ECISE (Equipo Colombiano de Investigación Socioeconómica) and came into contact with Christian Democracy, the Christian trade union movement and Algerian resistance groups in Paris. He founded the Bogota, Paris and London sections of ECISE. In 1957 he met Marguerite-Marie 'Guitemie' Olivieri, a Frenchwoman of Corso origin and bourgeois daughter of a doctor like Torres, who was to become his closest friend and secretary, and who by then was living in a poor neighbourhood of Paris, accompanying the pieds noirs in sabotage work against the French regime that was being imposed by force in Algeria. In turn, Torres met Villar Borda again in Berlin and spent holidays in Belgrade where he unsuccessfully wanted to exercise his priesthood, or failing that in Prague. In 1958, the Belgian university awarded him the degree of sociologist. His doctoral thesis, Una aproximación estadística a la realidad socioeconómica de Bogotá, a pioneering work in urban sociology in Latin America, was published in 1987 under the title La proletarización de Bogotá.

In 1959, when he returned to Colombia, he felt compelled to actively support the cause of the poor and the working class. That year he was appointed auxiliary chaplain of the National University of Colombia, in Bogotá. The following year, in 1960, he participated along with Orlando Fals Borda, Carlos Escalante, Eduardo Umaña Luna, María Cristina Salazar, Darío Botero Uribe, Virginia Gutiérrez de Pineda and Tomás Ducay, among others, in the founding of the first faculty of Sociology in Latin America (today a department) of the Universidad Nacional de Colombia, where he was a professor and was close to and popular with the students. He was a founding member and president of the Movimiento Universitario de Promoción Comunal (MUNIPROC). With the creation of the Juntas de Acción Comunal (JAC), promoted by the government of Alberto Lleras Camargo, from Law 9 of 1958, Torres recognises in it the possibility of decentralising political power and giving possibilities of empowerment to grassroots communities. Together with teachers and students, he carried out community action programmes in working-class neighbourhoods in Bogotá. Torres was also the organiser of the IX Congress of the Latin American Sociological Association.

MUNIPROC's work led to the founding of the first Junta de Acción Comunal (JAC) in Tunjuelito, at that time a working class enclave in the south of Bogotá, where he had been working continuously for several years. In 1963, he chaired the first National Congress of Sociology, also held in Tunjuelito (Bogotá), and presented the study "La violencia y los cambios socio-culturales en las áreas rurales colombianas" (Violence and socio-cultural changes in rural areas of Colombia). Torres was also a member of the technical committee of the agrarian reform founded by the Colombian Institute of Agrarian Reform (INCORA), where he represented the most reformist position of the Board of Directors, which was divided between the Conservative and Liberal parties, typical of the National Front but considered by Torres an inefficient entity in the face of the needs of the Colombian countryside. In his career as a member of the Board, the episode of the project to set up an Agrarian School in Yopal (Casanare) and the difficulties presented by the then director of INCORA Enrique Peñalosa Camargo (liberal, father of the former mayor of Bogotá Enrique Peñalosa Londoño) and Álvaro Gómez Hurtado (conservative, son of former president Laureano Gómez) stand out.

During this period of his life he was interested in founding a farm-school in Yopal (Casanare), as part of the rural action programme that he encouraged in the region and which would go on to achieve other organisational successes; on the board of the Incora, he sparked off a controversy over the application of the law of extinction of ownership restricted to uncultivated lands, which brought him into conflict with Álvaro Gómez Hurtado, also a member of that body and head of the "Laureanist" group of the Conservative Party. Because of the resonance of this conflict, some conservative bishops wrote to the Cardinal to request his dismissal from the board. Invited to Peru, he gave courses and lectures on the subject of agrarian reform and social change. His view of the Latin American situation is not flattering, as he expresses it in a letter from Lima. He writes:

"Lima is not Peru. There are six million pure Indians who consider the other four million as strangers. I have been very frustrated to be able to establish nothing but a tourist relationship with the Indians. This is the truest and weakest base of the Latin American revolution. Their social situation is appalling. However, the purges continue in Brazil. Those who think are punished. Reaction is beginning to walk all over our continent as if the majorities did not exist. Until when! We progressives are very intelligent. We speak very well. We are popular. When we are together we are really nice. But reaction moves one of its powerful fingers and paralyses us! We cannot go on without organisation and equal arms, at least."

In 1962, the year in which the Second Vatican Council was initiated by Pope John XXIII, Torres was one of the first priests to offer a mass facing forward and in Spanish, when by then the mass was offered facing backwards and in Latin. Between 8 and 9 June of that year, under pressure from Cardinal Luis Concha Córdoba, after entering, together with other professors, into contradictions with the rector, by honouring at mass the students killed after a demonstration repressed by the National Police and by opposing the expulsion of other students, he was forced to resign from all his activities at the National University of Colombia, being transferred to the Church of La Veracruz in Bogotá as coadjutor; assistant to the parish priest with only confession and baptismal certificate functions. This unleashed a strong depression in Torres, who wanted to be close to the people. Shortly before, the Colombian Communist Youth (JUCO) had proposed Torres as rector of the University to a possible shortlist of three but Torres politely declined the offer for fear of tarnishing his name.

In 1964, Concha would later relieve Torres as coadjutor, only admiring Torres as a sociologist, allowing him to become an associate professor in the Faculty of Sociology. He was in turn appointed dean of the Institute of Social Administration of the Escuela Superior de Administración Pública (ESAP) and promoted to member of the Board of Directors of INCORA.

The Unidad de Acción Rural de Yopal (UARY) was inaugurated on 1 March 1964, after overcoming the bureaucratic obstacles of the Ministry of Agriculture, which allowed him to work at the grassroots with the peasants of the capital of the plains. He combined this with the struggles in the junta, especially with the conservative politician who was a staunch defender of the interests of the landowners. He first considered creating a guerrilla group together with Álvaro Marroquín, a student at the National University and member of the JUCO. Torres in turn considered INCORA a deficient entity to attend to the needs of the Colombian peasantry, especially in informal education for their organization in search of an agrarian reform different to that proposed by INCORA.

Entering politics
The Cuban Revolution, which impacted every country in the Americas, caught Torres' attention after he returned to Colombia from Europe. In 1965, the Movimiento Revolucionario Libera (MRL) went into decline after its split following the presidential elections of 1962. The 1964 parliamentary elections were marked by an enormous abstention, in which Torres concluded that the traditional parties; Liberal and Conservative, were abandoned by public opinion, so he considered creating a new instrument that would bring together the "Non-aligned" in politics; unions, guilds, associations, students and workers, to confront the decadent traditional parties, although for the time being calling for abstentionism. Torres also tried unsuccessfully to act as a mediator between the peasants and the National Army to prevent the attack on the so-called Independent Republic of Marquetalia, which was his first contact with the Colombian Communist Party.

The American-sponsored attempt to overthrow the Cuban regime rallied socialist guerrillas and revolutionary student movements across the Latin America, and it exposed Torres to the ideas of anti-imperialism. At the time, he identified as progressive Catholic and wasn't afraid to raise topics such as poverty and unstable political situation of Colombia. His light-hearted manners made his masses appeal to a wider public, even including atheists. This also marked the time of his rapid radicalization. Torres argued that the Catholic Church is devoted to charity and fighting social inequality, crediting the Church with introducing revolutionary changes to society such as the abolition of slavery and democratic valorization of the human being. However, he believed that in order to truly realise the concept of Christian charity, a total change of power structures was needed, as the hitherto structures were responsible for social and economical inequality and poverty:

"These structures will not change without pressure being exerted by the masses, and that pressure will be violent or nonviolent according to the attitude adopted by the minority governing classes. There is nothing to be afraid of, for in a society which needs structural change, genuine authority is earned by revolutionary commitment, and that commitment, for the Christian, should be a commitment out of charity. The moral authority thus gained will give the Christian the right to demand concessions the day the Marxists come to power."

He pointed out that the ones who were in the forefront of the fight to change structures were Marxists, and this brought him to the conclusion that collaborating with the Marxists was a necessity. At the same time, he discussed the Marxist thought in his writings - he criticised vanguardism, attacking Lenin's concept of "the revolution by the elite", insisting that a revolution can only be carried out by ordinary people instead. He regarded Marxist humanism as a product of Christian humanist movement, and argued that Marxist principles stem from Christianity itself. He began to admire socialists for fighting for a better society, and believed that Catholics should support their efforts:

"The revolutionaries are so few, and we progressive Catholics are also very few. Historically there was only one mistake the Christian could make: to refuse to act."

In 1964, the Cardinal Luis Concha Córdoba informed the national public opinion that no priest could collaborate in the socioeconomic study commission that had been set up to intervene in the case of Marquetalia, Tolima; this commission, of which Camilo Torres was a member, was trying to evaluate the situation in that region and at the same time to prevent a military solution to the conflict. An attempt is being made to stop a peasant movement that has declared the area an "independent republic". In the absence of support and guarantees, the rest of the commission was forced to back down - bombings and military occupation of the region followed, leading to the withdrawal of the peasant militias that would later form the guerrilla movement known as the Revolutionary Armed Forces of Colombia. At least in its first period, the FARC had the backing of the Colombian Communist Party.

Later the same year, Torres came into closer contact with groups that agreed with the armed revolution or were already committed to it. He was sympathetic to these groups and his solidarity with them grew stronger and stronger. The Cuban-oriented guerrilla group, the National Liberation Army was founded on 4 July 1964, and made its public appearance with the seizure of the town of Simacota in Santander on 7 January 1965. Camilo considered it extremely important to connect with this insurgent group and he managed to do so through his urban networks.

In 1965, his activities as head of the Institute of Social Administration of the ESAP began to be strongly criticised for their political bias. Faced with the failure of some intellectuals who had undertaken to write articles and papers for a publication aimed at making the situation of Colombian society visible from the perspective of the social sciences, Camilo drafted a political platform open to debate by different groups of intellectuals, students and workers, in which he proposed the union of the popular class to socially renovate the country. This document was widely disseminated during his travels around the country and, thanks to the discussion it was subjected to during this tour, became the platform of the United Front of the Colombian People, the political movement that Camilo promoted as an alternative for the transformation of society in Colombia.

The United Front

The National Front regime led Camilo Torres in January 1964 to found the Frente Unido del Pueblo; a movement in opposition to the coalition of the traditional parties. Torres went to the home of Marroquín and his partner María Arango to seek contacts with the Communist Party. A meeting with the goal to create a political platform was held, with the participation of the MOEC, the MRL Youth, the JUCO and some student groups from the Universidad de los Andes. However, the hierarchs of the Colombian Church sought to make Torres travel to Leuven, with the ESAP offering to cover the travel costs. However, a meeting in homage to Torres held by the students of the National University dissuaded Torres from travelling. Although Torres was not yet politically active and had no clear political discourse, he was already quite popular.

Torres sought to bring together all the opposition of the time (Anapo, MRL and Colombian Communist Party); however, he didn't declare himself a Marxist due to the atheism of the ideology, but related several points to Catholicism itself instead. In June 1965, Torres was reduced to the lay state by his ecclesiastical superior, Cardinal Concha, given his practices and teachings that disregarded what was already established by the Catholic Church in the condemnation of atheistic communism made by Pope Pius XI in his encyclical Divini Redemptoris in the year 1937, and which was confirmed by Pope John Paul II in two documents published by the Congregation for the Doctrine of the Faith during his pontificate in 1984 and 1986 which set out the errors being promulgated by the liberation theology, and at the same time he was removed from his post at ESAP and once again had disagreements with Cardinal Concha, who offered him and his coadjutor bishop Rubén Isaza the post of director of sociology department in the Archbishopric of Bogotá with the mediation of the then priest Ernesto Umaña de Brigard. Torres turned down the offer, seeing that the position was to prevent him from intervening in politics as well as presenting the socio-political platform in Medellín, which was the reason why he had previously been removed from his position at the ESAP. Cardinal Concha argued that the platform went against Catholic ideals and that priests should be apolitical in order to dissociate themselves from Catholicism's ambiguous and traditional relationship with the Conservative Party. Torres met with Concha who vehemently opposed Torres' entry into politics. Umaña then met with Torres and offered him an ecclesiastical post, but Torres requested a dispensation so that he could devote himself to politics and avoid problems with the ecclesiastical authority. Concha accepted the dispensation but offered Torres to accept it if he returned to the priesthood. Torres gave his last mass on 27 June 1965 in the Church of San Diego in Bogotá. Torres then travelled to Lima returning to Bogotá on 3 July to be received by his mother and a crowd of young people.

The platform of his movement sought to address the needs of rural and urban areas, to eliminate the restricted democracy of the National Front at all costs, and the participation of the Church in Liberation Theology. However, the National Front lacked a clear political platform, despite being close to and sympathetic to the revolutionary left; they also had their own newspaper, headed by Pedro Acosta, of the same name, which was only distributed three times a week from 26 August 1965, printed in the workshops of the Antares publishing house and owned by Torres' friend Gonzalo Canal Ramírez. Despite the growing popularity of the United Front, Torres decided to contact Fabio Vásquez Castaño through student leader Jaime Arenas on 6 July 1965, who had previously led the strike at the Universidad Industrial de Santander. The United Front lasted from August to September 1965 (one month) after breaking with Christian Democracy for imposing a guerrilla line. His decision to resort to armed struggle was taken in the case of Jorge Eliécer Gaitán and expressed to Gloria Gaitán, daughter of the assassinated leader, who offered asylum to Torres, who gradually went underground. Despite this, Torres led a peaceful march with his students in Medellín and was arrested with his demonstrators, all university students, and held at the Asociación Sindical Antioqueña. He would later be intercepted in Ventaquemada on his way to Tunja, and in Bogotá he would also be detained after police repression of a demonstration by the Frente Unido. On 7 January 1966, Torres announced his incorporation into the ELN.

Catholic guerrilla
In the guerrilla, Torres was mentored and advised by Jaime Arenas, chosen by Fabio Vásquez, also to keep him away from progressive currents. Shortly before joining the ELN, General Gustavo Rojas Pinilla, leader of the ANAPO, had recommended Torres not to join any guerrilla group, since being a priest he had no experience in handling weapons to confront the army, so he suggested that he continue in political life since he admired his work with the needy classes, something that Torres disregarded considering the advice as a threat. On joining the ELN, under the nom de guerre of Argemiro, the identity of Torres, who was mistaken for a foreigner, was unknown for the moment within the guerrillas, but his identity was later revealed to the guerrillas.

As he explained in his "Message to the Christians" published in the first issue of Frente Unido, he realised that the "effective means for the well-being of the majorities ... are not going to be sought by the minorities" and "will not be sought by the privileged minorities in power, because generally these effective means oblige the minorities to sacrifice their privileges", Torres concluded that "it is therefore necessary to take power away from the privileged minorities to give it to the poor majorities" and that "the Revolution is not only permitted but obligatory for Christians who see in it the only effective and ample way of realising love for all". This is how Camilo Torres justified his decision in 1965 to quit his job as a teacher and priest, and join the guerrilla, more precisely the National Liberation Army (ELN), although he had previously been interested in joining the Revolutionary Armed Forces of Colombia (FARC) due to his peasant background. "I have left the privileges and duties of the clergy, but I have not ceased to be a priest. I believe that I have given myself up to the Revolution out of love of neighbour. I have stopped saying mass to realise this love of neighbour, in the temporal, economic and social fields. When my neighbour has nothing against me, when I have achieved the Revolution, I will offer mass again, if God allows me to do so. I believe that in this way I follow the command of Christ: 'If you bring your offering to the altar and there remember that your brother has something against you, leave your offering there before the altar, and go and be reconciled with your brother first, and then come and present your offering' (Saint Matthew V, 23-24)."

In the ELN, Torres participated as a low-ranking member and provided spiritual and ideological assistance from a Marxist-Christian point of view. However, his performance as a guerrilla was poor as he was not used to the arduous training (being assisted by a comrade) and to carrying a rifle, so he was barely given a pistol and was emphasised for his role of spiritual and ideological assistance as well as being a good cook. He died in his first combat experience, when the ELN ambushed a patrol of the National Army. After his death, Camilo Torres became an official martyr of the ELN.

Death
Torres died on 15 February 1966 in Patio Cemento, after combat with troops of the Fifth Brigade from Bucaramanga, led by Colonel Álvaro Valencia Tovar, who, ironically years earlier, was his childhood friend. The National Army hid the body in a strategic location separate from the other mass graves and the location was not revealed to the public. A symbolic funeral was held in the church of San Diego and a symbolic burial was held. A mass was also held in the grounds of the National University.

Shortly after Torres's death, 'Guitemie' Olivieri, despite being linked to the ELN, was persecuted by the Colombian authorities and was helped by Junior Fajardo and Rita Restrepo de Agudelo to obtain political asylum, first in Panama, then in Mexico where she married ex-priest Óscar Maldonado, finally in Cuba and then in France.

Years later, Valencia Tovar, now retired as a general, wrote the book El final de Camilo, in which he clarified details of the death of Camilo Torres. According to Valencia Tovar, Torres was buried in a detailed place, and they prepared the procedures to hand over the remains to the family. His older brother, doctor Fernando Torres Restrepo, who lived in the United States, was informed about the fate of his brother.

In addition, General Álvaro Valencia Tovar himself revealed in an interview to the magazine Semana that the body of Camilo Torres was exhumed three years after his burial, his remains were placed in an urn and transported to Bucaramanga where, through the efforts of the general himself, the Military Pantheon of the Fifth Brigade of the National Army was created and the first remains to occupy a place in that pantheon were those of Camilo Torres, although he did not reveal their exact location, leaving the retired general's statements in doubt among the ELN high command.

In January 2016, the President of Colombia, Juan Manuel Santos, instructed the Colombian National Army to begin the process of searching for and exhuming his remains, in a gesture to accelerate the start of the peace talks with the ELN guerrilla group.

Tributes at universities

 * The main theater of the University of Antioquia bears the name of "Comandante Camilo Torres Restrepo" Popular Theater.
 * One of the main buildings of the Industrial University of Santander has the name "Camilo Torres Building", on one of its exterior walls you can see a large mural with his face accompanied by a phrase he wrote.
 * At the University of Valle, in the Cali Headquarters, there is a tribute bust, and his face is painted on several university buildings.
 * At KU Leuven in Belgium, a large residence student hall has the name of "Camilo Torres".

Songs
Uruguayan singer-songwriter Daniel Viglietti wrote "Cruz de Luz" in 1967, a song about Camilo Torres, which was popularized by Chilean singer-songwriter Víctor Jara. Also the Cuban singer-songwriter Carlos Puebla wrote a song about Camilo titled "Camilo Torres".The song "Cura y Guerrillero" by the Mexican singer-songwriter José de Molina is dedicated to Camilo Torres and other priests who continue to fight for the same ideals.

Tributes in Latin America
The Camilo Torres Muralist Units, close to the Christian Left party of Chile, worked during the military dictatorship of Augusto Pinochet, making murals against the regime, distinguished by their cheerful designs, less abstract than those used by the Ramona Parra Brigade of the Chilean Communist Party.

authors: Στάλιν και παραλλαγή

title: Camilo Torres Restrepo


text:
User talk:Richard Ponce-de-Leon

Welcome to the Wikipedia
Here are some links I thought useful:

 * Tutorial
 * Help desk
 * Policy Library
 * Utilities
 * Cite your sources
 * Verifiability
 * Wikiquette
 * Civility
 * Conflict resolution
 * Brilliant prose
 * Neutral point of view
 * Pages needing attention
 * Peer review
 * Bad jokes and other deleted nonsense
 * Village pump
 * Boilerplate text
 * IRC channel
 * Mailing lists
 * Current polls

Feel free to ask me anything the links and talk pages don't answer. You can sign your name by typing 4 tildes, like this: ~.

Be Bold!

Sam [Spade] 03:50, 30 Jul 2004 (UTC)

Re:
User_talk:Sam_Spade/_-_archive_November_2004

Sam [Spade] 04:25, 30 Jul 2004 (UTC)

Welcome again :p
Sam beat me to it, saving his welcome while I was editing mine! Anyways, welcome to Wikipedia, hope you decide to stay. ··gracefool 04:32, 30 Jul 2004 (UTC)

Translating
Welcome from me, also. You might be interested in Translations into English, which is where people can request article translations from other languages into English. The Spanish Wikipedia is relatively small so most information goes from English to Spanish, not the other way around, but there are subjects for which the Spanish wiki has great material. Anyway, good luck. Isomorphic 04:51, 30 Jul 2004 (UTC)

title: User talk:Richard Ponce-de-Leon


text:
Talk:Houko Kuwashima

First header
For those who use the macron vowels:For some reason,not all web browsers support them.Besides,"Houko" does seem to be the most common Romanization of her first name...Ranma9617 03:51, 30 Jul 2004 (UTC)

 * I agree. Most of the websites I have been have her name as "Houko", and wikipedia seems to be the only one that places her name with the macron. I think since Houko is the more common romanization, we should move this page back to Houko Kuwashima. After all, Wikipedia naming conventions on Japanese names states that if there is any common romanization of any Japanese name that doesn't include any macrons, the article should be under that name. DivineLady 15:11, 14 July 2006 (UTC)
 * Plus, in Google there are only 439 searches for Hōko Kuwashima, 958 searches for Hoko Kuwashima, and 78,500 for Houko Kuwashima. DivineLady 13:47, 31 July 2006 (UTC)
 * Disagree. When you do a Google search for most of the people here in Wikipedia, it also commonly returns the un-macroned ones. And, macrons are in common fonts (Arial has it, Tahoma has it, etc.), so there is no reason for a web browser not to support them (unless it is not popular, that is). I suggest you guys to follow MOS and move back to Hōko Kuwashima. --Chininazu12 08:44, 27 March 2008 (UTC)
 * I agree with it being "Houko." Most roles I've seen her in had her listed as Houko (with only a few as the exception, having her listed as "Hoko," "Hōko," and even "Hohko"). And if you click on the official website that's linked here or look at her profile on Aoni Production's website, they have it romanized as "Houko" (the latter has it in the URL). Cutepresea (talk) 21:58, 5 May 2008 (UTC)

Kagura not a lead?

 * I'm being bold and... er, bolding Kagura's name. She's a main character. JuJube (talk) 09:40, 5 November 2008 (UTC)

Tomoyo After ?
I'm pretty sure she doesn't voice Tomoyo in Tomoyo After; it should be Ryouko Tanaka ? 50.53.34.157 (talk) 12:54, 17 March 2013 (UTC)

title: Talk:Houko Kuwashima


text:
Air de cour

The air de cour was a popular type of secular vocal music in France in the late Renaissance and early Baroque period, from about 1570 until around 1650. From approximately 1610 to 1635, during the reign of Louis XIII, this was the predominant form of secular vocal composition in France, especially in the royal court.

Features
The first use of the term air de cour was in Adrian Le Roy's Airs de cour miz sur le luth (Book on Court Tunes for the Luth), a collection of music published in 1571. The earliest examples of the form are for solo voice accompanied by lute; towards the end of the 16th century, four or five voices are common, sometimes accompanied (or instrumental accompaniment may have been optional); and by the mid-17th century, most airs de cour were again for solo voice with accompaniment. Beginning in 1608, airs de cour were often taken from ballets de cour, a form of ballet which was quickly becoming popular at the French court.

Musically they were strophic, i.e. successive verses of the text were set with similar music. While the earlier music, especially that for multiple voices, was polyphonic, after about 1610 the music usually was homophonic, sung syllabically and without meter, with a clear influence from the musique mesurée which developed in Paris around 1570. Collections exist which deviate considerably from these trends, however; several printers specialized in polyphonic airs de cour throughout the early 17th century, and there are eight volumes published by Le Roy & Ballard which are monophonic – for a single voice with no accompaniment.

Airs de cour show surprisingly little influence from the Italian early Baroque trends of monody and the madrigal, either in its polyphonic or its concertato form. This is all the more surprising as Italian musicians often worked in France, and the polyphonic and concertato forms of madrigal were being deeply influential in Germany at the same time. Emotional expression in the airs de cour, compared to that of the contemporary Italian madrigalists, is cool, classical and reserved, in keeping with contemporary French taste. Vocal range of the music is usually limited to one octave; dissonance and chromaticism are rare; and the overall simplicity of expression is striking.

The influence of the air de cour extended beyond France. Collections were published in Germany, and more importantly in England, where translations were rather popular, as attested by the several publications and copies. There exists a delightfully titled publication: French Court-airs, with their Ditties Englished, (Edward Filmer, 1629), The air de cour had considerable influence on the development of the English ayre.

The atmosphere of these songs is very different from the English lute song, and the lute technique employs some novel features. There are notated strummings with the 1st finger, both up and down. There have been several articles on the finer points of this, as well as the exact meaning of the notation, in the English and French Lute Society Journals.

Composers
Composers of airs de cour included:

 * Adrian Le Roy (c.1520 – 1598)
 * Nicolas de La Grotte (1530 – c.1600)
 * Charles Tessier (ca.1550 – after 1604)
 * Jacques Mauduit (1557 – 1627)
 * Pierre Guédron (c.1570 – c.1620)
 * François Richard (c.1585 – 1650)
 * Antoine Boësset (1586 – 1643)
 * Étienne Moulinié (c.1600 – c.1669)
 * Jean de Cambefort (c.1605 – 1661)
 * Jacques de Gouy (c.1610 – after 1650)
 * Bénigne de Bacilly (c.1625–1690)
 * Joseph Chabanceau de La Barre (1633–1678)
 * Gabriel Bataille (c.1575 – 1630)
 * Michel L'Affilard (c.1656 – 1708)
 * Jean-Baptiste Drouard de Bousset (1662–1725)

Discography

 * Etienne Moulinie: Airs with lute tablature First Book (Musica Viva B000003XT6)
 * Etienne Moulinié, Airs de Cour (L'empreinte digitale, ed 13010)
 * Airs de Cour, La dispute des bergers/La pierre philosophale Les Arts Florissants/William Christie (Erato 3984-25485-2)
 * Airs de Cour Orinda: French renaissance songs, featuring Jennifer Lane can be listened to online (free and legally!) at this site
 * Antoine Boesset: Air Qui Produit Tant Des Choses : Boesset by Monique Zanetti, Ensemble A Deux Violes Esgales
 * Amour Cruel: airs by Michel Lambert et Sebastien Le Camus / Suzie LeBlanc, Stephen Stubbs, Les Voix Humaines (ATMA ACD2 2216)
 * Cœur, airs de cour français de la fin du XVIe siècle, Vincent Dumestre, Le Poème Harmonique, (Alpha 213)

References and further reading

 * John H. Baron, "Air de cour", in The New Grove Dictionary of Music and Musicians, ed. Stanley Sadie. 20 vol.  London, Macmillan Publishers Ltd., 1980.  ISBN 1-56159-174-2
 * Gustave Reese, Music in the Renaissance. New York, W.W. Norton & Co., 1954.  ISBN 0-393-09530-4
 * Manfred Bukofzer, Music in the Baroque Era. New York, W.W. Norton & Co., 1947.  ISBN 0-393-09745-5
 * Harold Gleason and Warren Becker, Music in the Middle Ages and Renaissance (Music Literature Outlines Series I). Bloomington, Indiana.  Frangipani Press, 1986.  ISBN 0-89917-034-X
 * Jeanice Brooks, Courtly Song in Late Sixteenth-Century France. Chicago, The University of Chicago Press, 2000.  ISBN 0-226-07587-7
 * The primary sources were published by the royal publishers Le Roy and Ballard. Garland has published many of them in facsimile in modern times.
 * George J. Buelow A history of baroque music Indiana University Press, 2004 pp. 156–158 ISBN 0-253-34365-8
 * Diana Maury Robin; Anne R. Larsen, Carole Levin, ABC-CLIO, 2007 ISBN 1-85109-772-4

title: Air de cour