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Hospital medicine

Hospital medicine is a medical specialty that exists in some countries as a branch of family medicine or internal medicine, dealing with the care of acutely ill hospitalized patients. Physicians whose primary professional focus is caring for hospitalized patients only while they are in the hospital are called hospitalists. Originating in the United States, this type of medical practice has extended into Australia and Canada. The vast majority of physicians who refer to themselves as hospitalists focus their practice upon hospitalized patients. Hospitalists are not necessarily required to have separate board certification in hospital medicine.

The term hospitalist was first coined by Robert Wachter and Lee Goldman in a 1996 New England Journal of Medicine article. The scope of hospital medicine includes acute patient care, teaching, research, and executive leadership related to the delivery of hospital-based care. Hospital medicine, like emergency medicine, is a specialty organized around the location of care (the hospital), rather than an organ (like cardiology), disease (like oncology), or a patient’s age (like pediatrics). The emergence of hospital medicine in the United States can be compared and contrasted with the parallel development of acute medicine in the United Kingdom, reflecting health system differences.

Complex work practices
In the US, a typical hospitalist workday in the hospital lasts roughly 10 hours, arriving around 7AM and taking care of a "census" of 14 to 18 patients. Hospitalists typically embrace the rhythm of a "7 on 7 off" schedule, starting each 7-day stretch on a Tuesday and ending on a Monday. While these are typical, what counts as a normal workday, census, and shift schedule can vary from hospital to hospital.

A hospitalist is like a football quarterback, a central node coordinating patient care for hospitalized inpatients for the duration of their stay. Compared to other medical specialties, hospitalists must work more closely with a much broader range of other healthcare professionals, such as specialist physicians, bedside nurses, charge nurses, pharmacists, and case managers. On a typical day in a hospital, a hospitalist is likely to have 10 to 30 different colleagues with whom they are collaborating on patient care.

When combined with the complexities of hospital medicine, complex interprofessional collaboration tends to allow for unnecessary miscommunication, oversight, errors, and delays. Attempts to reduce this complexity and strandardize interprofessional collaboration have resulted in care models like interdisciplinary bedside rounds that emphasize face-to-face communication, a contrast with communication that occurs solely through the electronic medical record, secure chat, pages, and calls.

Australia
In Australia, hospitalists are career hospital doctors; they are generalist medical practitioners whose principal focus is the provision of clinical care to patients in hospitals; they are typically beyond the internship-residency phase of their career, but have decidedly chosen as a conscious career choice not to partake in vocational-specialist training to acquire fellowship specialist qualification. Whilst not specialists, these clinicians are nonetheless experienced in their years of medical practice, and depending on their scope of practice, they typically work with a reasonable degree of independence and autonomy under the auspices of their specialist colleagues and supervisors. Hospitalists form a demographically small but important workforce of doctors in hospitals across Australia where on-site specialist coverage is otherwise unavailable.

Hospitalists are typically employed in a variety of public and private hospital settings on a contractual or salaried basis. Dependent on their place of employment and duties, the responsibilities and remuneration of non-specialist hospitalists are usually comparable to somewhere between registrars and consultants. Despite the common trend for clinicians to specialise nowadays, non-specialist hospitalist clinicians have an important role in fulfilling shortages in the medical workforce, especially when specialist coverage or accessibility is unavailable and where there is an area-of-need or after-hours or on-site medical care is required. These clinicians and employed across Australia in a variety of environments which include Medical & Surgical Wards, Intensive Care Units and Emergency Departments. Nonetheless, these clinicians work closely and continually consult with the relevant attending specialists on-call; that is, final responsibility and care for the patient ultimately still rests with the attending specialist.

They are also known as: Career Medical Officers (CMO), Senior Medical Officers (SMO) and Multi-skilled Medical Officers (MMO).

Hospitalists are represented by the Australian Medical Association (AMA), Australasian Society of Career Medical Officers (ASCMO) and Australian Salaried Medical Officers Federation (AMSOF). Despite being non-specialist clinicians, they are still required to meet continuing professional development requirements and frequently attend courses facilitated by these organisations and hospitals to keep their practice and skillets up-to-date alongside their specialist registered colleagues.

Canada
In Canada, there are currently no official residency programs specializing in hospital medicine. Nevertheless, some universities, such as McGill University in Montreal, have come up with family medicine enhanced skills programs focused on hospital medicine. This program, which is available to practicing physicians and family medicine residents, has a duration of six or twelve months. The main goal behind the program is to prepare medical doctors with training in family practice to assume shared care roles with other specialists, such as cardiologists, neurologists, and nephrologists, in a hospital setting. Moreover, the program prepares family physicians by giving them a set of skills required for caring for their complicated hospitalized patients.

Training
Hospitalists are physicians with a Doctor of Medicine (M.D.), Doctor of Osteopathic Medicine (D.O.), or a Bachelor of Medicine/Bachelor of Surgery (MBBS/MBChB) degree. Most hospitalists practicing in hospitals in the United States lack board certification in hospital medicine. To address this, residency programs are starting to develop hospitalist tracks with more tailored education. Several universities have also started fellowship programs specifically geared toward hospital medicine.

According to the State of Hospital Medicine Survey by the Medical Group Management Association and the Society of Hospital Medicine, 89.60% of hospitalists specialize in general internal medicine, 5.5% in a pediatrics subspecialty, 3.7% in family practice and 1.2% in internal medicine pediatrics. Data from the survey also reported that 53.5% of hospitalists are employed by hospitals/integrated delivery system and 25.3% are employed by independent hospitalists groups.

According to recent data, there are more than 50,000 hospitalists practicing in approximately 75% of U.S. hospitals, including all highly ranked academic medical centers.

History
Hospital medicine is a relatively new phenomenon in American medicine and as such is the fastest growing specialty in the history of medicine. Almost unheard of a generation ago, this type of practice arose from three powerful shifts in medical practice:
 * Nearly all states, as well as the national residency accreditation organizations, the Accreditation Council for Graduate Medical Education (ACGME) and the American Osteopathic Association (AOA), have established limitations on house staff duty hours, the number of hours that interns and residents can work. Many hospitalists are coming to perform the same tasks formerly performed by residents; although this is usually referred to as a House Officer rather than a hospitalist. The fundamental difference between a hospitalist and a house officer is that the hospitalist is the attending physician of a patient while that patient is hospitalized.  The house officer admits the patient for another attending physician and cares for that patient until the attending physician can see the patient.
 * Most primary care physicians are experiencing a shrinking role in hospital care. Many primary care physicians find they can generate more revenue in the office during the hour or more they would have spent on inpatient rounds, including traveling to and from the hospital.

In addition to patient care duties, hospitalists are often involved in developing and managing aspects of hospital operations such as inpatient flow and quality improvement. The formation of hospitalist training tracks in residency programs has been driven in part by the need to educate future hospitalists about business and operational aspects of medicine, as these topics are not covered in traditional residencies.

Certification
As a relatively new specialty, only recently has certification for specialty experience and training for hospital medicine been offered. The American Board of Hospital Medicine (ABHM), a Member Board of the American Board of Physician Specialties (ABPS), was founded in 2009. The ABHM was North America’s first board of certification devoted exclusively to hospital medicine. In September 2009, the American Board of Internal Medicine (ABIM) created a program that provides general internists practicing in hospital settings the opportunity to maintain Internal Medicine Certification with a Focused Practice in Hospital Medicine (FPHM).

Employment
The number of available hospitalists positions grew exponentially from 2006 to 2010 but has since then leveled off. However, the job market still remained very active with some hospitals maintaining permanent openings for capable hospitalists. Salaries are generally very competitive, averaging almost $230,000 per year for adult hospitalists. Hospitalists who are willing to work night shifts only (nocturnists) are generally compensated higher than their day shift peers.

Hospitalist groups as employers
Hospitalists typically work for a hospitalist group that is employed either directly through the hospital or through a phyisician services company, which earns a multimillion-dollar subsidy from the hospital to operate the group. This arrangement is a contrast to other physician specialities which typically recoup their costs directly though their billing for medical services.

As of 2023, there are around seven large national physician services companies which compete to provide the hospitalist group for health systems, along with many smaller companies. Most of these companies, however, traditionally focus on the emergency department, where billing is lucrative and margins are higher, and they accept the hospitalist group management partnership as a necessary and less profitable add-on.

From the perspective of a hospital CFO, hospitalists require large subsidies that other physicians may not need. The drive to minimize these subsidies incentivizes the reduction of shifts and increase of a hospitalist's average patient census, which can in turn decrease hospitalist job satisfaction and increase risks to patient safety. Whether these incentives are acted on depends on the financial situation of the hospital, the relationship between the hospitalist group and the hospital, and the working conditions acceptable to the employed hospitalists.

Quality initiatives
Research shows that hospitalists reduce the length of stay, treatment costs and improve the overall efficiency of care for hospitalized patients. Hospitalists are leaders on several quality improvement initiatives in key areas including transitions of care, co-management of patients, reducing hospital acquired diseases and optimizing the care of patients.

Related terminology
Though hospital medicine is a young field, there have been attempts at further division of labor in the field.
 * A nocturnist is a hospitalist who typically covers the twelve-hour shift at night and admits patients as well as receives calls about already admitted patients.
 * A proceduralist is generally defined as a hospitalist who primarily does procedures in the hospital such as central venous catheter insertions, lumbar punctures, and paracenteses.
 * A neurohospitalist cares for hospitalized patients with or at risk for neurological problems.
 * A surgicalist is a surgeon who specializes and focuses on surgical care in the hospital setting.

The following are other commonly used (negative) nicknames:
 * An admitologist or admitter is a hospitalist who only admits patients.
 * A dischargologist is a hospitalist who only discharges patients.
 * A rounder is a hospitalist who only sees admitted patients.

title: Hospital medicine


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Torrey Pines Golf Course

Torrey Pines Golf Course is a 36-hole municipal golf facility in La Jolla, a community of San Diego, California. The course sits on the coastal cliffs overlooking the Pacific Ocean, just south of Torrey Pines State Reserve. Opened in 1957, it was built on the site of Camp Callan, a U.S. Army installation during World War II. Torrey Pines has two 18-hole courses, North and South, designed by William Francis Bell. The course is named for the Torrey pine, a rare tree that grows in the wild only along a local stretch of the coastline in San Diego County and on Santa Rosa Island.

Since the late 1960s, Torrey Pines has hosted the PGA Tour's Farmers Insurance Open, originally known as the San Diego Open. During those early editions at Torrey Pines, the course length was under 6850 yd. Held annually in January or February, the tournament uses both courses for the first two rounds and the South Course for the final two rounds. The South Course has hosted two U.S. Open championships: Tiger Woods won in sudden-death in 2008 after an 18-hole playoff against Rocco Mediate, and Jon Rahm won in 2021.

2008 U.S. Open
Tiger Woods won the 2008 U.S. Open over Rocco Mediate in a 19-hole Monday playoff. After completing the 18-hole playoff on the South Course tied at even par 71, they went to sudden-death on the 91st hole, played on the par-4 7th hole. Mediate had trouble off of the tee and made bogey, while Woods made par to gain his third U.S. Open and fourteenth career major title, which put him just four behind Jack Nicklaus. He birdied the final hole on Sunday to force the playoff and again on Monday to extend it. Woods, age 32, won while playing with a stress fracture and torn ACL; this was his last major title until 2019.

Popular culture
Torrey Pines is a featured golf course in the Links: The Challenge of Golf (1990), Microsoft Golf 2.0 (1995), Tiger Woods PGA Tour 2003, Tiger Woods PGA Tour 10, Tiger Woods PGA Tour 13, and Tiger Woods PGA Tour 14.

Scott Peterson, previously on death row for the murder of his wife Laci, was arrested in the parking lot of Torrey Pines in April 2003.

Major tournaments hosted

 * ^ playoff

North Course
The North Course is shorter (from the men's tees) and rated less difficult than the South Course. All measurements made in yards.

 * Source:

South Course
At 7802 yd, the South Course is the longest course played in a regular PGA Tour event.

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

title: Torrey Pines Golf Course


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Firing pin

A firing pin or striker is a part of the firing mechanism of a firearm that impacts the primer in the base of a cartridge and causes it to fire. In firearms terminology, a striker is a particular type of firing pin where a compressed spring acts directly on the firing pin to provide the impact force rather than it being struck by a hammer.

The terms may also be used for a component of equipment or a device which has a similar function. Such equipment or devices include: artillery, munitions and pyrotechnics.

Firearms

The typical firing pin is a thin, simple rod with a hardened, rounded tip that strikes and crushes the primer. The rounded end ensures the primer is indented rather than pierced (to contain propellant gasses). It sits within a hole through the breechblock and is struck by the hammer when the trigger is "pulled". A light firing-pin spring is often used to keep the firing pin rearward. It may be termed a firing-pin return spring, since it returns it to the unfired position. In semi-automatic firearms, this prevents premature firing from the inertia of the firing pin as the breech mechanism closes in the reloading part of the firing cycle. Firing pins of this type are often too short to contact the primer when the hammer is resting against it. This is a safety measure to prevent discharge from external forces such as a drop. Firing relies upon the transfer of momentum from the hammer to give the firing pin sufficient impact energy to cause firing.

Type of cartridge

The two main types of metallic cartridges used in modern firearms are centerfire and rimfire. In centerfire cartridges, the primer is located in the center of the base of the cartridge. Firing pins for centerfire cartridges usually have a round cross-section and their movement is usually through a hole in the breechblock along the axis of the center of the barrel's bore.

Rimfire cartridges however, must be struck on the base about the rim of the cartridge. While rimfire firearms may use a firing pin with a round cross-section, it is common for them to be flat, with a square or rectangular cross-section and a blunt chisel point. Flat firing pins can be stamped from flat metal stock and usually operate in a slot cut in the breechblock (rather than a hole) that is parallel but offset from the centerline of the barrel. These production methods are generally simpler and reduce production costs. It is generally recommended not to excessively "dry fire" rimfire firearms (ie firing without a chambered round) as it is possible for the firing pin to strike the face of the camber and deform it or damage the firing pin.

Historical cartridges

In 1808 by the Swiss gunsmith Jean Samuel Pauly in association with French gunsmith François Prélat created the first cartridges to integrate a primer and be self-contained. The paper cartridge used a metal base with a through-hole coated in a percussive priming compound. Pauly also developed a breech-loading shotgun for his cartridge, using a firing pin and external hammer.

The Dreyse needle gun of 1836 uses a paper cartridge with a priming as part of a sabot which cradles the projectile and is forward of the propelling charge. The needle-like firing pin projects from the bolt-face and pierces the cartridge when the breech is closed. On firing, the spring-loaded needle strikes the priming in the sabot. Unlike Pauly's cartridge, which was not widely accepted, Dreyse's rifle was adopted by Prussia as its infantry service rifle. It was the first military breechloader to use a self-contained cartridge and consequently, the first to employ a firing pin.

The pinfire cartridge patented in 1835, uses a metallic cartridge with an integrated firing pin located radially near the base of the cartridge. The pin needs to be aligned with a corresponding slot in the chamber; a disadvantage compared with rimfire and centerfire cartridges that followed and that are also safer.

Side-lock hammers
Early rifle designs that fired metallic cartridges typically used a side-lock mechanism, with the hammer mounted to one side rather than inline with the axis of the barrel. In the trapdoor Springfield Model 1865 (and similar) the rear of the firing pin tube within the breechblock is angled away from the centerline of the barrel toward the hammer. The Sharps rifle uses a firing pin block to solve this alignment problem. The block sits within a recess in the breechblock. When struck by the hammer, the whole block is propelled forward. That part of the block with the firing pin sits on the centerline of the barrel and strikes the primer.

Fixed firing pins

Many revolvers use a firing pin that is fixed to the hammer. Simple blowback sub-machine guns that fire from the open-bolt position often have a fixed firing pin that protrudes from the face of the bolt. As the bolt fully closes on the breech the primer of the newly chambered round is struck, causing the cartridge to fire. The Owen and F1 submachine gun are examples that use bolt-face fixed firing-pins. Some mortars use a fixed firing pin mounted in the breech plug. When a mortar round is dropped down the barrel, a primer in the base of the mortar round strikes the firing pin and ignites the propelling charge.

Floating firing pins
In firearms terminology, a floating firing pin is one which is unrestricted by a firing-pin return spring or similar. While it will be captive and unable to simply fall out, either forward or backward, it is otherwise free to slide within these stops. The trapdoor Springfield Model 1865 is an example of a floating firing pin.

Striker

Hammer-operated firing mechanisms use a relatively light firing pin and rely on a transfer of momentum received from a spring-loaded hammer, in the same fashion as a punch or chisel relays the blow from a mallet. In firearms terminology, a striker (or striker mechanism) derives the impact force to strike the primer from a spring acting directly upon the firing pin – similar to a crossbow, where the striker (firing pin) is like the crossbow bolt (arrow). A striker mechanism is very common in bolt-action firearms but not to the exclusion of hammer-operated mechanisms. It is also found in other actions where the breechblock reciprocates directly inline with the axis of the barrel.

A striker mechanism will consist of the striker spring (firing spring) and the striker. The striker spring is a relatively strong spring sufficient to initiate firing. A typical striker consists of a narrow striking point, a heavier section that acts as a spring guide for the striker spring, a shoulder to restrain the spring, and a catch piece which is engaged by the trigger sear to hold the spring under tension when "cocked" and ready to fire. The striker spring is compressed between the striker's shoulder and the rear of the breechblock. A striker may be assembled from several component; however, the stored energy in the striker spring is transferred directly to the striker and then to the primer without any intermediate transfer of energy or momentum. As striker mechanisms combine both functions of hammer and firing pin in one piece, they are generally considered to be mechanically simpler but are more robust in construction than a typical firing pin.

Many small-caliber rimfire bolt-action rifles and some centerfire automatic weapons (e. g., vz. 58) may appear to have a striker-operated firing mechanism but are actually a type of linear hammer. The hammer can be likened to that of a pile driver and is mainly contained within the bolt. It is much like the striker already described except that the "hammer" upon which the firing spring acts and the firing pin are separate units. Confusingly, parts lists will often refer to this type of hammer as a "striker".

Striker-fired (or similar) bolt action firearms may be classified as cock-on-close or cock-on-open.

Cock-on-close
When the breech is opened and retracted rearward, the striker is also carried rearward so that the striker catch passes over the trigger sear. When the bolt is pushed forward to close the breech, the striker catch is held by the trigger sear. The firer must close the bolt with sufficient force to overcome the force exerted by the cocking spring. Notably, the Lee–Enfield and Belgian Mauser cock on closing as do many small-caliber rimfire bolt-action rifles.

Cock-on-open
The breech of a bolt action rifle is opened by first rotating the bolt handle. In cock-on-open operation, this rotation acts on a cam (similar to the action of a screw thread) which retracts the striker, compressing the cocking spring and holding it there. When the cocking handle is rotated closed, the cocking cam disengages but the striker is retained in the cocked position by the trigger sear.

Introduced in the Mauser Model 1871, it significantly reduced the risk of accidental discharge upon closing. The system of operation was widely adopted and is used almost exclusively in modern centerfire rifle designs. The Mauser Gewehr 98, the Mosin–Nagant and M1903 Springfield are examples of service rifles using this type of operation.

Other applications
Modern era guns in general (and not just firearms) use a firing pin of some description to initiate firing. Mechanical contact fuzes in explosive ordnance will employ a firing pin or striker to initiate detonation. Such devices include: artillery projectiles, aerial bombs and land mines. In landmines, non-metallic firing pins, made from ceramics for example, may be used to minimise their magnetic signature.

The M127A1 signal rocket (and other similar flares) have a primer in the base of the disposable launch tube. The cap contains a fixed firing-pin inside. The flare is fired by placing the cap over the base and striking it by hand.

Hand grenades of the type that use a safety lever (such as the M26 grenade) use a striker that is similar to the classic spring-loaded mousetrap. It is held under tension until the lever is released and then flips over to strike the primer cap. Some chemical oxygen generators use a primer and mousetrap type striker to initiate the chemical reaction.

title: Firing pin


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title: File:Stanislaus i of poland.JPG


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Danny Gardella

Daniel Lewis Gardella (February 26, 1920 – March 6, 2005) was an American professional baseball player who played most of his Major League Baseball (MLB) career as a left fielder with the New York Giants from to. Born in New York City, he batted and threw left-handed.

Gardella is best known as one of the handful of MLB players who "jumped" their organized baseball teams to play in the "outlaw" Mexican League in 1946. After being blacklisted by Commissioner of Baseball Happy Chandler, Gardella filed suit against MLB, arguing that the reserve clause (and by extension, MLB's antitrust exemption) was illegal. The case, which was settled out of court, preceded the Seitz decision that would eventually guarantee MLB players free agency.

Career
Gardella was a longshoreman at the Jersey City naval shipyard when he was discovered by a Giants scout in 1944, as a player on a semipro shipyard team. He played six weeks with the minor league Jersey City Giants before debuting with New York on May 14, 1944.

Known more for his on-field antics than his playing ability, Gardella would often walk on his hands, and perform other acrobatic stunts. He was also one of the first players to train with weights. Nevertheless, he was the first major league player who challenged baseball's reserve clause in an early chapter in the labor-management skirmishes that brought free agency and multimillion-dollar player contracts.

Major League Baseball
In a three-season career, Gardella compiled a .267 batting average with 24 home runs and 85 RBI in 169 games. His most productive season came in 1945, when he hit .272 with 18 home runs and 71 RBI in 121 games. In that season, some of his teammates included Ernie Lombardi, Mel Ott, Joe Medwick and Bill Voiselle.

Mexican League
However, in 1946, the Giants were interested in players returning from World War II military service. Gardella had been offered US$5,000 to play for the Giants, a raise of $500 from his salary the year before; he returned the contract unsigned, hoping to renegotiate at spring training. However, after arriving in Miami, Gardella was informed by manager Mel Ott that even if he did sign the contract, his career with the Giants was over and he would be put on the trade block.

Three days later, Gardella announced he had accepted an $13,000 offer to play in Mexico; the outfielder had met and befriended Mexican League president Jorge Pasquel over the offseason at a New York gym. Pasquel had also made generous offers to other major leaguers; pitchers Sal Maglie, Alex Carrasquel and Max Lanier and catcher Mickey Owen all defected to Mexico, despite the objections of their major league clubs.

In 100 games with the Azules de Veracruz, Gardella batted .275 with 13 home runs and 64 runs batted in. Veracruz manager Ramón Bragaña chose to play Gardella, naturally a left fielder, at first base. He was named to the Mexican League All-Star Game on July 9, 1946 as part of the Southern squad, where he hit two home runs.

Commissioner of Baseball Happy Chandler imposed a ban of at least five years on all the players who had gone to the Mexican League for violating the reserve clause. Shortstop Vern Stephens also joined the exodus but immediately returned before the season started to escape the sanction. The first player to learn of Chandler's seriousness was Owen, who returned the same year, asked for clemency, and was refused.

Gardella v. Chandler
In October 1947, unable to get a baseball job in the major or minor leagues after playing in Mexico, Gardella sued the Major League Baseball hierarchy and the Giants in the United States District Court for the Southern District of New York, seeking $300,000 in damages. He charged that the reserve clause was "monopolistic and restrains trade." A year later, the case was dismissed by a federal judge who cited a 1922 Supreme Court ruling that found baseball was not a business engaged in interstate commerce within the meaning of federal antitrust law. But in February 1949, the Second Circuit Court of Appeals, in a 2-to-1 ruling, sent the case back to the district court and ordered a trial on Gardella's contentions.

In June 1949, faced with the prospect of a courtroom defeat, Chandler offered amnesty to the players who had gone to the Mexican League. Gardella, warned by his lawyer that he faced a long and costly legal battle, dropped his lawsuit. He said later that he received a $60,000 settlement from baseball.

Later years
In 1950 Gardella signed with the St. Louis Cardinals, but was sent to the minors after one at bat and never again played in the major leagues. After leaving the game, he worked in a warehouse, as a hospital orderly and as a gym trainer.

Many years after Gardella faded from the baseball scene, the United States Supreme Court rejected two challenges to the reserve clause, most notably in the case, brought by outfielder Curt Flood. However, the players won free agency on December 23, 1975 after arbitrator Peter Seitz, ruling in a case brought by pitchers Dave McNally and Andy Messersmith, found that players could leave their teams after playing out their contracts.

Reflecting on his lawsuit and his possible consequences in an interview with the Los Angeles Times in 1994, Gardella took pride in having brought his court challenge. "I feel I let the whole world know that the reserve clause was unfair," he said. "It had the odor of peonage, even slavery."

Gardella died from congestive heart failure in Yonkers, New York on March 6, 2005, at age 85.

title: Danny Gardella


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User:Jeff Rutsch

As a child, I kept an ex-Punahou library edition of the 1976 World Book Encyclopedia by my bed, and read it for fun. Looking back, I thought I was the world's nerdiest kid, until recently I found out that a friend and her sisters would have competitions to see which could find the most interesting encyclopedia article, before the time expired!

Wikipedia is along the same set of impulses for me. I enjoy general knowledge for its own sake, Wikipedia helps fill the need. I'm happy to contribute to such a worthwhile project. The main areas I expect to contibute to are:

 * Hawai'i (and Hawaiian Music)
 * Foreign Cinema (particularly Bollywood, Hong Kong Cinema, and Korean Cinema)
 * Early history of Christianity
 * History of all kinds
 * Pop Music - I enjoy many kinds, particularly shoegazer rock, indie pop, indie hip-hop, soul, and anything reminiscent of the Beach Boys. I also enjoy foreign pop music, especially Serge Gainsbourg, Cambodian Rock, and Trattoria-associated bands

My principle edits have been:
 * Creating the biography of Philippine actor/presidential candidate, Fernando Poe, Jr.
 * Creating an entry for the Bollywood movie Kuch Kuch Hota Hai
 * A substantial edit of the history of the Mongols (which could still use more work)
 * Adding information to Slack-key guitar

I was born in Honolulu, Hawai'i, and lived in Oakland, California for a ways. I currently live in Shanghai.

title: User:Jeff Rutsch


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Charles Dundas (colonial administrator)

The Honourable Sir Charles Cecil Farquharson Dundas, KCMG, OBE KStJ (6 June 1884 – 10 February 1956 ) was a British colonial administrator who served as Governor of the Bahamas from 1937 to 1940 and Governor of Uganda from 1940 to 1944. He was the fifth son of Charles Saunders Dundas, 6th Viscount Melville.

Early career
He first served as Assistant District Commissioner in the British East Africa Protectorate in Mombasa from 1908. This was following by a posting to Nairobi, followed by a secondment with the Indian Army in German East Africa during World War.

Tanzania
In 1921, Dundas became district commissioner of the Moshi area in Tanzania and Secretary for Native Affairs about 1925. In 1926, he was made a member of the Executive Council of the Tanganyika Territory.

In 1930, he founded the Kilimanjaro Native Cooperative Union. He popularised the area's coffee production, and was given the title Wasaoye-o-Wachagga (Elder of the Chagga).

Dundas became very popular and respected during his stay at Moshi. When he left Moshi for the last time by train to Tanga and ship to Dar es Salaam, the Chagga reputedly hired a band to accompany him on board the ship and serenade him on his journey. As the boat sailed into Dar es Salaam harbour, the band apparently struck up God Save the King.

Bahamas
Dundas served as Colonial Secretary of the Bahamas from April 1929 to July 1934.

Later, Dundas was Governor of the Bahamas, appointed 1937. He was replaced by the Duke of Windsor in 1940.

Uganda
Dundas then became Governor of Uganda.

Awards and Honours
Dundas was knighted in 1938. In 1942, he was also appointed a knight of the Venerable Order of the Hospital St John of Jerusalem.

The settlement of Dundas Town in Marsh Harbour, Bahamas was named for him.

Death
Dundas died on 10 February 1956, aged 71, while he was at the barber. He was survived by his wife Anne, Lady Dundas and one sister. A funeral service was held at Holy Trinity Church, Sloane Square. Dundas was buried in Kensal Green Cemetery.

title: Charles Dundas (colonial administrator)


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Dagwood Bumstead

Dagwood Bumstead is a main character in cartoonist Chic Young's long-running comic strip Blondie. He debuted in the first strip on September 8, 1930.

He was originally heir to the Bumstead Locomotive fortune, but was disowned when he married Blondie née Boopadoop, a flapper whom his family saw as below his class. He has since worked hard at J. C. Dithers Construction Company as office manager to support his family. The Bumsteads' first baby, Alexander, was originally named Baby Dumpling. The name of his daughter, Cookie, was chosen by readers in a national contest. The family circle is rounded out by Daisy the dog. The origin of both Dagwood's last name and Daisy's name came from Chic Young's long-time friend Arthur Bumstead and his dog, Daisy.

Characteristics
His favorite things in life include his wife Blondie, his kids, naps on the sofa, long baths, and food. Dagwood is famous for concocting tall, multilayered sandwiches topped with an olive on a toothpick, and the term "Dagwood sandwich" has entered American English. Dagwood often made these sandwiches late at night.

Dagwood frequently has problems with door-to-door salesmen, rude telemarketers and store salespeople, crashing into the mailman (Mr. Beasley) as he rushes from home, getting ready before the carpool leaves without him, getting to work on time, his boss J.C. Dithers, and Cookie's many dates. He is often suspicious of her dates and keeps a close watch on them when they come to the house. Other characters in his universe include Elmo Tuttle, a pesky little neighborhood kid who wanders in and out of the Bumstead house; next-door neighbors Herb and Tootsie Woodley; Lou, the sarcastic cook in a local diner; and Mr. Dithers' domineering wife, Cora. Dagwood's birthday is July 20, or April 21.

Appearances in other media
Over the years, Dagwood has appeared not only in daily newspapers, but also in comic books, Big Little Books, Whitman novels for children and other print materials, as well as radio, film, and television. Arthur Lake played Dagwood in the Blondie film series (1938–50), radio series and the short-lived 1957 TV series. Hal Le Roy portrayed Dagwood in the pilot for the 1957 series. Will Hutchins played him in the 1968 TV series. He made several cameo appearances in Garfield Gets Real, alongside Grimmy from Mother Goose and Grimm. Dagwood and his wife also made a cameo appearance in a Garfield strip originally published April 1, 1997. In a fourth wall break, Garfield refers to this as "moving to a different comic strip". Dagwood made another appearance in Garfield comic strips on August 20, 2005, to invite Jon and Garfield for Blondie and his anniversary party.

Dagwood also made a cameo appearance in the 1946 cartoon Hollywood Canine Canteen, where his wife Blondie and he (named Dogwood in this short) are portrayed as anthropomorphic dogs working in a snack bar. Penny Singleton and Arthur Lake voiced these characters, respectively.

In the song "Homemade Mummy", alternative rapper Aesop Rock briefly refers to Dagwood.

title: Dagwood Bumstead


text:
Andrew Dũng-Lạc

Andrew Trần Dũng-Lạc (Anrê Trần An Dũng Lạc, ), André Dũng-Lạc; c. 1795 – 21 December 1839) was a Vietnamese Roman Catholic priest. He was executed by beheading during the reign of Minh Mạng. He is a saint and martyr of the Catholic Church.

Biography
He was born Trần An Dũng in Vietnam in 1795. He took the name Andrew at his baptism (Anrê Dũng) and was ordained a priest on 15 March 1823. During persecution, Andrew Dũng changed his name to Lạc to avoid capture, and thus he is memorialised as Andrew Dũng-Lạc (Anrê Dũng Lạc). His memorial is 24 November; this memorial celebrates all of the Vietnamese Martyrs of the 17th, 18th, and 19th centuries (1625–1886).

title: Andrew Dũng-Lạc


text: Category:Austrian ice hockey players

title: Category:Austrian ice hockey players


text: Category:Austrian sportspeople

title: Category:Austrian sportspeople


text:
Bountiful (Book of Mormon)

Bountiful is the name of two places described in the Book of Mormon, a religious text dictated in 1829 by Joseph Smith. The first location is set in the Old World near Jerusalem, and the second location is set somewhere in the Americas. While secular and non-LDS scholars consider the Book of Mormon to be a work of fiction, Latter Day Saints view the book as a chronicle of actual indigenous American people. Accordingly, several scholars in The Church of Jesus Christ of Latter Day Saints have attempted to coordinate the Book of Mormon text relating to Bountiful with actual locations in the Old World and the New World.

The Book of Mormon references have inspired Mormon settlers to give the name Bountiful to two towns: Bountiful, Utah and Bountiful, British Columbia.

Old World
In the First Book of Nephi in the Book of Mormon, Bountiful is described as a lush land on the coast containing "much fruit and also wild honey" where Lehi and his party settle temporarily before building their ship. After the ship is completed, Lehi's party departs Bountiful and sails to the Americas. (See Archaeology and the Book of Mormon.)

Sea "Irreantum"
Upon their arrival at the coast, the Book of Mormon states that Lehi's group named the sea Irreantum, which is said to mean "many waters". Anciently, the Arabian Sea was referred to by the Latin name Mare Erythraeum. LDS researchers Lynn and Hope Hilton point out the similarity between the words Irreantum and Erythraeum.

Speculative real world locations
Many LDS scholars and researchers believe that the location of Bountiful can be correlated with any of several locations on Oman's southern Dhofar coast on the Arabian peninsula. Locations that have been evaluated are Wadi Hajr (Yemen), Wadi Masilah (Yemen), Dhalqut (Oman), Rakhyut (Oman), Salalah (Oman), Khor Rori/Wadi Darbat (Oman), and Wadi Sayq/Kohr Kharfot (Oman). In order to match the characteristics outlined in the Book of Mormon, Aston suggests that there are 12 different requirements that a viable candidate for Bountiful must meet : After visiting and evaluating every site on the southern Arabian coast that might qualify as Bountiful, Aston concluded that all sites were found to be incapable of meeting every one of these requirements with the exception of Wadi Sayq/Khor Kharfot. Other researchers however disagree with this opinion and favor the location of Khor Rori 40 kilometers to the east of Salalah.
 * 1) The location must lie nearly eastward of Nahom.
 * 2) The coast must be accessible from the interior desert.
 * 3) Both the general area and the location when the Lehites camped must be fertile and capable of producing crops.
 * 4) It must be a coastal location.
 * 5) It must be very fertile, with "much fruit and also wild honey" and small game.
 * 6) Timber must be available with which to build a ship.
 * 7) Freshwater must be available year-round.
 * 8) A mountain must be located nearby to account for Nephi's reference to going to a mountain to "pray oft".
 * 9) Cliffs overlooking the ocean must be present to account for Nephi's brother's attempt to throw him "into the depths of the sea".
 * 10) Ore and flint must be available with which to make fire and fabricate tools to build a ship"
 * 11) No resident population at the time of the Lehite's arrival.
 * 12) Wind and ocean currents capable of carrying a ship out into the ocean

Wadi Sayq/Khor Kharfot
Aston concluded that the Wadi Sayq/Khor Kharfot site meets all of the requirements to qualify as Nephi's Bountiful. Some LDS researchers believe that the Wadi Sayq (River Valley) and Khor Kharfot (Fort Inlet or Port) site is the most viable candidate, and discount other potential sites as they lack key aspects of the "Bountiful" described by Nephi. Other LDS researchers however disagree with this opinion and discount the Wadi Sayq/Khor Kharfot site for several reasons. Reynolds, in his opinion, describes why he feels Wadi Sayq/Khor Kharfot meets the requirements described by Aston :
 * 1) Khor Kharfot is situated less than one degree from due east of Nehem (Nahom).
 * 2) The valley of Wadi Sayq leads to the ocean from the desert interior, and is the only wadi that flows from the high desert eastward toward the coast. The coast is accessible by traveling through the bottom of Wadi Sayq.
 * 3) Khor Kharfot is the most fertile site on the southern Arabian coast. The region of fertility extends two miles into the Wadi Sayq.
 * 4) There is evidence of inhabitation and use as a small seaport during the Islamic period. Water was available through freshwater springs and an ancient river.
 * 5) A number of sizable trees exist in the area, with evidence of ancient forests. These trees could have provided sufficient lumber to build a ship.
 * 6) Khor Kharfot has the largest permanent flow of fresh water of any site on the coast.
 * 7) A large mountain overlooks the west end of the beach.
 * 8) Cliffs rise above the ocean in this area.
 * 9) Iron in the form of specular hematite is available in the Marbat plain, within a few days' hike to the east of Khor Kharfot.
 * 10) A form of flint is available on the surface in large quantities.
 * 11) Ancient ruins show that Khor Kharfot was occupied intermittently, although it is currently uninhabited.
 * 12) The coast is well suited to sailing, with seasonal winds in the fall blowing east.

Salalah
In Mormon culture, the most popular traditional location of Bountiful is Salalah in modern Oman. LDS scholar Hugh Nibley first proposed this location as Nephi's Bountiful in an article published in the Improvement Era in 1950. Nibley's conclusion was based upon early writings describing life in Arabia, including an account describing the fertile Salalah area written by English explorer Bertram Thomas.

Khor Rori/Wadi Darbat
Khor Rori is an Iron Age ship building and trading port about 40 kilometers east of the modern town of Salalah and in the same Salalah region as some of the other sites; Nephi's potential use of the site predates the earliest archaeological finds on this site. In contrast to inaccessible Kohr Kharfot, many LDS researchers are now of the opinion that Khor Rori better meets all of the 12 key points addressed by Aston and others as well as additional aspects they failed to address. These additional points that Kohr Kharfot lack include accessibility for caravan arrival, rich abundance of timber-bearing ancient and modern groves, fresh vegetation extending from Kohr Rori many miles up the Wadi Darbat, large amounts of year-round fresh water teeming with aquatic and wildlife, abundance of wild honey, an inland natural port framed by twin integral seaside cliffs, a readily accessible mountain backdrop for Nephi's prayers, annual monsoon season floods that easily transport timber from Wadi Darbat directly to the seaside Kohr Rori port, and a protected harbor in which a ship could be rigged and seamanship could be learned. Another important aspect is that the Old World location and scenery would have had to be impressive enough that later generations of New World Book of Mormon people would recall and honor the location by their reuse of the name "Bountiful". The competing site Kohr Kharfot remains an uninhabited and inaccessible rock canyon defile with no natural harbor except as a temporary resting spot for passing fisherman and wandering herders due to its relatively undesirable location; in fact the best and almost only access to this Kharfot is by sea. On the other hand, Kohr Rori has been highly desirable over time. Today the site supports the Unesco archaeological site of Sumharam of Frankincense fame. Lehi's general route from Jerusalem to the Dhofar area followed many elements of the Frankincense Trail which logically places Kohr Rori as a natural terminus. Extensive archaeological research by many scholars including the 2008 work sponsored by the Omani government have found Iron tools, a temple culture with ritual cleansing and altar worship, ship building remains, and many other aspects congruent with the desirability of Kohr Rori. Today the larger surrounding area continues to agriculturally "blossom as the rose" in the "wilderness." (Isaiah 35:1-2) While Kohr Kharfot supports the remains of one stone goat corral and shepherd's shelter (mistakenly identified by one researcher as the remains of a Nephi-built Temple built after the pattern of Solomon's Temple), the bounty of Kohr Rofi is exemplified by hundreds of such structures both ancient and modern. Many LDS researchers have evolved in their thinking and now consider Kohr Rori as the most natural and logical location on the Dhofar Coast for Nephi's "Bountiful."

New World
The Book of Mormon refers to a city on the American continent called Bountiful. It has significance in the book as the place where Jesus Christ is said to have visited people in the Book of Mormon civilization after his resurrection. As with most Book of Mormon places, secular scholars consider the New World Bountiful fictional. LDS archeologist John Sorenson believes it to have been in what today is the Mexican state of Tabasco.

An alternate view is that Bountiful was in North America. In what is known as the heartland theory, Nephi and his posterity established themselves in the Iowa area, with their primary city called Zarahemla, believed to be Montrose, Iowa, directly west across the Mississippi River from Nauvoo, Illinois.

The heartland theory has Nephi's family arriving in the Florida panhandle and gradually moving north through the Tennessee and Mississippi River valleys, eventually establishing their civilization in the Ohio area and covering an area from the Mississippi River, east to New York, and south to Florida. The idea of a central American settlement is known as the M2C theory and has begun to fall out of favor amongst Mormon scholars.

Other LDS argue that the New World land and city of Bountiful cannot be very distant from the location of the land Cumorah given in LDS scripture. This interpretation understands the Cumorah in the Book of Mormon to be identical to the Cumorah mentioned in Doctrine and Covenants 128:20.

title: Bountiful (Book of Mormon)


text:
Talk:Tridentine Rite

1 August 2004
For more information on the Tridentine Rite, see http://www.newadvent.org/cathen/15030c.htm — Preceding unsigned comment added by 166.122.140.1 (talk • contribs)

title: Talk:Tridentine Rite


text:
Kilimanjaro Native Co-operative Union

Kilimanjaro Native Co-operative Union (KNCU) is a cooperative federation in Tanzania and the oldest cooperative in the country, founded in 1930 by Charles Dundas. KNCU is owned by the farmers of the 90 primary cooperative societies which buy coffee from the farmers on Kilimanjaro. Offices for the cooperative are located in Moshi.

KNCU flourished in the 1950s and 1960s and drove much of the development of the Kilimanjaro Region. In 1977 it was nationalised by the government. This act was reversed in 1984 and KNCU became independent again, although subject to government control of their buying and marketing. Since then, the primary co-operatives and their union have gradually won back their independence. The liberalisation of the coffee industry in the early 1990s saw private companies competing with the cooperatives to buy the coffee of their members. Many cooperatives in Tanzania died. KNCU initially lost 80% of its market and struggled for four years. Since 1998, it has steadily won back market share and is now the largest buyer of Kilimanjaro smallholder coffee. KNCU has also worked closely with the Fair Trade movement and supplies coffee for the Fair Trade Certified Kilimanjaro Roasted Coffee from Cafédirect.

title: Kilimanjaro Native Co-operative Union


text:
Jack Graney

John Gladstone Graney (June 10, 1886 – April 20, 1978) was a Canadian professional baseball left fielder. He played in Major League Baseball for 14 seasons, all with the Cleveland Indians franchise. In his 1402-game career, Graney batted .250 (1178-for-4705) with 706 runs, 18 home runs and 420 RBI.

Following his playing days, Graney became a baseball radio broadcaster, providing play-by-play for the Indians from 1932 to 1953. He was inducted into the Cleveland Indians Distinguished Hall of Fame for non-uniformed personnel on August 11, 2012, prior to a game at Progressive Field. He is the recipient of the 2022 Ford C. Frick Award.

Playing career
Graney began his professional baseball career as a pitcher, and remained one through the 1909 season. He pitched in two games for the Cleveland team (then known as the Naps) in 1908, and spent the rest of 1908 and 1909 with the Portland Beavers. When he was brought back up to the Naps' roster in 1910, they converted him to an outfielder, as team management did not trust his control at the major league level.

Graney was the first batter to face Babe Ruth in a major league game, on July 11, 1914. He led the American League with 41 doubles in 1916, scoring a career-high 106 runs, and led the league in walks in both 1917 and 1919.

On August 17, 1920, Indians shortstop Ray Chapman, Graney's roommate and best friend, died after having been struck in the head by a Carl Mays pitch in a game against the New York Yankees the day before. Graney was devastated, and suffered a breakdown upon viewing Chapman's body, having to be forcibly removed from the hospital room. Two days later during the casket viewing, Graney fainted. He was too distraught to attend the funeral and never forgave Mays for what he believed was an intentional beaning. The Indians went on to win the pennant and 1920 World Series against Brooklyn, with Graney going hitless in his only three postseason at-bats.

Broadcasting
After retiring from playing, Graney became a play-by-play broadcaster for the Indians, thereby becoming the first former Major League Baseball player to become a radio broadcaster in the United States. From 1947 to 1953, Graney’s partner in the radio booth was fellow Ford C. Frick Award recipient Jimmy Dudley. Nationally, Graney broadcast the 1935 World Series for CBS radio. He also called games for the Cleveland Barons of the American Hockey League.

Graney died at age 91 in Louisiana, Missouri, on April 20, 1978.

Legacy
Graney was inducted into the Canadian Baseball Hall of Fame in 1984, its second year of operation. In 1987 the Canadian Baseball Hall of Fame instituted an award in Graney's name, presented periodically to journalists deemed to have made notable contributions to promoting baseball within Canada.

In the 2022 Baseball Hall of Fame balloting, he won the Ford C. Frick Award.

title: Jack Graney


text:
Francis A. Marzen

Francis A. Marzen (March 14, 1925 – July 19, 2004) was a priest of the Roman Catholic Diocese of Honolulu, former editor of the Hawaii Catholic Herald and an information specialist for the City & County of Honolulu in the administration of Mayor Frank Fasi.

Born in East Mauch Chunk — present-day Jim Thorpe, Pennsylvania — Marzen studied at the Pontifical College Josephinum in Worthington, Ohio and was ordained in the fledgling diocese in the Hawaiian Islands in 1951 alongside his classmate, Bernard J. Eikmeier. Marzen was the founding pastor of Our Lady of Good Counsel Church and School in Pearl City as well as Saints Peter and Paul Church in the Kapi`olani Business District of Honolulu.

Marzen was appointed a Chaplain of His Holiness with the title of Monsignor by Pope John XXIII in 1963. His classmate Eikmeier joined him in the ranks of the monsignori many years later during the episcopate of Joseph Anthony Ferrario.

After thirty years with the Hawaii Catholic Herald, twenty of which were spent as editor, Marzen was dismissed from his position by the newly appointed Bishop Ferrario. In 1986, Marzen retired from his position as pastor of Saints Peter and Paul Church. He was subsequently hired in 1987 by Mayor Frank Fasi as an information specialist.

title: Francis A. Marzen


text:
Talk:An Post

Untitled
In 2003, An Post rebranded its post offices network as "Post Office", with a new white and red logo

Is this not a confusion with the "Service Plus" logo, which is an addition to An Post's logo -- as in this example? I don't believe An Post has in fact introduced "Post Office" as a brand - or replaced the An Post logo (as the present wording seems to imply). Any comments? -- Picapica 08:44, 1 Aug 2004 (UTC)

Branding
I'm not sure it's entirely clear what the An Post branding gurus are up to. The post offices and some letter boxes have been repainted a horrible cyan-hued tone of green. It seems they intend to have "Letterpost", "Post Office", etc as seperate brand identities under the umbrella of "An Post" (as the overall corporate identity). So - I don't know if the article is accurate, I do know that it may not be simple to find out! Try An Post's website (I don't have time to go look at it right now). Zoney 19:36, 1 Aug 2004 (UTC)

No, Post Office has supplanted ServicePlus. You can see the logo concerned online here: BillPay. Substitute PostOffice for BillPay and you have the logo concerned). Most Post Offices I know now have the Post Office logo replacing the An Post one on the outside of post offices. The one on Ormond Quay is one example I can think off off hand. (Mind you there is one on the south quays that has the P&T "Offig an Phoist" still on the outside). Maynooth also has it (the PostOffice logo, that is). The logo is on a lot of An Post leaflets too.

I don't know if they are going to continue this though, I read at one point that they were going to go back to using An Post for everything, but I can't find this with a quick Google search.

I should point out that the logo in question is in fact that of An Post Transaction Services, and not of An Post itself - the familar lowercast "~post" remains the official An Post corporate logo. But its no longer on the exterior of most Post Offices...

--Rdd 01:35, 1 Apr 2005 (UTC)

To report on the latest... An Post seem to have introduced a "Mark II" version of the PostOffice branding this year. I've only seen it on a very small number of post offices, but it reinstates the classic An Post logo on the exteriors alongside the "PostOffice" (or "OifiganPhoist") logotype. The red-and-white PostTS dots logo is gone though. One post office in Dublin I know that has this new version is Blanchardstown Shopping Centre.--213.94.253.175 23:14, 11 July 2005 (UTC)

Duplicate picture?
Just wondering, does anyone else not find it, well a bit unusual, to include the same image twice. Once from far back, and another close up? I thought that it seemed like an indisputable thing, but obviously I was wrong. I certainly can't think of another article which does it. Now the closeup, I understand. But what's the need for the view from far back? - Estoy Aquí (t • c • e) 22:28, 13 November 2007 (UTC)

 * Well, the fact that no other article does it shows a general failure of the imagination! If you had deleted the close-up detail which shows old and new branding rather than the "far back" showing the overall new branding I might have met you half-way (well, probably not); as it is I must say the GPO photo suffers from over-editing with the pillars looking like someone had twisted them. To much "sharpening" is my diagnosis. (Sarah777 23:05, 13 November 2007 (UTC))
 * What about this one Image:Oifig an Phoist (An Rinn, Baile Átha Cliath) Kaihsu Tai.jpg instead of the duplicate? And maybe this one Image:GeneralPostOfficeDublin 20060803 KaihsuTai.jpg could be used instead of the current GPO image. ww2censor 23:23, 13 November 2007 (UTC)
 * Well, I certainly think the GPO is a vast improvement! No prob with restoring Ringsend...but that PO is now deceased. Take the g****m duplicate out! (Sarah777 07:26, 14 November 2007 (UTC))
 * Made those changes but that small size (to match prosperous PO) doesn't do justice to the Ringsend pic - it looks a bit furry on my screen. I leave the layout to you Ww - you being the Postman here abouts:) (Sarah777 07:45, 14 November 2007 (UTC))
 * According to the MOS you are not supposed to set the thumb size, let the users default preference decide the size—180px by default. I have issues with that MOS, but that's the way it is and I was made very aware of that during the FAC for Postage stamps of Ireland, where I would have preferred a smaller size for some images (on my screen). Some detail just does not show well at any small sizes on your screen (don't know the resolution) or mine at 1680 x 1050. BTW I did not mean there to be 2 full post office images on the page, one close up and one full, but now there are 2 full ones. Cheers ww2censor 16:52, 14 November 2007 (UTC)
 * I must say, without any bias, the Ringsend one looks terrible at its current size. Maybe zap it? Those MOS guys are aesthetically challenged and as you know I don't have much respect for authority. (Sarah777 18:57, 14 November 2007 (UTC))
 * Maybe you can get out and take a shot or two - one closeup and a full post office shot - preferable not of the same place. Whatever you can do would be great because you are closer than I to any Irish post offices. Cheers ww2censor 19:15, 14 November 2007 (UTC)
 * I will do my very best! If I could get the pizzaz of User:Kaihsu I'd be happy as a lamb in clover. (Sarah777 19:21, 14 November 2007 (UTC))
 * Having been a photographer for 25 years I had plenty of occasion to wait around for the weather to come good for a specific. Some photos of Bank of Ireland in College Green, actually Westmoreland Street side, took up to 3 weeks to get good weather at the right time of day, so I wish you good weather whenever you want it. At this time of year it can often be a nice crisp, clear and sunny morning, so get up early! Oh, yeah, you do get up early as I have seen you online at 1:00 A.M. EST, i.e., 6:00 A.M. Irish time. Cheers & thanks. ww2censor 19:32, 14 November 2007 (UTC)

Criticism
Is there is scope in this article to mention some criticism of the service An Post gives, namely their delivery times and failure to meet targets set by Comreg? 79.97.151.142 (talk) 21:46, 29 January 2010 (UTC)

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title: Talk:An Post


text:
Korean Martyrs

The Korean Martyrs were the victims of religious persecution against Catholics during the 19th century in Korea.

Overview
There were 5 main sets of persecutions against Christians in nineteenth-century Korea;
 * Catholic Persecution of 1791
 * Catholic Persecution of 1801
 * Catholic Persecution of 1839
 * Catholic Persecution of 1846
 * Catholic Persecution of 1866

Between 8,000–10,000 Korean Christians were killed during this period. In May 1984, 103 Catholics were canonised en masse, including the first Korean Catholic priest, Andrew Kim Taegon, who was executed by sword in 1846.

In 2014, Paul Yun Ji-Chung and 123 companions were declared "Venerable" on 7 February 2014 and on 16 August 2014. They were beatified by Pope Francis during the Asian Youth Day in Gwanghwamun Plaza in Seoul. They further moved to beatify Catholics who were killed by North Korean communists during the Korean War.

Background
At the end of the eighteenth century, Korea was ruled by the Joseon Dynasty. It was a society based on Confucianism and its hierarchical, class relationships. There was a small minority of privileged scholars and nobility while the majority were commoners paying taxes, providing labor, and manning the military, all above a slave class.

When scholars first introduced Christianity to Korea, ordinary people flocked to the new religion. The new believers called themselves Chonju Kyo Udul, literally "Friends of the Teaching of God of Heaven". The term "friends" was the only term in the Confucian understanding of relationships which implied equality.

History
During the early seventeenth century, Christian literature written in Chinese was imported from China to Korea. The Catholic ideas espoused in them were debated and denounced as heterodoxy as early as 1724. In 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study the faith. At this point some Koreans started to be converted to Catholicism.

When a Chinese priest managed to secretly enter the country a dozen years later, he found 4,000 Catholics, none of whom had ever seen a priest. The Catholic communities were led almost entirely by educated laypeople from the aristocracy, as they were the only ones who could read the books that were written in Hanja.

The community sent a delegation on foot to Beijing, 750 miles away, to ask the city's bishop for their own bishops and priests. Eventually, two Chinese priests were sent, but their ministry was short-lived, and another forty years passed before the Paris Foreign Mission Society began its work in Korea with the arrival of Father Maubant in 1836. Paul Chong Hasang, Augustine Yu Chin-gil and Charles Cho Shin-chol had made several visits to Beijing in order to find ways of introducing missionaries into Korea.

Since the Sinhae persecution of 1791-1801, there had been no priest to care for the Catholic community. Serious dangers awaited the missionaries who dared to enter Korea. The bishops and priests who confronted this danger, as well as the laypeople who aided and sheltered them, were in constant threat of losing their lives.

Bishop Laurent Imbert and ten other French missionaries were the first Paris Foreign Missions Society priests to enter Korea. During the daytime, they stayed in hiding, but at night they traveled about on foot attending to the spiritual needs of the faithful and administering the sacraments. The first Korean Catholic priest, Andrew Kim Taegŏn, who was trained in Macau, succeeded in entering Korea as a missionary. However, thirteen months after his ordination he was put to death by the sword in 1846 at the age of 26. He is now recognised as the patron saint of Korean clergy.

The idea of Catholics gathering in one place with no distinction on the basis of class were perceived to undermine "hierarchical Confucianism", the ideology which held the state together. The new learning was seen to be subversive of the establishment and this gave rise to systematic suppression and persecution. Official documents detail trials and the sentences. There were four major persecutions; the last one was in 1866, at which time there were only 20,000 Catholics in Korea (other Christian denominations did not enter Korea until sometime later). The vast majority of the martyrs were laypeople.

Recognition
More than 10,000 martyrs died in persecutions which extended over more than one hundred years. Of all these martyrs, seventy-nine were beatified in 1925. Twenty-four others were beatified on 6 October 1968. They had died in the persecutions of 1839 (Ki-hae persecution), 1846 (Pyong-o persecution) and 1866 (Pyong-in persecution). All together, 103 martyrs were canonized by Pope John Paul II on 6 May 1984. In breaking tradition, the ceremony did not take place in Rome but Seoul. Their feast day is September 20. Andrew Kim Taegŏn wrote to his parish as he awaited his execution with a group of twenty persons: "My dear brothers and sisters, know this: Our Lord Jesus Christ upon descending into the world took innumerable pains upon and constituted the holy Church through his own passion and increases it through the passion of its faithful… Now, however, some fifty or sixty years since the holy Church entered into our Korea, the faithful suffer persecutions again. Even today persecution rages, so that many of our friends of the same faith, among whom I am myself, have been thrown into prison… Since we have formed one body, how can we not be saddened in our innermost hearts? How can we not experience the pain of separation in our human faculties?

However, as Scripture says, God cares for the least hair of our heads, and indeed he cares with his omniscience; therefore, how can persecution be considered as anything other than the command of God, or his prize, or precisely his punishment?… We are twenty here, and thanks be to God all are still well. If anyone is killed, I beg you not to forget his family. I have many more things to say, but how can I express them with pen and paper? I make an end to this letter. Since we are now close to the struggle, I pray you to walk in faith, so that when you have finally entered into Heaven, we may greet one another. I leave you my kiss of love."

In the early 1870s, Father Claude-Charles Dallet compiled a comprehensive history of the Catholic Church in Korea, largely from the manuscripts of martyred Bishop Antoine Daveluy. The Korean Martyrs were known for their staunchness, sincerity, and number of their converts.

According to Ernst Oppert, "An observation, founded upon many years' experience, may not be out of place here, and that is, that among all Asiatic nationalities there is probably none more inclined to be converted to Christianity than the Corean [sic]… He becomes a Christian from conviction, not from any mercenary motives."

Bishop and martyr Simeon François Berneux wrote, "The Corean [sic] possesses the most perfect dispositions for receiving the faith. Once convinced, he accepts and attaches himself to it, in spite of all sacrifices it may cost him."

The priest Francis Goldie stated, "Certainly few countries, if any, have to tell of such a painful apostolate, or of one which has had such success. Japan alone in later days can boast a martyrology at all to compare with that of Corea [sic] in the number of the slain, or in the heroism of those who died for Christ."

Andrew Kim Taegon, Paul Chong Hasang and 101 Companions
The Christian community first began to take shape when Yi Seung-hun started to study Christian doctrine by himself and was eventually baptized and given the name Peter in 1784. Because of their belief in the Christian God, the first Korean Christians were persecuted repeatedly, rejected by their families, and suffered a loss of their social rank. Despite persecutions, the faith continued to spread.

The Christian community in Korea was given the assistance of two Chinese priests, but their ministry was short-lived, and another forty years passed before the Paris Foreign Missions Society began its work in Korea with the arrival of Father Mauban in 1836. A delegation was selected and sent to Beijing on foot, 750 miles, in order to ask the Bishop of Beijing to send them bishops and priests.

The same appeal was made to the Pope in Rome. Serious dangers awaited the missionaries who dared to enter Korea. The bishops and priests who confronted this danger, as well as the lay Christians who aided and sheltered them, were in constant threat of losing their lives.

Until the granting of religious liberty in Korea in 1886, there were many "disciples who shed their blood, in imitation of Christ Our Lord, and who willingly submitted to death, for the salvation of the world" (Lumen Gentium, 42). Among those who died, and were later named as martyrs, were eleven priests and ninety-two lay people who would be canonized as saints.

Bishop Laurent Imbert and ten other French missionaries were the first Paris Foreign Mission Society priests to enter Korea and to embrace a different culture for the love of God. During the daytime, they stayed in hiding, but at night they travelled about on foot attending to the spiritual needs of the faithful and administering the sacraments.

The first Korean priest, Andrew Kim Taegon, found a way to make the difficult task of entering Korea as a missionary from Macau. Thirteen months after his ordination he was put to death by the sword when he was 25 years old.

Paul Chong Hasang, Augustine Yu Chin-gil and Charles Cho Shin-chol had made several visits to Beijing in order to find new ways of introducing missionaries into Korea and a bishop and ten priests from the Paris Foreign Missions Society arrived in the country for the first time since 1801.

Among the martyrs honored were fifteen women, including the two sisters, Agnes Kim Hyo-ju and Columba Kim Hyo-im. These women, in an era when Christian religious life was still unknown in Korea, lived in community and cared for the sick and the poor. John Yi Kwang-hyol died a martyr's death after having lived a life of celibacy in consecrated service to the Church.

Some of the other martyrs who were canonized that day included:
 * Damien Nam Myong-hyok and Maria Yi Yon-hui
 * John Nam Chong-sam, though of high social rank, was a model of justice, chastity and poverty;
 * John Pak Hu-jae who, after he lost his parents in the persecutions, learned to survive by making straw sandals;
 * Peter Kwon Tug-in who devoted himself to meditation;
 * Anna Pak Agi who, although she did not have a deep grasp of Christian doctrine, was wholly devoted to Jesus and Mary;
 * Peter Yu Tae-chol who confessed his faith and died a martyr at the age of 13 years old.

• Peter Yi Hoyong

• Protasius Chong Kukbo

• Magdalena Kim Obi

• Anna Pak Agi

• Agatha Yi Sosa

• Agatha Kim Agi

• Augustine Yi Kwanghon

• Barbara Han Agi

• Lucia Pak Huisun

• Damian Nam Myonghyok

• Peter Kwon Tugin

• Joseph Chang Songjib

• Barbara Kim

• Barbara Yi

• Rosa Kim Nosa

• Martha Kim Songim

• Teresa Yi Maeim

• Anna Kim Changgum

• John Baptist Yi Kwang-nyol

• Magdalena Yi Yonghui

• Lucia Kim Nusia

• Maria Won Kwiim

• Maria Pak Kunagi

• Barbara Kwon Hui

• Johannes Pak Hujae

• Barbara Yi Chonghui

• Maria Yi Yonhui

• Agnes Kim Hyochu

• Francis Choe Kyonghwan

• Laurent-Marie-Joseph Imbert

• Pierre-Philibert Maubant

• Jacques-Honoré Chastan

• Paul Chong Hasang

• Augustine Yu Chinkil

• Magdalena Ho Kyeim

• Sebastian Nam Igwan

• Kim Juliette

• Agatha Chon Kyonghyob

• Charles Cho Shinchol

• Ignatius Kim Chejun

• Magdalena Pak Pongson

• Perpetua Hong Kimju

• Columba Kim Hyoim

• Lucia Kim Kopchu

• Catherine Yi

• Magdalena Cho

• Peter Yu Tae-chol

• Cecilia Yu Sosa

• Barbara Cho Chungi

• Magdalena Han Yongi

• Peter Choe Changhub

• Benedicta Hyong Kyongnyon

• Elizabeth Chong Chonghye

• Barbara Ko Suni

• Magdalena Yi Yongdok

• Teresa Kim

• Agatha Yi

• Stephen Min Kuk-ka

• Andrew Chong Hwagyong

• Paul Ho Hyob

• Augustine Pak Chongwon

• Peter Hong Pyongju

• Magdalena Son Sobyok

• Agatha Yi Kyong-i

• Maria Yi Indok

• Agatha Kwon Chin-i

• Paul Hong Yongju

• Johannes Yi Munu

• Barbara Choe Yongi

• Anthony Kim Songu

• Andrew Kim Taegon

• Charles Hyon Songmun

• Peter Nam Kyongmun

• Lawrence Han Ihyong

• Susanna U Surim

• Joseph Im Chipek

• Teresa Kim Imi

• Agatha Yi Kannan

• Catherina Chong Choryom

• Peter Yu Chongnyul

• Siméon-François Berneux

• Simon-Marie-Just Ranfer de Bretenières

• Pierre-Henri Dorie

• Louis Beaulieu

• John Baptist Nam Chongsam

• John Baptist Chon Changun

• Peter Choe Hyong

• Mark Chong Uibae

• Alexis U Seyong

• Marie-Nicolas-Antoine Daveluy

• Martin-Luc Huin

• Pierre Aumaitre

• Joseph Chang Chugi

• Lucas Hwang Soktu

• Thomas Son Chasuhn

• Bartholomew Chong Munho

• Peter Cho Hwaso

• Peter Son Sonji

• Peter Yi Myongso

• Joseph Han Wonso

• Peter Chong Wonji

• Joseph Cho Yunho

• John Yi Yun-il

Biography of major martyrs
Yun Ji-chung Paul (1759-1791). The first Chosun martyr killed for his Catholic faith, was born in 1759 to a noble family in Jinsan, Jeolla-do. Yun Ji-heon Francis, who was martyred during the Shinyu Persecution of 1801, was his younger brother.

In 1783, Yun passed the first state examination and learned about Catholicism for the first time through his cousin Jung Yak Yong John. After being baptized in 1787, he preached the Catholic doctrine to his mother, younger brother, and cousin Kwon Sang Yeon James. He also kept in touch with Yoo Hang Geom Augustine to keep up mission work.

In 1791, Bishop Gouvea of Beijing ordered a ban on traditional ancestral rites within his diocese. Yun Ji Chung and Kwon Sang Yeon, in accordance with the Church's commands, set their families ancestral tablets on fire. Chung's mother died the following year. She requested to receive a Catholic funeral which her son duly provided for her. These actions angered the royal family.

News of Yun's actions led to dispute in the royal court. In the end, Jeongjo backed the Noron faction push to oppress Catholicism and ordered the arrest of Yun and Kwon. The governor of Jinsan went to Yun's house and discovered the absence of the family's ancestral plates. At the time the pair were in hiding. Upon hearing that Yuns's uncle had been taken into custody they handed themselves into the authorities.

In the face of calls to renounce their Catholic faith the pair refused. The governor judged that getting them to abandon their religion was beyond him. They were sent to a government building in Jeonju. The pair continued to refuse apostasy despite interrogation and torture. An official report on the situation was delivered to the royal court. Opinion within the court was in favour of the death penalty. Jeongjo supported this view and ordered their execution. On the 8th of the December 1791 Yun and Kwon were beheaded.

This episode is referred to as the 'Jinsan incident'. Fr. Jacob Zhou Wenmo (1752-1801): The first missionary priest to be dispatched to Chosun. Born in Suzhou, China in 1752, he lost his parents early in life and were raised by his grandmother. He became a priest as one of the first graduates at Beijing Archdiocese seminary. At that time, Bishop Gouvea in Beijing was planning to send a clergy to Chosun. He chose Father Ju, who had a strong faith and looked similar to Chosun people. After leaving Beijing in February 1794, Father Ju waited at Yodong area until the Amnokgang River froze enough to cross across. On the appointed date, he went to a town located on the border between China and Chosun to meet secret envoys sent from Chosun and entered Chosun on the night of December 24. Since then, Father Ju stayed at the house of a faithful Christian so that he could learn Hangul, the Korean alphabets. On Easter of 1795, he held a mass with the faithful for the first time. However, after his entry was revealed, he escaped to female President Kang Wan Sook (Colomba)'s house and continued to pray in many areas in secrecy. The number of the faithful increased to 10,000 after six years but as the Catholic Persecution of 1801 occurred and the faithful were forced to confess the location of Father Ju, he decided to surrender on March 11 of that year. On May 31, Father Ju was decapitated at Saenamteo area near Han River at the age of 49. Yun Yoo Il Paul (1760-1795): A secret envoy from Beijing who helped missionary to enter Chosun. He was born in Yeoju, Kyungki-do in 1760. After moving to Yanggeun, he encountered Catholicism while studying under Kwon Chul Shin. He learned Catholic doctrine from Kwon Il Shin, the younger brother of Kwon Chul Shin, and became a Catholic. He then preached the doctrine to his family. In 1789, Yun Yoo Il was selected as a secret envoy by the church leaders to report the situation of Chosun church to Bishop Gouvea. He went to Beijing twice, in 1789 and in 1790. In 1791, Bishop Gouvea's plan to dispatch a priest failed and persecution took place in Chosun. Nonetheless, Yun Yoo Il continued to endeavor to dispatch a priest. In 1794, he finally succeeded in bringing Father Ju Mun Mo to Chosun. In 1795, he was arrested along with Ji Hwang (Sabas), Choi In Gil (Mathew). They were tortured to tell the location of Father Ju, but their strong endurance and wise response rather confused the persecutors. As a result, the three of them were beaten to death on June 28 of that year, when Yun Yoo Il was 35, Ji Hwang 28, and Choi In Gil 30. Jeong Yak Jong Augustinus (1760-1801): The first Catholic lay theologian in Korea. In 1760, he was born into a family of scholars in Majae (current Neungnae-ri Joan-myeon, Namyangju-si Gyeonggi-go). He is the father of Jeong Chul Sang (Charles) (?-1801) who was beatified together with the 123 Blessed and St. Jeong Ha Sang Paul (martyred in 1839), who was declared saint in 1984. After learning Catholic doctrine from his older brother Jeong Yak Jeon in 1786, he moved to Yanggeon Bunwon (current Bunwon-ri, Namjeong-myeon, Gwangju-gun, Gyeonggi-go) to preached Catholic doctrine to his neighbors while participating in church activities. After Father Ju Mun Mo came in 1794, Jeong Yak Jong often visited Han Yang to help church work. He also wrote two easy Hangul textbooks called 'Jugyo-yoji' a Catechism in the Korean language and distributed them to Christians with Father Ju's approval. Later he became the first president of a layperson association called 'Myeongdo-hoe' which was organized by Father Ju. When persecution began in his hometown in 1800, Jeong Yak Jong and his family moved to Han Yang. However, the 1801Catholic Persecution began and Jeong Yak Jong was arrested. As he tried to preach doctrine to persecutors, he was decapitated at Seosomun, 15 days after he was arrested, on 8 April 1801. When he was martyred, he said "I'd rather die looking up at the sky than to die looking down at the ground" and was decapitated while looking up at the sky. Kang Wan Sook Columba (1761-1801): Female leader of Chosun Catholics. In 1761, she was born to a concubine of a noble family in Naepo area in ChungCheong-do. She learned about Catholicism soon after she was married and followed Christianity by reading Catholic books. During the persecution in 1791, she was imprisoned while taking care of the imprisoned faithful. Kang Wan Sook guided her mother-in-law and her son from previous marriage (Hong Pil Joo Phillips, martyred in 1801) to become Catholics, but could not persuade her husband. Later, when her husband got a concubine, Kang Wan Sook and her husband lived separately. After hearing that the faithful in Han Yang are well-informed with Catholic doctrine, she moved to Han Yang with her mother-in-law and her son. She provided financial support to Christians who were working on recruiting a clergy and she was baptized by Father Ju Mun Mo. Father Ju appointed her as a female President to take care of the faithful. When a persecution in 1795 took place, she took advantage of the fact that persecutors cannot search a house owned by a woman and let Father Ju to take refuge in her house. Her house was also used for the faithful's assembly. On April 6, 1801, she helped Father Ju to escape while being arrested. Although persecutors tried to trace Father Ju's whereabouts through her, she refused to confess. On 2 July, she was decapitated outside Seosomun at age 40. Yu Hang-geom Augustine (1756-1801). The priest of Ho Nam. He was born in 1756 in Chonam, Jeonju and became a Catholic soon after Catholicism was introduced to Korea in 1784. His sons Yu Jung-cheol John, Yu Mun-seok John, daughter-in-law Yi Sun-i Lutgarda and his nephew Yu Jung-seong Matthew were beatified along with Yu Hang-geom Augustine. He showed compassion and gave alms to poor neighbors as well as to his servants. Augustine Yu was appointed as pastor of Jeolla-do region in the spring of 1786, when the leaders of the Catholics held a meeting and appointed clergy at their own discretion. Afterwards, he returned to his hometown and celebrated Mass and administered the Sacraments to the faithful. However, after a while, the leaders of the Catholics understood that such an act was a sacrilege. As soon as this was brought to his attention, he stopped immediately. When the Persecution of 1801 broke out, Augustine Yu, who was recognized as the head of the Church in the Jeolla-do region, was first to be arrested. He was taken to Seoul (Hanyang) where he underwent interrogation and torture at the Police Headquarters. However, since he was already determined to die a martyr, he neither betrayed the other believers nor said anything that would harm the Church. The persecutors, despite all their efforts, could not get any of the information they were looking for. Instead, they charged him with the crime of treason and ordered that he be executed. He was transferred back to Jeonju, where he was hacked to pieces outside the South Gate of Jeonju. Hwang Il-gwang Simon (1757-1802). Hwang Il-gwang Simon was born in Hongju, Chungcheong-do to a low-class family. Around 1792, he moved to Hongsan, where he went to see Yi Jon-chang Louis Gonzaga to learn about the Catholic teaching. After he understood the faith, he left his hometown and moved to Gyeongsang-do to have more freedom to practice his religious life. He stated, "Here, everybody treats me as a human being despite my low-class status. Now, I believe that Heaven exists here and hereafter." In 1800 Simon Hwang moved to the neighboring house of Jeong Yak-jong Augustine and when Augustine Jeong moved to Seoul (Hanyang), he also moved to Seoul (Hanyang) with his younger brother and made his living by selling firewood. In 1801, he was arrested while he was on his way to the mountain to get firewood. After stating that the Catholic religion is a 'holy religion', he was beaten to the point that one of his legs was broken. He was then transferred to his hometown Hong ju and was beheaded on 30 January 1802. Yi Sun-I Lutgarda (1782-1802) and her husband, Yu Jung-cheol John. A couple who kept their virginity through faith. Yi Sun-I Lutgarda was born in 1782 to a well-known noble family. Her brothers Yi Gyeong-do Charles (martyred in 1801) and Yi Gyeong-eon Paul (martyred in 1827), and her husband Yu Jung-cheol John (martyred in 1801) were beatified with her. Yi Yun-ha. Her father Matthew and great-grandfather Yi Ik were renowned scholars. Matthew Yi became a Catholic in 1784, soon after Catholicism was introduced to Korea, when he met Kwon Chol-sin, and Kwon Il-sin. Lutgarda Yi received her First Holy Communion from Father Zhou Wen-mo James and made a vow of chastity. However, in the society of that time, it was extremely difficult for a young woman to remain single. Her mother consulted Father James Zhou who remembered that Yu Jung-cheol John also wanted to live a life of celibacy. He sent a messenger and arranged their marriage. In 1798, Lutgarda Yi went to her husband's hometown, Chonam in Jeonju and made a vow to live a celibate life. During Shinyu Persecution in 1801, Yu Hang-gom Augustine, her father-in-law, was first arrested. She was arrested later and was taken to Jeonju. She was condemned to exile and left for Hamgyeong-do. However soon the police followed them and arrested them again. On 31 January 1802, she was taken to the execution ground in Jeonju, called 'Supjeongi' and was beheaded. The letter she wrote while she was imprisoned in Jeonju still remains and testifies for the values of Catholics of the time. Kim Jin-hu Pius (1739-1814). The ancestor of the St. Kim Taegon Andrew. Kim Jin-hu Pius was born in Solmoe, Chungcheong-do. He was the great-grandfather of St. Kim Taegon Andrew and the father of Kim Jong-han Andrew, who was martyred in 1816 and was beatified with the 123 Blessed. Pius Kim encountered Catholicism when his eldest son learned the catechism from Yi Jon-chang Gonzaga and taught it to his brothers. As his sons continued to tell him about God, he gradually drew towards Jesus Christ and left his government position to focus on fulfilling religious duties. When Pius Kim was arrested during the Sinhae persecution in 1791, he professed his faith in God. He was arrested four to five more times but was released each time. He was also arrested during the Shinyu Persecution in 1801, but was exiled and set free. Pius Kim was arrested again in 1805 and was taken to Haemi. He continued to profess his faith in God without hesitation and was held in prison for a long time without being sentenced to death. In prison, the officials and prison guards respected him for his dignity and conduct. He spent 10 years in prison and died there on 1 December 1814 at the age of 75. Yi Seong-rye (1801-1840): A mother who inherited faith to her children. She was born in 1801 in Hongju, Chungcheong-do to the family of Louis Gonzaga Yi Jon-chang. At the age of 17, she married St. Francis Choe Kyeong-hwan and lived in Darakgol, Hongju. In 1821 she gave birth to their first son, Thomas Choe Yang-up. Due to the danger of persecution the family had to move frequently but Yi Seong-rye told Bible stories to her children and taught them to endure difficulties. After settling down in Surisan (currently Gunpo-city, Gyeonggi-do) she helped her husband to set up a Christian village. Meanwhile, her son Thomas Choe Yang-up was chosen to be a seminary candidate and was sent to Macau to study theology. In 1839, during the Gihae persecution her husband went back and forth to Hanyang (now Seoul) to take care of the bodies of the Martyrs, she supported her husband and finally was arrested by the police with her whole family in Surisan. At that time, her new-born baby was nearly starved to death due to lack of milk. She could no longer abandon her baby so she yielded to defy her faith and was released from prison. When her eldest son left to study at a Chinese seminary, she was imprisoned once again. When she was sentenced to death, she was sent to Danggogae (now Wonhyoro 2-ga, Yongsan-gu, Seoul) to be beheaded at the age of 39. Her son Thomas Choe Yang-eop went on to become the second ordained Catholic priest in Korean history.

• Paul Yun Ji Chung

• Jacob Gwon Sangyeon

• Peter Won Sijang

• Paul Yun Yuil

• Matthew Choe Ingil

• Sabas Jihwang

• Paul Yi Dogi

• Francis Bang

• Lawrence Pak Chwideuk

• Jacob Won Sibo

• Peter Jeong Sanpil

• Francis Bae Gwangyeom

• Martin In Eonmin

• Francis Yi Bohyeon

• Peter Jo Yongsam

• Barbara Simagi

• Johannes Choe Changhyeon

• Augustine Jeong Yakjong

• Francis Xavier Hong Gyoman

• Thomas Choe Pilgong

• Luke Hong Nakmin

• Marcellinus Choe Changju

• Martin Yi Jungbae

• Johannes Won Gyeongdo

• Jacob Yun Yuo

• Barnabas Kim Ju

• Peter Choe Pilje

• Lucia Yun Unhye

• Candida Jeong Bokhye

• Thaddeus Jeong Inhyeok

• Carol Jeong Cheolsang

• Father Jacob Zhou Wenmu, Missionary from Qing dynasty

• Paul Yi Gukseung

• Columba Gang Wansuk

• Susanna Gang Gyeongbok

• Matthew Kim Hyeonu

• Bibiana Mun Yeongin

• Juliana Kim Yeoni

• Anthony Yi Hyeon

• Ignatius Choe Incheol

• Agatha Han Sinae

• Barbara Jeong Sunmae

• Agatha Yun Jeomhye

• Andrew Kim Gwangok

• Peter Kim Jeongduk

• Stanislaus Han Jeongheum

• Matthew Choe Yeogyeom

• Andrew Gim Jonggyo

• Philip Hong Pilju

• Augustine Yu Hanggeom

• Francis Yun Jiheon

• Johannes Yu Jungcheol

• Johannes Yu Munseok

• Paul Hyeon Gyeheum

• Francis Kim Sajip

• Gervasius Son Gyeongyun

• Carol Yi Gyeongdo

• Simon Kim Gyewan

• Barnabas Jeong Gwangsu

• Anthony Hong Ikman

• Thomas Han Deokun

• Simon Hwang Ilgwang

• Leo Hong In

• Sebastian Kwon Sangmun

• Lutgrada Yi Suni

• Matthew Yu Jungseong

• Pius Kim Jinhu

• Agatha Magdalena Kim Yundeok

• Alexis Kim Siu

• Francis Choe Bonghan

• Simon Kim Gangi

• Andrew Seo Seokbong

• Francis Kim Huiseong

• Barbara Ku Seongyeol

• Anna Yi Simi

• Peter Ko Seongdae

• Joseph Ko Seongun

• Andrew Kim Jonghan

• Jacob Kim Hwachun

• Peter Jo Suk

• Teresa Kwon

• Paul Yi Gyeongeon

• Paul Pak Gyeonghwa

• Ambrose Kim Sebak

• Richard An Gunsim

• Andrew Yi Jaehaeng

• Andrew Pak Saui

• Andrew Kim Sageon

• Job Yi Ileon

• Peter Sin Taebo

• Peter Yi Taegwon

• Paul Jeong Taebong

• Peter Gim Daegwon

• Johannes Cho Haesong

• Anastasia Kim Joi

• Barbara Kim Joi

• Anastasia Yi Bonggeum

• Brigida Choe

• Protasius Hong Jaeyeong

• Barbara Choe Joi

• Magdalena Yi Joi

• Jacob Oh Jongrye

• Maria Yi Seongrye

• Thomas Jang

• Thaddeus Ku Hanseon

• Paul Oh Banji

• Mark Sin Seokbok

• Stephan Kim Wonjung

• Benedict Song

• Peter Song

• Anna Yi

• Felix Peter Kim Giryang

• Matthias Pak Sanggeun

• Anthony Jeong Chanmun

• Johannes Yi Jeongsik

• Martin Yang Jaehyeon

• Peter Yi Yangdeung

• Luke Kim Jongryun

• Jacob Heo Inbaek

• Francis Pak

• Margarita Oh

• Victor Pak Daesik

• Peter Joseph Yun Bongmun

Legacy
Pope John Paul II, speaking at the canonization, said, "The Korean Church is unique because it was founded entirely by lay people. This fledgling Church, so young and yet so strong in faith, withstood wave after wave of fierce persecution. Thus, in less than a century, it could boast of 10,000 martyrs. The death of these martyrs became the leaven of the Church and led to today's splendid flowering of the Church in Korea. Even today their undying spirit sustains the Christians in the Church of silence in the north of this tragically divided land".

Beatification
After the canonization of the 103 Martyrs, the Catholic Church in Korea felt that the martyrs who died in the other persecutions also need to be recognized. In 2003, the beatification process for 124 martyrs who died in persecutions between 1791 and 1888 began. In 2004 the Archdiocese of Seoul opened its investigation into the cause for beatification of the Servant of God Paul Yun Ji-Chung and his 123 companions who in 1791 were tortured and killed in odium fidei, in hatred of the faith.

This group was declared Venerable by Pope Francis on 7 February 2014.

Among the martyrs in this group are;

 * Fr. James Zhou Wen-mo (1752-1801), a Chinese priest who secretly ministered to the Christians in Korea;
 * Augustine Jeong Yak-Jong (1760-1801), the husband of St. Cecilia Yu So-sa and father of Sts. Paul Chong Ha-sang and Elizabeth Chong Chong-hye;
 * Columba Kang Wan-suk (1761-1801), known as the "catechist of the Korean Martyrs";
 * Maria Yi Seong-rye (1801-1840) the wife of St. Francis Choe Kyeong-hwan.
 * Barbara Sim-gi, an 18 year old virgin and martyr
 * Augustine Yu Hang-geom (1756-1801), also known as the "apostle of Jeolla-do";
 * Augustine Yu Hang-geom's son John Yu Jeong-cheol (1779-1801) and his wife Lutgarda Yi Sun-i (1782-1802). They both decided to live celibate lives in order to fully dedicate themselves to God, but the Confucian society, which greatly valued furthering the family line, made it impossible for them to live as celibates. Fr. James Zhou introduced the two to each other and suggested them to marry each other and live as a "virgin couple". The two were married in 1797 and were martyred 4 years later.

Korean Martyrs Museum-Shrine
The Museum-Shrine, which contains rooms for liturgical celebration and prayer, was built in 1967 on the site in Jeoldu-san, where many of the Korean martyrs died from 1866 to 1873. The Shrine-Museum presents numerous historical documents, visual reconstructions, photographs and documentaries.

Churches named after the martyrs

 * Holy Korean Martyrs, San Jose, California, US
 * Church of the Korean Martyrs, Nashville, Tennessee, US
 * Church of the Korean Martyrs, Saddle Brook, New Jersey, US
 * Korean Martyrs Catholic Church of Portland, Oregon, US
 * Korean Martyrs Catholic Church of Atlanta, Georgia, US
 * Korean Martyrs Catholic Church of Westminster, California, US
 * Korean Martyrs Catholic Church of Chicago, Illinois, US

title: Korean Martyrs


text:
London Canal Museum

London Canal Museum in the King's Cross area of London, England, is a regional museum devoted to the history of London's canals.

Exhibitions and activities
The museum covers all aspects of the UK's waterways. The main exhibitions in the museum cover the following topics:
 * History of the London canals, the Regents Canal in particular
 * Water and Locks - canal engineering
 * Boats and Cargoes
 * Methods of traction by horses, internal combustion engines, and miniature tractors
 * Carlo Gatti and the ice trade
 * Social history of canal workers
 * Lifting and handling
 * The decorative arts of the canals known as "roses and castles"

The museum also hosts temporary exhibitions on canal related subjects.

The museum runs guided trips on its 12 seater trip boat Long Tom. These trips include 50 minute return trips through the Islington Tunnel and longer return trips to Little Venice and Victoria Park.

History of the building
The museum was opened in 1992. It is housed in a Victorian former ice warehouse that was used by Carlo Gatti. The building was constructed between 1862 and 1863 to house ice imported from Norway by ship and canal barge. The building was extensively rebuilt 1904 to 1906 when the existing ground and 1st floors and ramp were constructed and stables installed. The use of the ice wells to store ice finished prior to the First World War and Gatti's ceased to use the building as a transport depot around 1926. It was then used by various engineering firms before its conversion to a food importer's warehouse in 1956, when the stable fittings were stripped out and the lightwell was infilled with a staircase and toilets. The ice wells were filled with garden soil and miscellaneous debris around that time, according to the archaeological evidence of the fill materials, and were sealed up and forgotten until their accidental rediscovery in the 1980s.

Of the two partly excavated ice wells under the building, one may be viewed from the public area of the museum and the other using CCTV that can be viewed on the Museum web site.

Location
The museum is situated in the King's Cross area of London, on the Regent's Canal. Battlebridge Basin is accessible from the rear of the museum. It is a five-minute walk to King's Cross St Pancras tube station.

title: London Canal Museum