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NK Maribor

Nogometni klub Maribor (Maribor Football Club) is a Slovenian professional football club based in Maribor, Slovenia. It competes in the Slovenian PrvaLiga, the top tier of the Slovenian football league system. Nicknamed "The Purples" (Vijoličasti), the club was founded on 12 December 1960. They are regarded as a symbol of Slovenian football, particularly in their home region of Styria in northeastern Slovenia.

Maribor have won a record 16 Slovenian PrvaLiga titles, 9 Slovenian Cups and 4 Slovenian Supercups. The club won seven consecutive league titles between 1997 and 2003, and five consecutive titles between 2011 and 2015. Prior to Slovenia's independence in 1991, Maribor played in the Yugoslav football system. They won the Yugoslav second division in 1967 and were therefore promoted to the top-level Yugoslav First League, where they stayed until 1972. They are one of three Slovenian teams that participated in the Yugoslavia's highest division between the end of World War II in 1945 and the breakup of Yugoslavia in 1991.

Maribor is the only Slovenian club that reached the group stages of the UEFA Champions League and the UEFA Europa League. In addition, the club is one of the two founding members of the Slovenian PrvaLiga (along with Celje) which have never been relegated from the league since the inaugural 1991–92 season.

The club have a long-standing rivalry with Olimpija from the capital Ljubljana, with whom they contest the Eternal derby. Other rivalries include those with Celje, dubbed as the Styrian derby, and the Prekmurje–Styria derby, contested between Maribor and Mura. Maribor's home ground is the Ljudski vrt stadium, which has a capacity of 11,709 seats. The traditional colours of the club are purple, yellow and white.

Founding and early years (1960–1967)
Nogometni klub Maribor was founded on 12 December 1960 by officials and players of NK Branik Maribor, a club that folded a few months earlier. Srečko Koren was appointed the first president of the club, and Andrija Pflander the first head coach. The club played their first friendly match on 5 February 1961 against Kovinar, defeating them 2–1 with two goals by Stefan Tolič. In their first season, Maribor won the Slovenian Republic League (third tier in Yugoslavia) and qualified for the 1961–62 Yugoslav Second League through the play-offs. In 1961, the club also moved to a newly built Ljudski vrt stadium. After six seasons in the second division, Maribor won the league and was promoted to the top flight Yugoslav First League in the 1966–67 season.

Yugoslav top division (1967–1972)
Maribor played their first match in the Yugoslav top tier against Vardar in Skopje; Maras scored the only goal for Maribor in a 1–1 draw. Their first win came in August 1967, when Maribor defeated Proleter Zrenjanin 3–0 at home. During the season, the first ever match in the Yugoslav top flight involving two clubs from Slovenia was held, when Maribor hosted a goalless match against their rivals Olimpija from Ljubljana in front of 13,000 spectators. Each match between the two sides during this period attracted large crowds, with attendance sometimes as high as 20,000. Maribor finished their inaugural top division season in 12th place out of 16 teams.

In the 1969–70 season, Maribor finished 10th out of 18 clubs, their highest ever ranking in Yugoslav football. Their last season in the top division was 1971–72, when the team finished dead last with just 20 points in 34 matches. Mladen Kranjc was Maribor's top scorer in each of the five Yugoslav top division seasons, scoring a total of 54 league goals, which eventually led to his transfer to one of the top Yugoslav clubs, Dinamo Zagreb. During their five-year stay in Yugoslav's top division, the club played a total of 166 league matches and achieved 40 wins, 57 draws and 69 defeats.

Dark years and bribery scandal (1972–1991)
In the 1972–73 season, Maribor were competing in the second tier. They finished the season in second place, only behind Zagreb, which meant that they qualified for the Yugoslav first division promotion play-offs. In the first qualifying round against Montenegrin side Budućnost, Maribor won on penalties and qualified for the decisive round against Proleter. The first leg was played at home on 8 July 1973, and is acknowledged as one of the most memorable matches in the history of Maribor, as it still holds the club's home attendance record. There were 20,000 spectators, 15,000 of whom were already present in the stands almost three hours before the start, eventually helping Maribor to win the game 3–1. However, the two-goal advantage proved to be insufficient as Proleter won the second leg 3–0 and was promoted. When the score was 1–0 for Proleter, Josip Ražić equalised in the 23rd minute, but the goal was not awarded by the referee. Later, the television replay showed that the ball had actually crossed the goal line and that the goal should have stood.

The period between 1973 and 1991 is one of the darkest in the club's history. In the following 1973–74 season, the club failed to stay near the top of the second division and finished the season in 13th place. In the 1974–75 season, Maribor were relegated to the third-tier Slovenian Republic League for the first time in 14 years, but the club immediately returned to the second division by being 15 points clear at the top of the Republic League table at the end of the 1975–76 season. The club nearly returned to the top tier in 1978–79 when they finished as runners-up of the second division, six points behind Bosnian side Čelik Zenica, but failed to win the promotion play-offs.

At the end of the 1980–81 season, after Maribor managed to avoid relegation from the second Yugoslav division, a bribery scandal emerged and caused the club to be relegated by the decision of the Football Association of Yugoslavia disciplinary committee. The club allegedly had a secret fund that served to bribe officials and opponents. The fund was abolished in 1968 after the club's promotion to the first division, but was later established again in 1976. After the scandal and the subsequent relegation, Maribor spent the following years bouncing between the second and third Yugoslav divisions until Slovenia's independence in 1991.

Domestic domination after independence (1991–2004)
Following Slovenia's independence in June 1991, Maribor were one of the founding members of the newly formed Slovenian First League for the inaugural 1991–92 season. In the first few seasons, Maribor's rivals Olimpija from Ljubljana dominated the league. Nevertheless, Maribor managed to win the first edition of the Slovenian Cup in 1992 after beating Olimpija 4–3 on penalties in the final. In the next season, Maribor made their debut in international UEFA competitions, appearing in UEFA Cup Winners' Cup. They played their first international match on 19 August 1992, when they hosted Ħamrun Spartans of Malta and won 4–0. Ante Šimundža scored the first European goal for the club. Maribor were Slovenian League runners-up in 1991–92, 1992–93 and 1994–95, before finishing fourth in the 1995–96 season. During this period Maribor won another cup title in 1993–94, defeating Mura 3–2 on aggregate over two legs in the final.

The 1996–97 season proved to be a turning point in the history of Maribor. The club won the league and became champions for the first time in their history. During the season, the average home attendance was 5,289 spectators, which is still a record. The final match of the season was played on 1 June 1997 against Beltinci in front of 14,000 spectators, which is also a joint-record of the Slovenian top division. In that season Maribor also won the 1996–97 Slovenian Cup, thus winning the domestic double, a feat they repeated in the 1998–99 season. After their first title in 1996–97, Maribor went on to win six more titles, bringing their total number to seven consecutive titles by 2003. In the 1999–2000 season, the club, led by head coach Bojan Prašnikar, defeated Genk and Lyon in the qualifying rounds of the 1999–2000 UEFA Champions League and thus qualified for the group stage of the competition for the first time. Maribor were drawn into the group with Dynamo Kyiv, Bayer Leverkusen, and Lazio. They finished in last place with four points out of six games.

Financial difficulties (2004–2008)
The 2003–04 Slovenian Cup was the last trophy won by Maribor before the club declined for several years. Between 2004 and 2007, the club was plagued by major financial difficulties, and even came close to being disbanded at one point. Due to their large debts, which at one point amounted to over €3 million, the club could not afford to buy new players. As a result, the first team at the time consisted mostly of youth players mixed with a couple of foreign players brought to the club on free transfers. In the autumn of 2006, the leadership of the club changed, and it was not until January 2011 that the club announced that the debt had been paid in full. During this period, Maribor never finished higher than third in the league, and were runners-up of the Slovenian Cup twice, in 2007 and 2008. They were, however, one of the eleven winners of the 2006 UEFA Intertoto Cup, in which they defeated Spanish side Villarreal 3–2 on aggregate in the final round, only a couple of months after Villareal had played in the semi-final of the UEFA Champions League.

Zlatko Zahovič's golden era (2008–2020)
In July 2007, Maribor appointed former Slovenian international Zlatko Zahovič as the club's sporting director, which marked the beginning of the golden era of the club.

In May 2008, Maribor played their first match at the renovated stadium in front of over 12,000 spectators. In the same month, Darko Milanič, who later became the most successful manager in the club's history, was appointed as manager. Under his leadership, Maribor won the league in the 2008–09 season, their first title in six years. The following season, they failed to retain the league title, finishing second behind Koper. However, they won the cup title after beating Domžale 3–2 in the final, as well as their first ever Slovenian Supercup title after beating Interblock.

At the end of 2010, the club celebrated its 50th anniversary, and also secured its ninth Slovenian league title during the course of the season. In the following years, Maribor won four more consecutive titles, bringing the total championship tally to 13, before finally losing the title in 2016 to their biggest rivals Olimpija Ljubljana. In 2012, Maribor also obtained a record number of points (85). Furthermore, Maribor also won two back-to-back doubles in this period, beating Celje on both occasions in the 2012 and 2013 Slovenian cup finals.

In 2011, Maribor made a breakthrough in international competitions. They eliminated Rangers in the UEFA Europa League play-offs and qualified for the group stage, their first group stage appearance in European competitions in more than a decade. They obtained one point in six matches, holding Braga to a 1–1 draw at home. In the next season, they again qualified for the group stage, and managed to win four points after defeating Panathinaikos and drawing with Tottenham Hotspur, both at home.

In their third consecutive appearance in the group stage, in 2013–14, Maribor advanced to the knockout phase of the 2013–14 UEFA Europa League for the first time. In the round of 32, they were eliminated by the eventual winners of the competition, Sevilla, 4–3 on aggregate. Their successful European run was upgraded in the 2014–15 season, when Maribor finally qualified for the UEFA Champions League group stage for the second time in their history, after eliminating Celtic in the play-offs. They were drawn into Group G with Chelsea, Schalke 04, and Sporting CP. After a draw and a defeat against each team, Maribor won three points in six matches.

In 2015–16, Maribor failed to win the league title for the first time in six years, but reclaimed the throne the following season, winning their 14th national title. As Slovenian champions, Maribor represented Slovenia in the 2017–18 UEFA Champions League, and for the third time in the club's history reached the group stage. Maribor competed in Group E, along with Spartak Moscow, Sevilla, and Liverpool. The club again obtained three points in six matches, the same as in 2014, after drawing with Sevilla at home and twice against Spartak. Their 7–0 defeat to Liverpool was the club's heaviest home defeat in European competitions, and their second highest European defeat overall. In the same season, Maribor failed to win a trophy for the first time since 2007–08, losing the league title to Olimpija on head-to-head record after finishing with the same number of points. Olimpija also eliminated Maribor in the quarter-finals of the national cup, and therefore Maribor failed to reach the semi-finals of the competition for the first time since 2002–03.

In 2018–19, Maribor won its 15th national title under the guidance of Milanič, who won his sixth league title with the club and became the most successful manager in the Slovenian top division. However, Milanič and Zahovič left the club in March 2020 after a series of poor results. During Zahovič's era, Maribor won eight league titles and reached the UEFA Champions League group stages twice.

Colours, kits and nicknames
Throughout the entire history of NK Maribor, the main colour of the club has been purple. For this reason, the team is nicknamed "The Purples" (Vijoličasti) and "The Violets" (Vijolice). The club is also referred to as the "Viole", predominantly in the region of the former Yugoslavia.

When NK Maribor was established, some of the club officials were in favour of red and white colours, inspired by the coat of arms of the city of Maribor. However, because many football teams in Yugoslavia already wore red and white jerseys, Maribor officials decided for a new and fresh combination. They decided to follow the example of Fiorentina and their purple and white combination. Oto Blaznik, the first captain of the club, was the one who suggested the combination after seeing the Italian team in La Gazzetta dello Sport. Since it was almost impossible to get purple kits in Yugoslavia in 1961, the players painted them themselves. The club's secondary colours are yellow and white.

In March 1973, the name of the sponsor first appeared on Maribor kits. Since Slovenia's independence in 1991, the main kit sponsors have been Pivovarna Laško, OTP banka (Nova KBM prior 2024) and Zavarovalnica Sava (Zavarovalnica Maribor prior 2016).

Crest
The current crest of the club is based on the official coat of arms of the city of Maribor, which is in turn based on a 14th-century seal with minor differences. The badge is formed in a shape of a shield, and shows the former Piramida Castle that used to stand on top of the Pyramid Hill before it was demolished at the end of the 18th century. A violet blossom forms the backdrop. Unlike the coat of arms of the city of Maribor, the club's current badge does not represent a white dove facing down towards the castle, but a minimalist portrayal of an athlete. At the top of the shield the name of the club and the year of its foundation is inscribed. The entire badge uses only two colours, purple and yellow. Previous versions of the crest included white, one of the club's traditional colours, in the form of a white castle in the centre and a white ball that was on top of the shield. Since May 2012, the crest includes a yellow star at the top, indicating the first ten domestic titles won.

Anthem
Since 1992, the club's official anthem has been the song "Heja, hej Viole", which was written and composed by the band Čudežna polja. 80 members of the Viole Maribor fan group also participated in the recording as backing vocalists. The premiere performance of the song took place on 16 September 1992, at the European Cup Winners' Cup match between Maribor and Atlético Madrid.

Stadium
Maribor have played their home games at Ljudski vrt since June 1961. Previously, the club played a very short period of its early history at Stadion ob Tržaški cesti. Prior World War II, the ground consisted of just a pitch with a small stand, which was destroyed during the war. The site has been used for football since at least the early 20th century; between 1910 and 1960, it was the home ground of many teams based in Maribor, including Marburger Sportvereinigung, SV Rapid Marburg, SK Hertha, SK Rote Elf, I. SSK Maribor and NK Branik Maribor.

After the war, the ground was renovated and opened in 1952, but the main grandstand was not built until the early 1960s. On 25 June 1961, Maribor played its first match at the stadium, against Mladost Zabok, when the grandstand was still under construction.

Ljudski vrt is the only stadium in Maribor that is located on the left bank of the river Drava. It is considered a natural, cultural, architectural and sports landmark of the city and is named after a public park previously located in the area. A prominent feature of the grandstand is the 129.8 metres long and 18.4 m high concrete arch. In 1994, floodlights were installed and the stadium hosted its first match at night. Since then, the stadium went through several renovations. The most notable was the one between 2006 and 2008, when three of the four stands (South, East and North) were demolished and completely rebuilt. The West Stand was completely renovated in 2021, bringing the stadium's current capacity to 11,709 seats.

In addition to being the home ground of Maribor, the stadium also occasionally hosts matches of the Slovenia national football team. The record attendance of the stadium is 20,000 spectators, achieved in 1973 when Maribor played against Proleter Zrenjanin in the Yugoslav Second League promotion play-offs, while the record for a Slovenian League match is 14,000 spectators, achieved in the last round of the 1996–97 Slovenian PrvaLiga season.

Supporters
NK Maribor is known for having a loyal and passionate supporters. In addition to the city of Maribor and its surroundings, the club also has a large fan base in Styria and Carinthia, with smaller groups of supporters also present in other parts of Slovenia. After its founding, Maribor was marked as a citizens' club, and their city rivals Železničar Maribor as a working class club.

The club has an ultras group called Viole Maribor, established in 1989. An apolitical group, they are located on the South Stand of the stadium. The record for the most travelling fans in domestic competitions was in 2001, when 3,000 Maribor supporters gathered in Ljubljana, while the most fans gathered abroad was in 2017 during the club's UEFA Champions League campaign, when over 2,400 supporters travelled to Liverpool.

Since the establishment of the Slovenian First League in 1991, Maribor has had the highest average home attendance in 27 out of 33 seasons. The highest average league attendance was in the 1996–97 season, when on average 5,289 people attended Maribor's home matches, which is a record in Slovenian club football. In addition, Maribor is the first team to gather more than two million people in the Slovenian First League matches.

Rivalries
Maribor's biggest rivalry is with Olimpija from the capital Ljubljana, against whom they contest the Eternal derby (Večni derbi). The rivalry dates back to the early 1960s, when both clubs used to play in the Yugoslav Second League. The first official match between the two clubs was played on 2 September 1962 at the Bežigrad Stadium in Ljubljana, and was watched by around 10,000 spectators.

In 2005, the old Olimpija was dissolved due to financial difficulties. In the same year, a phoenix club was established under the name NK Bežigrad, and was later renamed as NK Olimpija Ljubljana. The first derby between Maribor and the newly formed club was played on 24 October 2007 in the quarter-finals of the Slovenian Cup. When Olimpija was promoted to the Slovenian First League in 2009, the rivalry came back to life.

Maribor also developed a rivalry with another Styrian club, Celje, dubbed the Styrian derby (Štajerski derbi). Maribor and Celje contested in three Slovenian Cup finals, all of which were won by Maribor, and also competed for the national title in the 2002–03 season, when Maribor defeated Celje 2–1 in the decisive match with two late-game goals, clinching their seventh consecutive title.

Another rival of Maribor is Mura from Prekmurje, with whom they contest the Prekmurje–Styria derby (Štajersko-prekmurski derbi). In the 2020–21 season, Maribor and Mura contested the title-deciding match on the final day of the season. A draw was enough for Maribor, but Mura won 3–1 and clinched their first-ever title.

Retired numbers
Since 2005, Maribor have not issued the squad number 19. It was retired in honour of Stipe Balajić, who played for the club for eight seasons between 1997–98 and 2004–05. He played his last game for the club on 7 July 2005, a friendly match against his former club Hajduk Split, where he was substituted after 19 minutes of play in a symbolic gesture. In May 2021, the club retired another squad number, 33, in honour of goalkeeper Jasmin Handanović, who made over 350 appearances for Maribor between 2011 and 2021. In May 2022, the number 9 was retired in honour of Marcos Tavares, a longtime captain and the club's all-time most capped player and top goalscorer.

Maribor have also temporarily retired two squad numbers: 26, in honour of Aleksander Rajčević, and 28, in honour of Mitja Viler. Both numbers were retired in 2020 and will remain unassigned until 2030.

Youth Academy
The academy is responsible for the development of young players in the club. It is composed of eleven youth selections, ranging from under-7 to under-19, with over 210 youth players in the system. The club has also spread the activities of the football school to primary schools in the city of Maribor, where around 850 of the youngest footballers train as part of the Children's Football School (Otroška nogometna šola).

Since the establishment of Maribor's youth system in its present form in 1990, the academy has been one of the most successful in the country in terms of titles won. The under-19 team holds the national record for most titles, having won the under-19 league eight times. The same team has also won five Youth Cups. Other teams are equally successful as both the under-17 and under-15 teams holds the record for the most titles in their category. In addition, Maribor's youth selections were the first in the country to win championship titles in the four highest youth classes (under-13, under-15, under-17 and under-19) during the same season. In 2012, a record eight Maribor players were called to the Slovenian under-17 national team for the 2012 UEFA European Under-17 Football Championship.

In 2016, the youth team of Maribor participated in the fourth edition of the international children's social programme Football for Friendship, the final events of which took place in Milan. The team won the tournament by defeating Debreceni VSC 1–0 in the final.

Purple Warrior

The Purple Warrior (Vijoličasti bojevnik or Vijol'čni bojevnik) is a trophy awarded to the most distinguished player of the year with the best attitude towards the fans and the club. The winner of the trophy is decided by a vote on the club's official website and also on the club's official Facebook page. To be eligible to participate in a poll, a player must appear for the club in at least 10 league matches.

Organisation

 * Updated 4 March 2024

Technical staff

 * Updated 14 March 2024

Notable managers
The following managers have won at least one trophy when in charge of Maribor since Slovenia's independence in 1991:

Honours
With 16 Slovenian First League titles and 9 Slovenian Cup titles, Maribor is the most successful club in Slovenia in terms of trophies won, and is the record holder for the most consecutive championship titles, with seven. They have also achieved the Slovenian Championship and the Slovenian Cup double on four occasions. In addition, they are the only club which has won the Slovenian version of the treble, having won the league, cup and supercup during the 2012–13 season. On their official website, UEFA states that Maribor have won one international cup, as the club were one of the eleven co-winners of the UEFA Intertoto Cup in 2006. However, the trophy itself was awarded to Newcastle United. Maribor have the best top-flight record in history, having finished below fourth place only once. In 2008, they became the first team to win over 1,000 points in the Slovenian top flight.

The club's most recent trophy came in May 2022, when they won their 16th Slovenian First League title.

Domestic

 * League
 * Slovenian First League
 * Winners (16): 1996–97, 1997–98, 1998–99, 1999–2000, 2000–01, 2001–02, 2002–03, 2008–09, 2010–11, 2011–12, 2012–13, 2013–14, 2014–15, 2016–17, 2018–19, 2021–22
 * Runners-up (9): 1991–92, 1992–93, 1994–95, 2009–10, 2015–16, 2017–18, 2019–20, 2020–21, 2023–24
 * Yugoslav Second League (second tier in Yugoslavia)
 * Winners (1): 1966–67
 * Runners-up (3): 1963–64, 1972–73, 1978–79
 * Slovenian Republic League (third tier in Yugoslavia)
 * Winners (5): 1960–61, 1975–76, 1981–82, 1983–84, 1985–86
 * Runners-up (1): 1987–88

 * Cup
 * Slovenian Cup (since 1991)
 * Winners (9): 1991–92, 1993–94, 1996–97, 1998–99, 2003–04, 2009–10, 2011–12, 2012–13, 2015–16
 * Runners-up (6): 2006–07, 2007–08, 2010–11, 2013–14, 2018–19, 2022–23
 * Slovenian Republic Cup (prior 1991)
 * Winners (13): 1961, 1966, 1967, 1972–73, 1973–74, 1976–77, 1978–79, 1980–81, 1982–83, 1984–85, 1985–86, 1987–88, 1988–89
 * Runners-up (8): 1963, 1968, 1969, 1970, 1971, 1972, 1983–84, 1986–87
 * Slovenian Supercup
 * Winners (4): 2009, 2012, 2013, 2014
 * Runners-up (3): 2010, 2011, 2015
 * MNZ Maribor Cup
 * Winners (1): 1991–92

International

 * UEFA Intertoto Cup
 * Winners (1): 2006 (joint winners)

Doubles

 * League and Cup: 4
 * 1996–97, 1998–99, 2011–12, 2012–13

title: NK Maribor


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St. Joseph College Seminary (Illinois)

St. Joseph College Seminary was a college of Loyola University Chicago and the college seminary of the Archdiocese of Chicago. It later became a residence hall for Loyola.

History
Saint Joseph College Seminary opened as Saint Mary's College in Niles, Illinois in 1964 and became known as the Niles College Seminary.

In 1994, the Niles campus was sold and the seminary moved to Loyola University where the seminary was renamed St. Joseph College Seminary in honor of Cardinal Joseph Bernardin.

In the Archdiocesan Chicago Seminary system, Saint Joseph College Seminary trained college-aged men for the Catholic priesthood. The Archdiocese of Chicago Seminary System also included the Archbishop Quigley Scholars Program, an outreach program for high school students, and the University of Saint Mary of the Lake incorporating the Cardinal Mundelein Seminary, a major seminary for graduate-level theology studies.

In January 2019, Cardinal Blase J. Cupich of the Archdiocese announced that the seminary would close in June 2019. The seminary building was sold to Loyola University Chicago and now serves as one of the university's residence halls.

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

title: St. Joseph College Seminary (Illinois)


text:
Owsley

Owsley may refer to:

 * Owsley (surname), a surname
 * Owsley Stanley (1935–2011), also known as Owsley or Bear, "underground" LSD chemist and early Grateful Dead soundman, grandson of Augustus
 * Owsley (musician), the stage name of Will Owsley, American singer-songwriter and guitarist
 * Owsley (album), eponymous 1999 album by the singer-songwriter
 * Owsley, Missouri, an unincorporated community in Missouri, United States
 * Owsley County, Kentucky, a county in Kentucky, United States

title: Owsley


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Hermann Kant

Hermann Kant (14 June 1926 – 14 August 2016) was a German writer noted for his writings during the time of East Germany. He won the Heinrich Mann Prize in 1967. He served the Stasi as an informer under the codename IM Martin.

Early life
Hermann Kant was born on 14 June 1926 in Hamburg, Germany the son of a factory worker and a gardener born into poverty. His younger brother, Uwe Kant, became a well-known children's author. Because of the impending bombing of Hamburg during the Second World War, the family moved to Parchim in 1940, where his paternal grandfather lived as a master potter. After passing elementary school he began an electrician apprenticeship in Parchim, which he completed in 1944. On 8 December 1944 he was drafted into the German Military. He became a Polish POW, was held in Warsaw's Mokotów Prison and later was transferred to a labor camp, which was located on the site of the former Warsaw Ghetto. He was the co-founder of the antifascist committee and teacher at the Anti-fascist Central School. During this time he met the writer Anna Seghers, who would have a lasting impression on him. After being released as a prisoner of war in 1949, he moved to East Germany and joined the Socialist Unity Party of Germany.

Kant finished High School in 1952 at the "Workers' and Peasants Faculty" in Greifswald. From 1952 to 1956 he studied German literature at the Humboldt University of Berlin. His thesis was entitled "The representation of the ideological-political structure of the German fascist army in Pliviers novel Stalingrad." After graduating he worked until 1957 as a research assistant at the university and was also the editor of the student magazine, Tua res, from 1957 to 1959. In 1960, Kant became a freelance writer and member of the Writers' Union of East Germany.

Writing career
Kant's first book was published in 1962 as a collection of short stories entitled, A Little South Seas. The book showed stylistic influences adopted from the American Short Story genre and authors such as O. Henry, giving the East German literature a new satirical and a plainly ironic style.

In his first novel, The Aula (1965), Kant described his own experiences at the "Workers and Peasants Faculty." In the book, the closure of the faculty is an occasion for a graduation, for which the main character is to deliver a speech, which determines the fate of their fellow students and thus a part of their own lives in the early days of East Germany. "Kant's most famous and best novel" made him famous overnight in both the East and the West, while the book also being considered controversial in both German states. In East Germany most viewed the book as a "partisan commitment" of Kantian protagonists devoted to the "socialist movement", Marcel Reich-Ranicki remarked that Kant was too timid to write about the real conditions that existed in East Germany.

In 1972, the novel was published in a second edition, where he perfected his writing style. The publication was always seen as a false depiction of parts of the East German cultural bureaucracy, and Kant was criticized for painting a misrepresentation of the social conflict. In 1976 he began developing the novel Der Aufenthalt in the Bildungsroman style. He tells the story of Mark Niebuhr, mistakenly labelled as a German war criminal. With the protagonist socialist Roman left Kant's "hero" with nothing to do. The story describes a "conversion" or "enlightenment", but also knowledge of "disenchantment". The writing was depicted in the 1983 DEFA film The Turning Point.

In addition, Kant wrote occasionally scripts and screenplays, including for Günter Reisch's feature film Ach du fröhliche... (1962 - with supporting role) and, based on his own novel, turned into a made-for-TV movie; Mitten im kalten Winter (1968).

From the 1970s, Kant took despite its rather narrow view a "weighty significance" in the contemporary literature of East Germany, and had "helped shape minds." Heiner Müller described Kant's narrative Bronze Age (1986) in his autobiography as "the sharpest East German satire" which he had read in recent years. For many other colleagues, literary and social critic Kant was opposed to the "pattern and quintessential as maneuverable as windy compromise literati" become the bridge between conformism and confrontation; an impression that was reinforced by his vacillation as a literary functionary. So Kant remained in East and West "one of the most controversial figures in East German literature".

title: Hermann Kant


text:
User talk:LordSimonofShropshire/archive 2

User talk:LordSuryaofShropshire

Darshan
Darshan: You're right of course, I was a bit general there. Thanks! timl

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Hinduism featured article
Surya - I'm the one who picks the article for the main page. Tomorrow's feature will be Hinduism. I normally don't let people know in advance because I like it to be a surprise, but since you seem to care about the article so much, I thought I'd let you know in advance (this is the first time I've ever done that). →Raul654 17:13, Apr 23, 2004 (UTC)

 * Bravo!कुक्कुरोवाच

Other Wikipedias?
Hello, Surya. I don't see a Hindi or Urdu equivalent on your Userpage. I hope you are part of them just the same. You can show them using Robin Patterson 05:41, 24 Apr 2004 (UTC)

Formatting
Why I took a particular interest in your pages was your New User Log comment about capitalisation in section headings. Sorry, you're in a distinct minority there: even the law publishing business where I work has the same style as Wikipedia. The bolding or italics and line-spacing do enough to jazz up the heading; capitals would just make it harder to read. Kind regards Robin Patterson 05:41, 24 Apr 2004 (UTC)

Hindi Wikipedia
Looking at your contributions makes me feel that you would be a great contributor for the Hindi Wikipedia. It needs help of people like you. Please consider contributing to it. --Hemanshu 14:16, 24 Apr 2004 (UTC)

Thanks for your edits on Hinduism
Thanks.Andries 21:00, 24 Apr 2004 (UTC)

Reverted
Hi, I reverted your last bout of edits on Hinduism, not because I hated them, but because most of the article got lost somewhere along the way. ;) Markalexander100 21:55, 24 Apr 2004 (UTC)

Sorry,we're overlapping now! I'll leave you to it. ;) Markalexander100 22:04, 24 Apr 2004 (UTC)

Naming Policy Poll
Nicely put. I had misgivings about mobocracy regarding giving offense to natives, but I think your point is perhaps stronger. older ≠ wiser 17:54, 26 Apr 2004 (UTC)

Hindutva
You are both being rude and silly. I don't have a strong opinion about hindutva because I know almost nothing about it. I am trying to learn more. The rudeness and hysteria which you (an otherwise superb editor, I might ad) apply to this subject makes it explicitly obvious that it is a dangerous place for you to be. Perhaps I was excessive in reccomending you to depart from the page, but if you were to follow your own advice, that is exactly what you would do. If you want to contribute to the page, thats great, but check your POV at the door. If we are going to discuss this (or anything else) in a manner worth our respective energies emotionalism and misunderstanding need to be minimized, and neutrality and factually accuracy need to be harmoniously shared amongst us. Sam Spade 00:29, 29 Apr 2004 (UTC)

 * This is hot air, and I'm not going to waste more time with it. Your a good writer, and glad you are here, but discussion of NPOV is clearly not your strong suit, and I havn't the patience to debate your blindness. Sam Spade 01:55, 29 Apr 2004 (UTC)

Thanks for the support -- and welcome fresch perspective -- on the talk page for the JC article, Slrubenstein

British East India Company
I too feel the article would be better with a few more images. But, I am hard pressed to find any more in the public domain. If you could find any, please feel free to add them. Cheers Chancemill 13:55, Apr 30, 2004 (UTC)

bhagavadgita
hmmm. always wondered who did that page. very nice job. "I would really like to make the Gita page, especially, a much more coherent one." i've been to your user page and i would say that, over time, the Bhagavadgita page will become more coherent ;-) bobert_wi

Photo of u?
Nichalp 20:52, May 6, 2004 (UTC)
 * Is this your photo?
 * Are you switching colleges?

Personalities
It might not be a bad idea to focus on what someone says and does rather than make judgements about the person themselves. For instance, what KRS said about the use of the term 'idol' does not necessarily make her "conservative" in any sense (Talk:Hinduism); in fact, whether she's conservative or liberal is actually irrelevant - the issue is the article on Hinduism, the right terms to use there, and what you and she think. Similarly (and this is why I'm mentioning this at all), what I said on Talk:Sanskrit (and the changes I did to Sanskrit) does not make me a follower of Romila Thapar (Talk:Sanskrit). Hope I'm not way out of my line here. And feel free to delete this. Ambarish Talk 07:42, 8 May 2004 (UTC)

 * Thanks for the clarification, LordSurya. I should point out that I value your contributions to Hinduism-related pages, although I may not agree with all of them. In the case of Thapar, I strongly condemn her brand of scholarship; since you addressed both of us simultaneously, it was confusing, and I lost interest in pursuing that discussion. Ambarish Talk 02:03, 9 May 2004 (UTC)

Hindu categorization?
Do you folks over at Hinduism have a category format for dealing with philosophical concepts? I was thinking about doing this for ātman, just because I was there replying to your comment and I've been trying to make sure the Buddhist cats are in order. I was thinking we need something like "Philosophical concepts in Buddhism", but I also thought it would be weird to apply that to Atman in the absence of a corresponding Hindu philosophy tag, and I was wondering if there was something like that in the works, and I figured you'd know if anybody would. -- कुक्कुरोवाच|Talk‽ 20:18, 21 Jun 2004 (UTC)

 * May be and  ? Andries 20:57, 21 Jun 2004 (UTC)

 * No, I'm looking to classify ideas. The ideal solution would be to have Category:Indian philosophical concepts, and then have Category:Buddhist philosophical concepts and Category:Hindu philosophical concets be subcats, but use the general Indian cat for shared terms like ātman. -- कुक्कुरोवाच|Talk‽ 21:50, 21 Jun 2004 (UTC)

 * I don't know where to post this, but I guess I'll just do it here ; )  My problem, for instance, with "atman" is that it is clearly a Hindu concept. Buddhist rebuttals of a concept don't serve as definitions of Atman. The Atman article, for instance, is not really a shared idea and should go into Hindu philosophical concepts or whatever. When I mean it's not shared is that Buddhism hasn't supplied new meaning to Atman but only dealt with it in a reactionary fashion. Something like karma, dharma, or nirvana, for instance, these concepts are certainly shared and each 'group' of religions has informed that term with new meaning, i.e. in order to understand 'karma' one would have to intelligently reference its Hindu, Buddhist, even Jain and Sikh, contexts. In that case, one might safely have general category articles for karma (ex.) under Indian concepts and further elucidations under each religious or sectarian group. --LordSuryaofShropshire 22:22, Jun 21, 2004 (UTC)

 * I thought you might say something like that. ::grin:: I don't think you're using "reactionary" correctly, by the way; reactionary in English has a conservative connotation, and Buddhism in this regard is playing the--what's the value-neutral opposite of "conservative"? (Obviously "liberal" doesn't serve in this context)--at any rate, Buddhism is in the proactive position. And certainly Buddhism has brought a whole new range of meanings to bear on the term. Perhaps by "reactionary" you simply mean they don't like it, which is perfectly true, but also perfectly without bearing on its status as an important term and concept in both Buddhist and Hindu philosophical discourse.

 * And while it's not a shared idea in the sense that Hindus and Buddhists have different ideas about it, it is certainly a shared term which has enough overlap in terms of meaning that the two can in fact disagree over it. Can you argue that ātman is not a topic in Buddhist philosophy? The point is not the quality of the philosophizing which is done, on which point we can doubtless agree to disagree, but whether the term and concept(s) "Atman" figure in (a) Buddhist and (b) Hindu thought. At any rate, my concern here isn't to enter into a debate regarded Buddhist-Hindu polemics, but simply to query whether you're aware of existing plans regarding a categorization scheme to deal with Hindu concepts. -- कुक्कुरोवाच|Talk‽ 22:58, 21 Jun 2004 (UTC)

 * Actually I'm quite aware of the term "reactionary" and used it fully aware of its denotative ramifications in the discussion. ;)  My last word on the subject is that debates on the validity of a term do not seem to make that term a "Buddhist concept" but rather a concept with which Buddhists deal. The concept itself is Hindu/Vedic/Vedantic/etc.  But yes, I am now aware of the plan and its scope and intention seems excellent. --LordSuryaofShropshire 23:02, Jun 21, 2004 (UTC)

 * Out of curiosity, in what sense do you mean "reactionary"? I don't see it. (Nor do I see the distinction between a "Buddhist concept" and a "concept with which Buddhists deal," but that may just be our differing tastes in epistemology. ;) ) -- कुक्कुरोवाच|Talk‽ 23:08, 21 Jun 2004 (UTC)

 * In polemics and debate, etc. buddhists and hindus alike would utilize logic to prove the soundness of their metaphysical planks. When, for instance, an Upanishadic thinker, or a yogi, spoke of the Atman, a Buddhist retort would comprise many of the texts and understandings which you listed in the article (reference Atman). The inclusion of Atman in Buddhist texts does not make it a "Buddhist concept" but rather a Hindu concept to which Buddhists were reacting. For instance, would one term "shunyata" a Hindu concept? I doubt it. It's not believed in, Hindu thinkers never embraced it as part of the Vedic framework; and yet, numerous examples abound in which thinkers of nastika schools or other such derivative sects rebutted it, spoke of it at length, questioning its logical viability or having long dialectics 'disproving' it. It is not a Hindu concept, but rather a BUddhist concept with which Hindus dealt. In the same way, I feel Atman has nothing to do with Buddhism except as a foil off of which to argue their points. --LordSuryaofShropshire 23:47, Jun 21, 2004 (UTC)

 * Hmm. I think I see what you're getting. However, I would still caution that just because reaction is involved does not make one reactionary; to be a reactionary is to react reflexively, thoughtlessly; a carefully thought and argued rejoinder with an aim towards opening new possibilities is constructive criticism, not reactionism. The refutation of śūnyatā by Hindu thinkers may be important polemics, but it doesn't provide the undergirding for the development of any key aspects of Hinduism; the critique of ātman is the very foundation of Buddhism. -- कुक्कुरोवाच|Talk‽ 00:36, 22 Jun 2004 (UTC)

 * I don't need in-depth denotative explications of "reactionary." As I said, I know what it means. Also, you seem to favor a narrow and situation-specific usage of "reactionary" whereas I am using it in its most unencumbered sense. Regardless of all this, "shunyata" and reasoned denial of it seemed to have been the very fulcrum about which all of Adi Shankaracharya's initial explication of Advaita Vedanta hinged. Thus, I should say "shunyata" in the same sense is quite vital to Hindu metaphysics as witnessed in the Vedantic age. But no one would ever call "shunyata" a Hindu concept. In much the same manner, simply because much of nihilism uses "God" as part of its arguments against believing in divinity or divine cosmology, soteriology, etc. doesn't mean that "God" is a Nihilist concept. Now to call God a nihilist concept, or one of many nihilist concepts, is to confuse the furious philosophical interplay and dynamic of active discussion in thinking circles that required nihilists, or existentialists, or post-modernists, people like Bertrand Russell, et cetera to address God in a most thorough and often obsessive manner. It is the exact same with Buddhism and "atma"/"atman," in which Atman is not a Buddhist concept but, as you have been quite perspicacious in pointing out, one against which Buddhist placed themselves and in 'reaction' to they developed their theories, ideas, or transcendental meditations. --LordSuryaofShropshire 01:08, Jun 22, 2004 (UTC)

Loyalites
I know its a hard question to ask you. Its about US vs (rest of the world). I want to know whose side you would take. Nichalp 18:19, Jun 22, 2004 (UTC)

Religion in India
Have you ever seen this page? It's pretty friggin' weak. I just went through and fixed all the grammar mistakes and a couple obvious factual errors. You might want to take a look at it some time if you have a chance.

PS - I, too, am anxiously awaiting an answer to Nichalp's question. I am prepared to immediately begin organizing a "draft Lord Surya for president" campaign, but only -- repeat only -- if your answer is the former. - Nat Krause 15:32, 25 Jun 2004 (UTC)

 * Good to hear that we can count you on our side. As for the line, "Another possible cause is that clashes with Islamic and Hindu fundamentalists led to genocide or conversion," yeah, that's pretty questionable.  I guess I was thinking that if by "clashes" we mean "conflicts of ideas" and by "genocide or conversion" we mean "conversion", then the statement is true with regard to Hindues.  All in all, still very dicey.  I just went and took out "fundamentalists" at least, since I have no idea what that is supposed to mean in this context.  I wish we could get someone who knew a lot about the subject to write the decline of Buddhism in India article.  I don't think I'm up to it. - Nat Krause 05:06, 26 Jun 2004 (UTC)

Lets not keep repeating the same pattern. Please be respectful of others and minimize POV. Thank you for being a good writer, Sam [Spade] 05:26, 1 Jul 2004 (UTC)

 * I didn't mean to suggest that you were placing POV in articles. Actually I think you've done extremely well at keeping your anti-hindutva POV out of the hindutva article. And you feeling insulted by me complaining about your insults... I'm not sure where to go with that. Comparing anybody to Nazism inspires both Godwin's law and strawman. I found the way you easilly made 1st the nazi analogy and then the KKK analogy quite unfortunate. The personal attacks against me and my concerns only served as a clarification that insult had been intended all along. This is not the place for that. You are a good writer, and I have seen (and copiously complimented) the massive contributions you have made to Hindu related articles. Your suggestion that I am somehow antagonistic towards you is quite unfounded. Freely review our interactions from when we first crossed paths on Hinduism, and you will see that I have consistantly complimented you, and that I and others have periodically been offput by a tendancy for haughtiness and POV in talk. I am not your enemy. Maybe we don't share politics, maybe we don't share editing or communication styles, but I think we do share a love for Hindu philosophy, Indian culture, and Sanatana Dharma. In the end we are here to do what is best for the encyclopedia, yes? Sam [Spade] 16:45, 1 Jul 2004 (UTC)

Churchill's opinion of Ghandi
Hello LordSuryaofShropshire,

Thanks for modifying your commentary about Churchill's comment to the more neutral " For example, as a subject of the British Empire, Winston Churchill once derisively referred to Gandhi as a "brown fakir."....However I feel that the qualification 'as a subject of the British Empire' is;
 * 1) unnecessary: The reason is this; this is a page about Ghandi, so why include information about Winston Churchill on it (namely that he was a subject of the British Empire)? There is a link to Churchill's page, so people can go there and find out for themselves that he was a British Empire subject.
 * 2)  has POV issues: I also think that the qualification 'as a subject of the British Empire', presents a POV about the truth-value of Churchill's opinion.

I also feel that 'derisively' and 'admiringly' are redundant adverbs. The fact that Churchull's view was derisory and Einstein's view was admiring is obvious from the quotes...readers don't need to be told; they can see that the quotes are 'derisive' or 'admiring' just by reading them.

Thinking it over, it may be better to omit Churchill's and Einstein's quotes altogether. The reason I say this is that, hundreds of world leaders had opinions about Ghandi. By presenting only two such opinions, the article is open to the criticism of selective quoting....

I would welcome your thoughts on my talk page Mercurius 06:25, 3 Jul 2004 (UTC)

Ghandi & Churchill
Hello and thanks for your detailed reply. I'm content to leave the 'British empire' qualifier on the page as you have written it, although I removed 'derisively' and 'admiringly'.

I agree with your first & third points, though I still feel that any 'context' about Churchill belongs on the Churchill page, not the Ghandi page. I understand your view that Churchill's vassalship provides relevant context to the reader, but one can still make the argument that it is presenting a POV about Churchill's opinion, and privileges Einstein's opinion as being more 'accurate' (like this: the truth-value of Churchill's opinion is compromised in some way by his allegience to the Crown, whereas, Einstein's opinion, being unqualified in the text, is presented as more value-free, neutral and unbiased..?). If it's relevant to qualify Churchill's opinion as a British Empire subject, why is it not relevant to mention that Albert Einstein was a German Jew living in America??? Or that they were both European males? Where do you draw the line... :0)

But we can agree to disagree;- let's not change it simply on my say-so. If, in the future, you find other people making edits & removing the 'British empire' qualifier, or asking you to remove it, you may want to reconsider...

Happy wikking! Mercurius 22:39, 3 Jul 2004 (UTC)

Fundamentalists
Let me present my point of view: ¶ nichalp 20:19, Jul 10, 2004 (UTC)
 * The RSS, VHP and BD are the *major* causes of unrest as compared to Muslims and Christians.
 * Attack on churches & mosques
 * They are the largest and most infamous trouble mongers
 * They killed Gandhi
 * Well criticised in the media for their narrow mindedness.

 * Before you label me of bigotry, I haven't reverted your edit, nor have I accused all Hindus of supporting them.

 * 1) None of the Hindu groups are banned, whereas the most prominent Muslim grp SIMI is banned.
 * 2) Nagaland demand for independence is based on the fact that Nagaland was in independent princely state before Indian independence. Infact North east India lacks development rather than attributing it to mainly Christian secessionist groups. This is the root cause of all independence movements globally.
 * 3) If something is wrong, any media is bound to criticise the wrong doing.
 * 4) Excesses attributed to the VHP and family, far exceed that of obscure Islamic groups.

I shall disect all your points here: North east India faces alienation from India as none of the elected ministers ever get top ministerial berths. Second they rarely have any economy to speak about. Barring Sikkim and Assam none of the states have a developed tourism industry. No tourism means no interaction with outsiders. Do you also attribute the Bodos and ULFA to Christian groups? Clearly they have no links. Where are the jobs out there Surya? When a group from Arunachal Pradesh visited Bombay, many of them were asked if they were Chinese! Some even thought that AP was an independent country and wanted to know if a passport was needed to visit there. These people face alienation amongst their own countrymen, why won't they agitate? Nagaland was much more prosperous during its monarchy.
 * 1) I did not respond to all your points as I had to quit for the day.
 * 2) The media and the Supreme Court have largely contained the excesses comitted by the VHP, BD and RSS. If the two didn't play its part the Parivar would have run amok. It is unfair and biased of you to blame the Indian media of one-sidedness. SO WHAT if the Parivar is execrated by the media? And what reason do you hold against the media? I would say the US media is extremely one-sided, but the same doesn't hold sway here.
 * 3) *Bihar is a different case. Bihar holds the key swing votes in elections. Not all people are in dicey financial straights. Many Biharis resort to outlawed and illegal methods to amass great wealth. Widespread corruption in the state lines the pockets of government servants and other powers. Bihar is a plutocratic state. If people resort to getting rich through illegal means and get away with it, why would they seek independence?
 * 4) *Nagaland in return gets 1 solitary vote. Of course, their vote is as good as neglected. As a result, sucessive governments have ignored their pleadings. Nagaland's primary demand is not independence but territory from neighbouring states. In Nagaland, graduates are forced to hide their (faces and shame) as they are forced to take up menial jobs such as rikshaw cyclists.
 * 1) *Punjab is prosperous. You know the history of Khalistan so I won't go into details. BUT THE SIKH MILITANTS were solely based in Punjab. They did not create mayhem in the rest of India. Infact, the only reason why the ordinary Sikhs rioted in the year before you were born was because Indira Gandhi violated the sanctity of the Golden Temple. Once Rajiv Gandhi took over, he handled the situation with a firm hand and nixed the problem for good. Not a bomb has exploded for the past 12 years in Punjab. Since the region is highly developed, not many takers are there for such movements anymore and has lost mass appeal.
 * 2) *A similar case with Tamil Nadu. Secessionist groups have long abandoned the demand for a greater Elam as Tamil Nadu has a strong economy.
 * 3) I would like to know which developed region in the world has ever fought for independence, all active independence movements are fought due to neglect of the region as the primary cause. Language etc. comes later.
 * 4) It is a well known fact that Chinese arm the militant groups and Al Quida finances northeast sucessionist groups. Source TOINS
 * 5) I personally knew an accountant who had to submit the entire finanial accounts of ALL the Catholic Churches in West Bengal to LK Advani. The former government did keep a strict control over Church finances (perhaps on the behalf of the RSS?).
 * 6) I can't comment on Zoramthanga problem & Christland as I need to refer to external articles. Perhaps you can provide me some fodder so that I may comment on the issue.
 * 7) You have the obdurate tendancy of jumping the gun, so I asked you, as a preventive measure, to desist calling me a bigot or any of its allied meanings.
 * 8) In short, the menace of the Parivar is omnipresent all over India and has the power to strike at will. Other groups are fragmented.

'They are the only groups known to issue dictums to governments and threaten the peace of neighbourhoods.'

To solve the problem of the Northeast, the government should start development of that region. Seal and patrol borders and also curb the finances of such groups. As soon as that starts, all movements will fizzle out.

Excesses attributed to the Parivar in recent history: ¶ nichalp 20:16, Jul 11, 2004 (UTC)
 * 1) Destroying historical buildings and crosses in Goa.
 * 2) Blackening the faces of convent principals in Bombay as they refuse to bow down to their demands.
 * 3) Riots in various places
 * 4) Rewriting of history textbooks (read the Parivar history books. They are disgusting)
 * 5) Burning of Graham Staines
 * 6) Should I go on...?

I don't know where you get your news reports from but where ever you do get it from, let me tell you it is terribly implausible. Let me tell you that I scrutinise the newspapers, watch 3 news channels daily and also check out news websites; and I have never ever heard the balderdash that you quote as gospel truth.

Next, I would like you to point out where in my article have I ever absolved Muslims and Christians of crimes. Neither have I indicted Hindus as you mentioned, only the Sangh Parivar. Please read my edits carefully next time.

The Parivar have become more active recently (1990s) therefore it is wrong to say that for centuries that Jews & ... The VHP have picketed all card shops in during the time of Valentines' Day. Why? because it is not part of Hindu culture! I was in Lucknow a few years back during the New Year. On 30 Dec, the Bajrang Dal issued a ditkat that nobody was to celebrate New Year's Day. Result was a really, really damped 2001 for me, even the cable TV was cut! Tolerance (even in Hindu majority areas)? I don't think so.

In short the Parivar is the most active religious group far exceeding other religion’s fundamentalism. This is an attested fact. I don’t think I have contradicted myself anywhere do I? ¶ nichalp 19:40, Jul 14, 2004 (UTC)

PEACE

One sided?

 * Reasons why Graham Staines and his innocent sons were killed, Zoramthanga. You never cite your sources. After I checked them out on the net,I noticed that none of the sites were credible enough for you to attest to the fact. Cite your sources - credible sources.
 * All my sources are backed up and verified, that's why I told you my news sources.
 * Your personal experience in India is too short to lay claims to being in the thick of action here.
 * I haven't derided Hindus. You are the person who has made the mountain out of the molehill by equating all non Hindu fundamentalist actions with Hindu ones. I have stated, as always, the Parivar is the largest active religious group exceeding even other outlawed groups such as the Naxals as the chief mischief makers. Clearly you do not agree to the facts, but instead your self created fiction. Quit your razmataz.
 * You have a anti Muslim bias, refusing to call a spade, "Islamic Terrorists bomb Bombay" but refuse to allow Hindu fundamentalists to be listed. When will you see that they are the leading cause of unrest?
 * LeT, if you didn't know, is foreign based and funded. Name a home grown Muslim group capable enough of creating widespread mahem. Name any international Islamic terrorist groups which Indian Muslims have enlisted.
 * Accusing Christians of destroying temples all over the country is another of your vilified campaigns. If it were true, myriad arrests would have been made.
 * Again, you see me not critising Christain and Muslim groups. Please, what does it take to point out that I have never exonerated anyone.
 * I have pieced together the larger part of the jigsaw puzzle, but clearly you don't get it.
 * And finally if you don't believe me, why don't you conduct a poll (Open to Indian citizens) to determine which fundamentalist group poses the greatest threat to the secular fabric of our society?

THE PARIVAR IS THE COUNTRY'S LARGEST FUNDAMENTALIST GROUP.
 * You certainly have the gall to accuse me not rationally approaching the issue. I asked you of cite your sources. You drew a blank. I called your bluff; nothing self-aggrandising about it.
 * Graham Staines did not coerce anyone to convert. Even if your point was valid; which is clearly not, why should a person be burnt alive for that? Why too were his innocent children?
 * Your speculating the causes of Staines dark side; so too Zoramthanga conversion issue. Obviously there’s very little proof to support your wayward theories. And please don’t quote obscure websites which could very well be covertly run by Parivar sympathisers.
 * Obviously I listed the excess by the Parivar. You clearly beat around the bush harping on desecration of temple and idols repetitively. So many churches and mosques are being razed by fanatics. List me the excesses created by other fringe groups that pose a *real* threat to the secular threads of Indian society, to balance your odds.
 * Hindu and Hindu fundamentalists are not the same. You clearly have merged the two and accuse me of doing the same. I don’t support your parochial views.
 * Its not my pre-defined ideas but what most of India thinks.
 * You accuse the media of on-sidedness as an excuse to support your innuendoes.
 * The underworld groups are criminals seeking profits, something totally different, linking them to this issue shows that you are running out of ammunition to clearly state your views.
 * The Parivar have brazenly proclaimed that their agenda is to create a Hindu nation where minorities are second class citizens. Isn’t this harmful for our country?

Credibility?
You still 'refuse to cite your source on the Staines issue. Let me tell you I looked it up, a woman claimed to be molested, could have actually been planted by the Parivar to raise credibility issue during the trial. It was immediately shot down in court. You fell for one of the oldest tricks in the books - lies.

You keep ranting off about the badinage of the discussion and yet you return to reply each and every time. Anyways, you have a *credibility* problem with your sources, and as I have seen in the India talk page, your actions confirms it. Also you are very 'rude' to anyone who doesn't tow your line, deriding other people and turning the blame to their character instead of politely citing references aiding you POV. You are only interested in adding your POV these days, not to mention increasing the size of the India page which I painstakingly squeezed out the excess fat.

There's a *big* difference aiding a criminal/terrorist and acting as a criminal. Forget about me explaining the difference, you wouldn't be interested. ¶ nichalp 20:26, Jul 16, 2004 (UTC)

Really?
Now you go and attack my character, I thought you were the one to say no ad homniem attacks. Now you have accused me of having low intelligence, having an attitude problem. You can't debate and so turn the heat on what I do by pointing out my choice in words. Well antediluvain refers to before the floods circa 1500 BC and before. eructation also means burst forth besides burping. Even if my choices were wrong, I don't revert the edits I had made as a knee jerk reaction. Who are you writing the India page for, the world populace or yourself? KRS and I have reached a broad consensus onwhat the page should contain through discussion. You think it is dry and feel privy to add whatever you choose without a discussion. I never called you a liar. I said you fell for the parivar's lies. You knee-jerk reaction will land you in trouble sooner than you think if you continue with this in life.

I never said that Hindu fundies were the 'SOLE' creators on India's cup of woes, I said they are responsible FOR MOST OF INDIA's ILLS IN SOCIETY. Go ahead and edit the page yourself keeping it below 32KB. For all its worth, if you had a free hand, the page would exceed 100 KB. And yes, I will discredit you if you can't provide me reliable references. You aren't doing you PR any good arguing with other members who edit the page. You heat may be in India but your body certainally isn't and that what counts to all of us 'Indian' editors. ¶ nichalp 20:57, Jul 16, 2004 (UTC)

Schooling
When were you in Bombay ie. Which years were you in Cathedral school? Do your parents have a transferable job? Lastly do you play the cello/violin? ¶ nichalp 20:33, Jul 10, 2004 (UTC)
 * Yes, they do lead somewhere. I'll tell you in a day's time. ¶ nichalp 21:12, Jul 10, 2004 (UTC)

Discussion regarding "minor" edits in Talk:Religion
Please see my reply in Talk:Religion before making any further edits. Thanks! - Korpios 20:35, 10 Jul 2004 (UTC)

Opera bug
I use Opera 7.51 as my browser. Just informing you that "Ek Videshwala Hindustani" in Hindi is totally garbled with glaring spelling errors in Opera. This I think, is an Opera specific problem. ¶ nichalp 18:49, Jul 14, 2004 (UTC)

Summer heat is getting to you
¶ nichalp 19:37, Jul 17, 2004 (UTC)
 * Firstly, you keep crying about your *last world* and *I'm done with your* stuff, and keep returning to my talk page to add your comments. Clearly your ego has got the better of you.
 * I think the New Your summer heat has got into you. Why don't you take a break and go on a vacation to cool off.
 * You need some anger management remedies. Might I suggest watching "The Godfather III" to seek tips on how to manage your anger?
 * Writing intelligently is one thing. Writing a factual article is another. Living here is an advantage to on the hand and accurate information. Clearly, you don't have the stomach to admit that you were wrong with your facts.
 * I don't want to argue with the Congress party.... Clearly you have lost your *credibility* and reasoning ability to even comprehend what you are arguing about. I don't want to waste my energy on untrustworthy people.
 * On the contrary I would be better at governance as at least I debate, discuss and take the pains to garner factual evidence. You, on the other hand would be more suitable in an autocratic role.
 * I hope you don't ever take up law or journalism, as I see no scope for you earning your salary in these too fields.


text: Talk:BAE Systems Hawk

title: Talk:BAE Systems Hawk


text:
FK Sileks

FK Sileks (ФК Силекс) is a football club based in Kratovo, North Macedonia, who play in the Macedonian First League.

History
The club was founded in 1965. Sileks’ biggest accomplishment in 90s came in the Yugoslav Cup where they reached the quarter-final. It was a remarkable achievement considering they defeated both Sarajevo teams, FK Željezničar and FK Sarajevo, in back-to-back rounds. Since the formation of the First Macedonian Football League, they played at the top level from the start until their relegation in 2013. In the 90s, they won three league titles (including a record five time runners-up) and two national cups.

After 24 years, Sileks managed to win the Macedonian Cup for the third time in 2021. Beating Akademija Pandev 3–2 on penalty kicks after a scoreless draw.

Stadium
City Stadium Sileks (Macedonian: Градски стадион Силекс-Кратово) is a multi-purpose stadium in Kratovo, North Macedonia. It is currently used mostly for football matches and is the home stadium of FK Sileks. The stadium holds 1,800 seats.

Honours

 * 🇲🇰 Macedonian First League
 * Winners (3): 1995–96, 1996–97 and 1997–98
 * Runners-up (6): 1992–93, 1993–94, 1994–95, 1998–99, 2003–04 and 2019–20
 * 🇲🇰 Macedonian Second League
 * Winners (2): 2013–14 and 2021–22
 *  Macedonian Republic Cup
 * Winners (2): 1988–89 and 1989–90
 * 🇲🇰 Macedonian Football Cup
 * Winners (3): 1993–94, 1996–97 and 2020–21
 * Runners-up (2): 1994–95 and 2021–22

Recent seasons
1The 2019–20 season was abandoned due to the COVID-19 pandemic in North Macedonia.

Historical list of coaches

 * 🇲🇰 Zoran Smileski (1995 –1998)
 * 🇲🇰 Gjoko Hadžievski (1998 –1999)
 * 🇲🇰 Lazar Plackov (1999)
 * 🇲🇰 Zoran Mitevski (2000)
 * 🇲🇰 Momcilo Mitevski (2000 –2001)
 * Nenad Stavrić (2001 –2002)
 * 🇲🇰 Momcilo Mitevski (2002 –2003)
 * Nebojša Petrović (2003 –Sep 2005)
 * 🇲🇰 Kire Trajcev (Sep 2005 –Jan 2006)
 * Josip Pirmajer (10 Jan 2006 –Jun 2006)
 * 🇷🇸 Slavko Jović (Jul 2006 –Feb 2007)
 * 🇲🇰 Momcilo Mitevski (4 Mar 2007 –Jun 2007)
 * 🇲🇰 Marjan Sekulovski (Jul 2007 –Oct 2008)
 * 🇲🇰 Ane Andovski (19 Oct 2008 –Jun 2012)
 * 🇲🇰 Ljubodrag Milošević (Jul 2012 –Sep 2012)
 * 🇷🇸 Nebojša Petrović (4 Oct 2012 –Apr 2013)
 * 🇲🇰 Trajce Senev (20 Apr 2013 –Jun 2014)
 * 🇲🇰 Gordan Zdravkov (Jul 2014 –Dec 2014)
 * 🇲🇰 Zoran Shterjovski (Jan 2015 –Jun 2015)
 * 🇲🇰 Momchilo Mitevski (Jul 2015 –May 2016)
 * 🇲🇰 Gordan Zdravkov (Jun 2016 –Jul 2016)
 * 🇲🇰 Zikica Tasevski (25 Oct 2016 –30 Sep 2018)
 * 🇷🇸 Goran Simov (Apr 2019 –)

title: FK Sileks


text:
Professor of Zoology (Cambridge)

The Professorship of Zoology is a professorship at the University of Cambridge. Founded in 1866 it was originally the 'Professorship of Zoology and Comparative Anatomy', but was renamed in 1934. The title has also been used for single-tenure professorships.

Professors of Zoology (1866)

 * Alfred Newton (1866)
 * Adam Sedgwick (1907)
 * John Stanley Gardiner (1909)
 * James Gray (1937)
 * Carl Frederick Abel Pantin (1959)
 * Torkel Weis-Fogh (1966-1975)
 * Gabriel Horn (1978)
 * Malcolm Burrows (1996)
 * Michael Akam (2010)

Professors of Zoology (single-tenure creations)

 * Michael Akam (1997–2010)
 * Paul Brakefield (2010–)

title: Professor of Zoology (Cambridge)


text: Category:Kanabec County, Minnesota

title: Category:Kanabec County, Minnesota


text: User talk:24.132.170.94

title: User talk:24.132.170.94


text: User:Jovrtn

title: User:Jovrtn


text:
Jakob Michael Reinhold Lenz

Jakob Michael Reinhold Lenz (23 January 1751, or 12 January in the Julian calendar – 4 June 1792, or 24 May in the Julian calendar) was a Baltic German writer of the Sturm und Drang movement.

Life
Lenz was born in Sesswegen (Cesvaine), Governorate of Livonia, Russian Empire, now Latvia, the son of the pietistic minister Christian David Lenz (1720–1798), later General Superintendent of Livonia. When Lenz was nine, in 1760, the family moved to Dorpat, now Tartu, where his father had been offered a minister's post. His first published poem appeared when he was 15. From 1768 to 1770 he studied theology on a scholarship, first at Dorpat and then at Königsberg. While there, he attended lectures by Immanuel Kant, who encouraged him to read Jean-Jacques Rousseau. He began increasingly to follow his literary interests and to neglect theology. His first independent publication, the long poem Die Landplagen ("Torments of the Land") appeared in 1769. He also studied music, most likely with either the Ukrainian virtuoso lutanist Timofey Belogradsky, then resident in Königsberg, or his student Johann Friedrich Reichardt.

In 1771 Lenz abandoned his studies in Königsberg. Much against the will of his father, who on that account broke off contact with him, he took a position little better than that of a servant with Friedrich Georg and Ernst Nikolaus von Kleist, barons from Courland and officer cadets about to begin their military service, whom he accompanied to Strasbourg. Once there, he came into contact with the actuary Johann Daniel Salzmann, around whom had formed the literary group of the Société de philosophie et de belles lettres. This was frequented also by the young Johann Wolfgang von Goethe, who at this time happened to be in Strasbourg, and whose acquaintance Lenz made, as well as that of Johann Heinrich Jung-Stilling. Goethe now became Lenz's literary idol, and through him he made contact with Johann Gottfried Herder and Johann Kaspar Lavater, with whom he corresponded.

In the following year, 1772, Lenz accompanied his masters to the garrisons of Landau, Fort Louis and Wissembourg. He also fell in love with Friederike Brion, once the beloved of Goethe, but his feelings were not reciprocated.

In 1773 Lenz returned to Strasbourg and resumed his studies. The following year he gave up his position with the Kleist brothers and lived as a freelance writer, earning his living by private tutoring. His relations with Goethe became friendlier: while the two of them were visiting Emmendingen, Goethe introduced Lenz to his sister Cornelia and her husband Johann Georg Schlosser.

In April 1776 Lenz followed Goethe to the court of Weimar, where he was at first amicably received. But in early December, on Goethe's instigation, he was expelled. The exact circumstances are not recorded; Goethe, who broke off all personal contact with him after this, refers only vaguely in his diary to "Lenz's asininity" ("Lenzens Eseley").

Lenz then returned to Emmendingen, where the Schlossers took him in. From there he made a number of journeys into Alsace and Switzerland, including one to Lavater in Zürich in May 1777. The news of Cornelia Schlosser's death, which reached him there in June of that year, had a powerful effect on him. He returned to Emmendingen, and then went back to Lavater. In November, while staying in Winterthur with Christoph Kaufmann, he may have suffered an attack of paranoid schizophrenia. In January 1778 Kaufmann sent Lenz to the philanthropist, social reformer and clergyman Johann Friedrich Oberlin in Waldersbach in Alsace, where he stayed from 20 January to 8 February. Despite the care of Oberlin and his wife, Lenz's mental condition grew worse. He returned to Schlosser at Emmendingen, where he was lodged with a shoemaker and then a forester.

His younger brother Karl fetched him in June 1779 from Hertingen, where he was under treatment by a doctor, and brought him to Riga, where their father by this time had risen to the position of General Superintendent.

Lenz was unable to establish himself professionally in Riga. An attempt to make him director of the cathedral school came to nothing, as Herder refused to give him a reference. Nor did he have any greater success in St. Petersburg, where he lived from February to September 1780. He then took a position as a private tutor on an estate near Dorpat, then, after another stay in St. Petersburg, he went to Moscow in September 1781, where initially he stayed with the historian Friedrich Müller and learned Russian.

He worked as a private tutor, mixed in the circles of Russian Freemasons and authors, and helped produce a number of reformist schemes. He also translated books on Russian history into German. His mental condition however was steadily deteriorating all the while, and at last he became entirely dependent on the goodwill of Russian patrons for the means of living.

In the early morning of 4 June 1792 (24 May in the Julian calendar) Lenz was found dead in a Moscow street. The place of his burial is unknown.

Lenz as a literary figure
Lenz, a novella fragment by Georg Büchner, deals with Lenz's visit to the minister Friedrich Oberlin, in the Vosges. Lenz had visited Oberlin, on the suggestion of Kaufmann, because of his reputation as a pastor and psychologist. Oberlin's account of the events of Lenz's visit furnished Büchner with the source of his story, which in its turn was the source of Wolfgang Rihm's chamber opera Jakob Lenz.

In his 1923 play Weh um Michael, Waldfried Burggraf, presented the life of Lenz, explaining his suicide as an act of despair at not finding an audience for his critique of society. One literary critic summarizes Burggraf's treatment: "His Michael Lenz is a voice in the wilderness crying out against moral and social injustice."

In Paul Celan's acceptance speech for the Georg Büchner Prize for Literature in 1960, both the historical man and the "Lenz" of Büchner's fragment figure heavily. In the first line of Büchner's novella, Lenz sets off for the mountains on 20 January. Celan relates this to the life of the poem, asking, "Perhaps one can say that every poem has its 20th of January?" He adds that the poem remains mindful of such dates. Celan also says of his work "Conversation in the Mountains," composed after a missed encounter with Adorno, that it was written from such a date: that he started writing from his own "20th of January."

More recently the writers Peter Schneider, in his story Lenz (1973), and Gert Hoffmann, in his novella Die Rückkehr des verlorenen J.M.R. Lenz nach Riga ("The Return of the Lost J.M.R. Lenz to Riga", 1984), have given literary form to the events of his life.

Marc Buhl's novel of 2002, Der rote Domino ("The Red Domino"), uses the friendship between Goethe and Lenz, and its abrupt end, as the inspiration for a detective story.

Selected works

 * Die Landplagen (The Torments of the Land). Verse epic, 1769
 * Der Hofmeister, oder Vorteile der Privaterziehung (The Tutor, or, The Advantages of Private Education). Drama, 1774
 * Der neue Menoza [The New Menoza]. Drama, 1774
 * "Anmerkungen übers Theater" ["Observations on the Theatre"]. Essay, 1774
 * "Meinungen eines Laien, den Geistlichen zugeeignet" ["Opinions of a Layman, dedicated to the Clergy"]. Essay, 1775
 * Pandaemonium Germanicum. Drama, written in 1775, published posthumously 1819
 * Die Soldaten [The Soldiers]. Drama, 1776 (basis of the opera of the same name by Bernd Alois Zimmermann and a source of Büchner's drama Woyzeck)
 * Die Freunde machen den Philosophen [Friends Make the Philosopher]. Drama, 1776
 * Zerbin. Novella, 1776
 * Der Landprediger [The Country Pastor or The Country Preacher]. Novella, 1777
 * Der Waldbruder [The Friar of the Forest or The Hermit]. Unfinished epistolary novel, published posthumously in 1882

Editions

 * Damm, Sigrid (ed.). Werke und Briefe, 3 vols. Leipzig [München/Wien]: Insel Verlag, 1987. [Lizenzausgabe im Hanser Verlag]. ISBN 3-446-14665-2
 * Lauer, Karin (ed.). Werke. Hanser Verlag, München/Wien: Hanser Verlag, 1992. ISBN 3-446-16338-7
 * Voit, Friedrich (ed.). Werke [selection]. Stuttgart: Reclam Verlag, 1997. ISBN 3-15-008755-4
 * Wagner, Martin, and Ellwood Wiggins (eds., trans.). Selected Works by J. M. R. Lenz: Plays, Stories, Essays, and Poems. Rochester, NY: Camden House, 2019.
 * Weiss, Christoph (ed.). Werke: Faksimiles der Erstausgaben seiner zu Lebzeiten selbständig erschienenen Texte, 12 vols. St. Ingbert: Röhrig Verlag, 2001. ISBN 3-86110-071-1

Single works

 * Weiss, Christoph (ed.). Als Sr. Hochedelgebohrnen der Herr Professor Kant den 21sten August 1770 für die Professor-Würde disputierte. Facsimile of the first edition (Königsberg, 1770). Laatzen: Wehrhahn Verlag, 2003. ISBN 3-932324-68-4

Filmography

 * Günther, Egon (writer/director): Lenz, with Jörg Schüttauf as J.M.R. Lenz and Christian Kuchenbuch as Goethe, 1992, Federal Republic of Germany.

title: Jakob Michael Reinhold Lenz


text:
Jack Mormon

The term Jack Mormon is a slang term originating in nineteenth-century America. It was originally used to describe a person who was not a baptized member of the Church of Jesus Christ of Latter Day Saints but who was friendly to church members and Mormonism, sympathized with them, and/or took an active interest in their belief system. Sometime in the early- to mid-twentieth century, however, the term began to refer to an individual deemed by adherents of the Church of Jesus Christ of Latter-day Saints (LDS Church) to be an inactive or lapsed member of the LDS Church who, despite their personal religious viewpoint, maintained good relations with and positive feelings toward the church.

Origin of the term
On April 18, 1845, the term "Jack Mormon" appeared in The Ottawa Free Trader to refer to J. B. Backenstos, the sheriff of Hancock County, who was "friendly to the Mormons, though not one himself." This early published use of the term marks perhaps the earliest appearance of "Jack Mormon" in print, though it was followed soon by other instances in papers such as the New-York Daily Tribune and the Richmond Palladium. Thomas C. Sharp, editor of the Warsaw Signal, also coined the term "Jack-Mason" to refer to those who were sympathetic toward Freemasons in the Anti-Masonic political movement. These sympathetic non-Mormons included Nauvoo Justice of the Peace Daniel H. Wells, who later joined the church, and soldier and diplomat Thomas L. Kane. Kane was identified as a sympathetic Jack Mormon by US Army officials and the media, some of whom asserted that he had been secretly baptised into the LDS faith. However friendly toward the LDS people, Kane remained a Presbyterian all of his life.

Several LDS historians believe that the term was used prior to Sharp's mention, and has ties to sympathetic Democrats in Jackson County, Missouri. Their belief is that the term originated in Missouri, during the Kirtland period of Latter Day Saint history, circa 1834. When Church members were expelled from Jackson County by a mob, many fled to Clay County, where local citizens, mostly Democrats, were sympathetic and friendly toward the Mormons. These citizens were pejoratively labeled "Jack" Mormons by the antagonistic citizens of Jackson County.

During the early 1980s, it was also used as a description of members of the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS Church) who broke from the church, in part, over belief in plural marriage.

Political usage
LDS Church membership was made up predominantly of Democrats until the early 1900s, possibly due to anti-Mormon positions held by the Republican party during the latter half of the 19th century. However, the church's conservative positions on social issues such as sexuality, drug use, traditional family values, and the role of religion in government caused large numbers of previously Democratic Latter-day Saints to shift to the Republican Party by the late 1970s. In the late 1970s and early 1980s, the LDS church took a stand against the Equal Rights Amendment, and again increased the population's participation in the Republican party. At that time, many members who were registered Democrats were called "Jack Mormons", not as a negative term, but to distinguish them as traditional liberal Democrats. Because of the negative connotation of the term's modern context, this usage was short-lived. An alternative theory and contemporary usage holds that the term refers to a person who is a Mormon in "name only" (as in having a common Mormon surname) as though the "Mormon" label were nothing but a surname to this individual.

The term was made popular by heavyweight champion William Harrison "Jack" Dempsey, born in Manassa, Colorado, on June 24, 1895. During the 1920s, the greatest American sports hero of the day was undoubtedly Babe Ruth; his closest rival was Dempsey, a tough heavyweight boxer from the mining West. Around 1880, an LDS Church missionary converted Dempsey's parents and they moved to the Mormon village of Manassa, Colorado. While his father parted ways with the church, his mother remained a devoted member. Dempsey would write, "I'm proud to be a Mormon. And ashamed to be the Jack Mormon that I am."

Change in terminology
The term is now used to describe a baptized member of the LDS Church who rarely or never practices the religion, but is still friendly toward the church. Alternatively, it can be used for someone that is of Mormon descent but unbaptized or non-religious. Some Jack Mormons still support the goals and beliefs of the LDS Church, but for various reasons choose not to attend services or participate in church activities. They are also colloquially known as Cultural Mormons, the LDS equivalent of a lapsed Catholic, a "Christmas and Easter Christian"/ "Sunday Christian"(or based on an adage "Once a Baptist, Always a Baptist") and a "Yom Kippur Jew" (or sometimes "ethnic Jew").

Some modern LDS youth today use the term to describe a baptized member who chooses not to follow the ethical, moral and cultural guidelines common to Mormons. These guidelines include refraining from profanity and pre-marital sex. Other common cultural limitations include following the Word of Wisdom by consuming a healthy diet, seeking exercise, and avoiding the use of drugs, tobacco, alcohol, and coffee and tea. Often such individuals are noticeable for public consumption of tobacco or alcohol.

It is unclear how or why the meaning of the term changed to its current usage, which is almost the reverse of its original meaning. Preston Nibley, a mid-20th century LDS author who had a large impact on Mormon culture and folklore, mentioned the term in its modern context during the late 1940s and used it extensively in the 1950s.

In popular culture
The term "Jack Mormon" was used by author Edward Abbey in his novel The Monkey Wrench Gang to describe a character, Seldom Seen Smith, who was a Mormon and had many wives, but was not active in the LDS Church nor its belief system: "Born by chance into membership in the Church of Jesus Christ of Latter-Day Saints (Mormons), Smith was on lifetime sabbatical from his religion. He was a jack Mormon. A jack Mormon is to a decent Mormon what a jackrabbit is to a cottontail."

In the play Angels in America by Tony Kushner, the character Harper Pitt identifies herself as a Jack Mormon, and postulates an alternate explanation for the origin of the term: "Like jack rabbit...I ran."

In Episode 6 of Season 5 of the AMC television series Hell On Wheels, the character known as Eva identifies herself as a Jack Mormon to the Brigham Young character.

The term is used in its modern meaning by Wallace Stegner in his 1979 novel Recapitulation, set in Salt Lake City.

Jerry Joseph and the Jackmormons is a rock band from Portland, Oregon in the United States.

Jack Mormon Coffee Company is a Salt Lake-based coffee roaster, located in the Historic Avenues district.

American actor Jason Cloud premiered a self-produced play titled Jack Mormon in December 2017 in Vienna, Austria.

title: Jack Mormon


text:
FC Urartu

Football Club Urartu (Ուրարտու Ֆուտբոլային Ակումբ, translated Futbolayin Akumb Urartu), commonly known as Urartu, is an Armenian professional football team based in the capital Yerevan that currently plays in the Armenian Premier League. The club won the Armenian Cup four times, in 1992, 2007, 2016, and 2023. In 2013–2014, they won the Armenian Premier League for the first time in their history.

In early 2016, the Russia-based Armenian businessman Dzhevan Cheloyants became a co-owner of the club after purchasing the major part of the club shares. The club was known as FC Banants until 1 August 2019, when it was officially renamed FC Urartu.

Kotayk
Urartu FC were founded as FC Banants by Sarkis Israelyan on 21 January 1992 in the village of Kotayk, representing the Kotayk Province. He named the club after his native village of Banants (currently known as Bayan). Between 1992 and 1995, the club was commonly referred to as Banants Kotayk. During the 1992 season, the club won the first Armenian Cup. At the end of the 1995 transitional season, Banants suffered a financial crisis. The club owners decided that it was better to merge the club with FC Kotayk of Abovyan, rather than disband it. In 2001, Banants demerged from FC Kotayk, and was moved from Abovyan to the capital Yerevan.

Yerevan
In 2001, FC Banants was relocated to Yerevan. At the beginning of 2003, Banants merged with FC Spartak Yerevan, but was able to limit the name of the new merger to FC Banants. Spartak became Banants's youth academy and later changed the name to Banants-2. Because of the merger, Banants acquired many players from Spartak Yerevan, including Samvel Melkonyan. After the merger, Banants took a more serious approach and have finished highly in the league table ever since. The club managed to lift the Armenian Cup in 2007. Experience is making way for youth for the 2008 and 2009 seasons. The departures of most of the experienced players have left the club's future to the youth. Along with two Ukrainian players, Ugandan international, Noah Kasule, has been signed.

The club headquarters are located on Jivani Street 2 of the Malatia-Sebastia District, Yerevan.

Stadium
The construction of the Urartu Stadium was launched in 2006 in the Malatia-Sebastia District of Yerevan, with the assistance of the FIFA goal programme. It was officially opened in 2008 with a capacity of 3,600 seats. Further developments were implemented later in 2011, when the playing pitch was modernized and the capacity of the stadium was increased up to 4,860 seats (2,760 at the northern stand, 1,500 at the southern stand and 600 at the western stand).

Training centre/academy
Urartu Training Centre is the club's academy base located in the Malatia-Sebastia District of Yerevan. In addition to the main stadium, the centre houses 3 full-size training pitches, mini football pitches as well as an indoor facility. The current technical director of the academy is the former Russian footballer Ilshat Faizulin.

Fans
The most active group of fans is the South West Ultras fan club, mainly composed of residents from several neighbourhoods within the Malatia-Sebastia District of Yerevan, since the club is a de facto representer of the district. Members of the fan club benefit from events organized by the club and many facilities of the Banants training centre, such as the mini football pitch, the club store and other entertainments.

Honours

 * Armenian Premier League
 * Winners (2): 2013–14, 2022–23
 * Runners-up (5): 2003, 2006, 2007, 2010, 2017–18
 * Armenian Cup
 * Winners (4): 1992, 2007, 2016, 2022–23
 * Runners-up (7): 2003, 2004, 2008, 2009, 2010, 2021–22, 2023–24
 * Armenian Supercup
 * Winners (1): 2014
 * Runners-up (5): 2004, 2007, 2009, 2010, 2016

Urartu-2
Urartu has also the second team, Urartu-2 which plays in the Armenian First League. They play their home games at the training field with artificial turf of the Urartu Training Centre.

Managerial history

 * 🇦🇲 Varuzhan Sukiasyan (1992–94)
 * 🇦🇲 Poghos Galstyan (July 1, 1996 – June 30, 1998)
 * 🇦🇲 Oganes Zanazanyan (2001–05)
 * 🇦🇲 Ashot Barseghyan (2005–06)
 * 🇷🇺 Nikolay Kiselyov (2006–07)
 * 🇨🇿 Jan Poštulka (2007)
 * 🇧🇬 Nikolay Kostov (July 1, 2007 – April 8, 2008)
 * 🇧🇬 Nedelcho Matushev (April 8, 2008 – June 30, 2008)
 * 🇩🇰 Kim Splidsboel (2008)
 * 🇦🇲 Armen Gyulbudaghyants (Jan 1, 2009 – Dec 1, 2009)
 * 🇦🇲 Ashot Barseghyan (interim) (2009)
 * 🇲🇰 Stevica Kuzmanovski (Jan 1, 2010 – Dec 31, 2010)
 * 🇦🇲 Rafael Nazaryan (Jan 1, 2011 – Jan 15, 2012)
 * 🇺🇦 Volodymyr Pyatenko (Jan 17, 2013 – June 30, 2013)
 * 🇸🇰 Zsolt Hornyák (July 1, 2013 – May 30, 2015)
 * 🇦🇲 Aram Voskanyan (July 1, 2015 – Oct 11, 2015)
 * 🇪🇸 Tito Ramallo (Oct 12, 2015 – Oct 3, 2016)
 * 🇦🇲 Artur Voskanyan (Oct 3, 2016 – Aug 11, 2018)
 * 🇷🇺 Ilshat Faizulin (Aug 12, 2018 –Nov 24, 2019)
 * 🇦🇲 Aleksandr Grigoryan (Nov 25, 2019 –Mar 10, 2021)
 * 🇦🇲 Robert Arzumanyan (10 March 2021 – 24 June 2022)
 * 🇷🇺 Dmitri Gunko (27 June 2022–)

title: FC Urartu


text:
Gerald Hawkins

Gerald Stanley Hawkins (20 April 1928– 26 May 2003) was a British-born American astronomer and author noted for his work in the field of archaeoastronomy. A professor and chair of the astronomy department at Boston University in the United States, he published in 1963 an analysis of Stonehenge in which he was the first to propose that it was an ancient astronomical observatory used to predict movements of the sun and moon, and that it was used as a computer. Archaeologists and other scholars have since demonstrated such sophisticated, complex planning and construction at other prehistoric earthwork sites, such as Cahokia in the U.S.

Early life and education
Gerald Hawkins was born in Great Yarmouth, England and studied physics and mathematics at the University of Nottingham. In 1952 he took a PhD in radio astronomy, studying under Sir Bernard Lovell at the University of Manchester.

Career
In 1957 Hawkins became professor of astronomy and chairman of the department at Boston University in the United States. He wrote widely on numerous subjects, including tektites, meteors and the steady-state universe theory. Born in England, he became an American citizen in 1965.

Splendor in the Sky (1961)
Hawkins' first book, Splendor in the Sky, is a detailed overview of astronomy. It includes a conventional overview of the history of the field and discusses topics of interest such as the formation and evolution of the Solar System. However, he dismisses the expansion of the universe from the Big Bang as a false notion. He acknowledges the age of Earth (over 4 billion years old) and the truth of Darwinism, and suggests the poetic compatibility of religious creation myths with the scientific model. However, he also refers to the mythological Genesis flood narrative as a historical event that "probably dates back to 4000 B.C." He mentions the possible astronomical nature of Stonehenge, an idea he developed into a number of subsequent works.

Stonehenge Decoded (1965)
Hawkins applied the technological resources of the university to studying the astronomical alignments of ancient megalithic sites. He fed the positions of standing stones and other features at Stonehenge into an early IBM 7090 computer and used the mainframe to model sun and moon movements. In his 1965 book, Stonehenge Decoded, Hawkins argued that the various features at the monument were arranged in such a way as to predict a variety of astronomical events.

By interpreting Stonehenge as a giant prehistoric observatory and computer, Hawkins' work re-assessed what had previously been seen as a primitive temple. The archaeological community was sceptical and his theories were criticized by such noted historians as Richard Atkinson, who denounced the book as being "tendentious, arrogant, slipshod, and unconvincing".

Stonehenge Decoded sold widely. It was especially popular among the members of 1960s counterculture, who found that it followed a similar "wisdom of the ancients" line explored by Alexander Thom. Hawkins' theories still inform popular opinion of Stonehenge. Although some archaeologists are cautious to accept Hawkins' theories, many archaeoastronomers have built upon his work. Many scholars accept that the importance of astronomical alignment and large complexes being planned and constructed to fulfil cosmology has been demonstrated at other prehistoric sites, such as the Snake Mound and Cahokia in the United States.

Hawkins later examined the Nazca lines in Peru, and concluded there was not enough evidence to support an astronomical explanation for them. He also studied the temple of Amun at Karnak. He continued to study Stonehenge up until his death.

The American Astronomical Society stated in its obituary for Hawkins: "Gerald Hawkins served as Dean of Dickinson College in Carlisle, Pennsylvania, from 1969 to 1971, when his career trajectory transported him to the United States Information Agency, where he was appointed Science Advisor to the Director and where he remained until his retirement in 1989."

title: Gerald Hawkins