text:
User talk:Marco255

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

Be Bold!

Sam [Spade] 17:55, 5 Aug 2004 (UTC)

Revert removal of content (Horizons)
On what grounds did I decide to revert? On the grounds that a user with an edit history consisting solely of vandalism blanked out 90% of the content of the article! I have blocked him again, also, this is at least the fourth time he's been blocked (by four different admins). If any editor wants to discuss whether the article is too long, too short, too biased in one direction, too biased in the other direction, whatever, I'm happy to do so - but I'm not tolerating this guy's constant vandalism. —Stormie 02:45, Sep 4, 2004 (UTC)

box
there is but i don't knowhow TrackMonkey 18:17, 29 August 2006 (UTC)

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title: User talk:Marco255


text:
Lucien Lamoureux

Lucien Lamoureux (August 3, 1920 – July 16, 1998) was a Canadian politician and Speaker of the House of Commons of Canada from 1966 to 1974. He is the second longest-serving occupant of that office.

After graduating with a law degree from Osgoode Hall in 1945, Lamoureux worked as a political aide to Lionel Chevrier, a Canadian Cabinet minister in the government of Prime Minister William Lyon Mackenzie King. In 1954, he left Chevrier's office to establish a law practice in Cornwall, Ontario.

Lamoureux was first elected to the House of Commons of Canada in the 1962 election as a Liberal Member of Parliament (MP). In 1963, he became Deputy Speaker of the House of Commons and decided to stop attending meetings of the Liberal caucus in order to maintain impartiality. Following the 1965 election, Prime Minister Lester Pearson nominated him to the position of Speaker of the House of Commons.

Lamoureux served as speaker during two minority governments, 1965–1968 and 1972–1974, experiences that required him to maintain authority and neutrality in a situation where no party had control of the House.

In the 1968 election, he decided to follow the custom of the Speaker of the House of Commons of the United Kingdom and stand for election as an Independent. Both the Liberal Party and the Progressive Conservative Party agreed not to run candidates against him. The New Democratic Party, however, declined to withdraw their candidate. Lamoureux was re-elected and continued to serve as Speaker.

In the 1972 election, Lamoureux again ran as an Independent, this time both the Tories and the NDP ran candidates against him. Lamoureux won re-election by a margin of 5,000 votes. Without an all-party agreement to not run against sitting Speakers in general elections, however, Lamoureux's wish for Canada to follow the British precedent was doomed, and future Speakers would not repeat his attempt to run as an Independent. As the election produced a minority government for the Liberals who had only two more seats than the Conservatives, the closeness of it was perhaps the reason why the opposition parties would choose not to follow such a precedent. In April 1974, Lamoureux became the longest serving Speaker in the history of the Canadian House of Commons, surpassing the record set by Rodolphe Lemieux. In September 1973, Lamoureux announced that he would not run in the 1974 election, and retired from Parliament. He was appointed Canadian Ambassador to Belgium following the election. Lamoureux died in 1998.

Lamoureux served as Honorary Lieutenant Colonel of the Stormont, Dundas and Glengarry Highlanders from 1974 to 1980.

In 1998, he was made an Officer of the Order of Canada.

On October 12, 2009, Peter Milliken surpassed Lamoureux's record to become the longest-serving occupant of the Speaker's Chair.

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

title: Lucien Lamoureux


text:
Public holidays in Hungary

A number of public holidays and special events take place each year in Hungary.

Article J of the Constitution of Hungary on national holidays
(1) The national holidays of Hungary shall be:

a) the 15th day of March, in memory of the 1848–49 Revolution and War of Independence,

b) the 20th day of August, in memory of the state's founding and its founder King Saint Stephen,

c) the 23rd day of October, in memory of the 1956 Revolution and War of Independence. (2) The official state holiday shall be the 20th day of August.

Source:

Remembrance days endorsed by the state
Remembrance Days are working days in Hungary.

Special events
Hungary's most notable annual events include the Budapest Spring Festival (mid-march to mid-April), Hortobágy Equestrian Days (late June), Sopron Early Music Days (late June), Festival in Budapest (late June), Miskolc Opera Festival (late June), Miskolc Kalálka International Folk Festival (July), Győr Summer Festival (late June), Győr Summer Cultural Festival (late June to late July), Pannon Festival in Pécs (July and August), Szentendre Summer Festival (July), Kőszeg Street Theatre Festival (late July), Savaria International Dance Competition in Szombathely (July), Debrecen Jazz Days (July), Szeged Open Air Festival (mid-July to August), Diáksziget (shorter: "Sziget" or "Sziget Festival", Student Island or Pepsi Island) north of Budapest (August), Eger Wine Harvest Festival (September), and Budapest Autumn Arts Festival (mid-September to mid-October).

St Stephen's Day (August 20) is celebrated with sporting events, parades and fireworks nationwide. On the same day there is a Floral Festival in Debrecen and a Bridge Fair in nearby Hortobágy. Formula 1 car races are held in early August at the Hungaroring near Mogyoród, 18 km northeast of Budapest.

title: Public holidays in Hungary


text:
List of rulers of the Akan state of Akuapem Guan

For the history of Ghana, here is the list of rulers of the Akan state of Akuapem Guan.

The Guan are believed to have begun to migrate from the Mossi region of modern Burkina Faso around A.D. 1000. Moving gradually through the Volta valley in a southerly direction, they created settlements along the Black Volta, throughout the Afram Plains, in the Volta Gorge, and in the Akuapem Hills before moving farther south onto the coastal plains. Some scholars postulate that the wide distribution of the Guan suggests that they were the Neolithic population of the region. Later migrations by other groups such as the Akan, Ewe, and Ga-Adangbe into Guan-settled areas would then have led to the development of Guan-speaking enclaves along the Volta and within the coastal plains. The Guan have been heavily influenced by their neighbours. The Efutu, a subgroup of the Guan, for example, continue to speak Guan dialects, but have adopted (with modifications) the Fante version of some Akan institutions and the use of some Fante words in their rituals. As far as the other Guan subgroups are concerned, the Anum-Boso speak a local Ewe dialect, whereas the Larteh and Kyerepong have customs similar to Akwapim groups.

Constituting about a quarter of the Guan, the Gonja to the north have also been influenced by other groups. The Gonja are ruled by members of a dynasty, probably Mande in origin. The area is peopled by a variety of groups, some of which do not speak Guan. The ruling dynasty, however, does speak Guan, as do substantial numbers of commoners. Although neither the rulers nor most of the commoners are Muslims, a group of Muslims accompanied the Mande invaders and have since occupied a special position as scribes and traders.

Led by their leader Gyedu Nkansa, a quarter of the Guan settled in present-day Akuapem mountains. Prior to the founding of Akuapem State, the institution of chieftaincy as we know of today was non-existent. The leadership of highland community made up mainly of Guans and the Kyerepongs consisted of priests and priestesses. Nana Offei Kwasi Agyeman of the Aduana fame, a trader from Gyakiti, and a chief in his own right, had already left Akwamu with his people to live at a village called Adenya. Surrounded by his band of Mpoti Asafo with their proverbial seven guns. He later settled at Boampong (Kaabi) the northern part of present-day Akropong. When the Akwamus' brutalities on the Guans and the Kyerepongs had gone beyond control and intolerable, the leadership had these settlers summon a meeting to chart and discuss a way out of their predicaments. Gyadu Nkansa, then the king of the Guans and in that capacity the leader of Akuapem, in his old age and at his hour of death just at the beginning of his successor Ohene Berentiri gave authority to Ofei Agyemang, chief of Gyakiti and Sediesa (Asare Diedsa), chief of the Kyerepongs to extend an invitation to the Akims for assistance to fight the Akwamus. The delegation to Akim was led by Opanyin Ayeh Kissi, an elder of Nana Offei Kwasi Agyeman. The Okyenhene and elders readily agreed to help. He therefore dispatched his warriors led by his nephew Safori to join the bandwagon of the Guans and the Kyerepongs. A thousand forces (Akuw apem) thus swooped down the hill unto the hopeless Akwamu regiment at Nsakye as they advanced. Unable to withstand the shock of this highland change, the Akwamu forces broke, scattered and fled across the Volta river to present-day Akwamufie.

This was the famous battle of Nsakye (1730) after which the Akwamu's unspeakable acts of cruelty and depredation on the highland community came to an end. The remnants of Akwamu, the people of present-day Aburi and its envious readily submit themselves to the new power, and thus pave the way for the establishment of Akuapem State as enshrined in the famous Abotakyi Accord in 1733.

The Abotakyi Accord (1733)
The common enemy (the Akwamus) having been driven away, and besides the fear that they might return, came the need to institute an internal security system to face any future eventuality. The Akim warlords thus arranged a meeting among the Guans and the Kyerepongs at Abotakyi. The purpose was to organise the territory into an order known as Twi military order. This consideration influenced the need of allocating offices and creating of new stools. Five divisions were created to rule the state under King Safori, with the later as Okuapehene. The five divisions are: Adonten number 1, belonging to Nana Offei Kwasi Agyeman for his role as warrior during the war. Adonten number 2 went to the remnants of Akwamu for occupying the central position of the ridge. The Gyase position went to Nana Akompi Kwatia of Amanokrom for he being the brother of Okyenhene, and also custodian of Okuapehene palace regalia and paraphernalia. The Nifa position was given to the five Kyerepong towns with its headquarters at Awukugua for his role of negotiating the meeting. The Benkum division was given to the Guans at Larteh. At the first traditional council meeting the Gyakiti warlord was crowned as the senior divisional chief and next commander-in-chief whenever the Okuapehene was away. In 1934, the then Okuapehene Nana Ofori Kuma decided that the Adontenhene Number 1 title be re-designated as Krontihene, a title that did not change his position and status in the hierarchy of Akuapem, even though Nana Yaw Boafo the then Krontihene abdicated in protest over the change. The Krontihene remained as the second-in-command to the Okuapehene. He owns Akropong, as such he is the Akroponghene. The Krontihene in concert and collaboration with the Okoman elders and the Ankobeafo administers the affairs of Akropong.

The Larteh Accord (8 May 1994)
The Abotakyi Accord of 1773 was permanently replaced with the Larteh Accord on 8 May 1994. The new Accord, which was signed by Nana Asiedu Okoo Ababio III, Otutu Ababio IV and Nana Gyan Kwasi II, created the following autonomous Akuapem Paramountcies: Akuapem Guan – with Paramount Chief, Osabarima Asiedu Okoo Ababio III, in Larteh. Akuapem Okere – with Paramount Chief Nana Otutu Ababio V, in Adukrom. Akuapem Anafo – with Paramount Chief Otobour Nana Gyan Kwasi II, in Aburi. Akuapem Akropong – – with Paramount Chief, Nana Addo Dankwa III, in Akropong The Chief and Elders, who designed the Larteh Accord, wisely included the following provision in it to ensure ongoing consultation with all stakeholders in managing overall interests and affairs of all Akuapem citizens. "Establishment of a Council of Akuapem Paramount Chiefs with a two-year rotating presidency".


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Alluri Sitarama Raju

Alluri Sitarama Raju (4 July 1897 or 1898 – 7 May 1924) was an Indian revolutionary who waged an armed rebellion against the British colonial rule in India. Born in present-day Andhra Pradesh, he was involved in opposing the British in response to the 1882 Madras Forest Act that effectively restricted the free movement of adivasis in their forest habitats and prevented them from practicing their traditional form of agriculture called 'podu', which threatened their very way of life. Rise in discontent towards the British colonial rule in the backdrop of the non-cooperation movement (1920–1922) led to the Rampa rebellion (1922–1924) in which Alluri Sitarama Raju played the major role as its leader. Mustering combined forces of tribals and other sympathizers to the cause, he engaged in guerilla campaigns against the British forces across the border regions of present-day Andhra Pradesh and Odisha states in India. He was given the title "Manyam Veerudu" by the local people for his exploits.

Born into a Telugu family as Alluri Rama Raju, he prefixed the name "Sita" to his in memory of a girl whom he loved during his youth and whose untimely demise at a young age left him heartbroken. He later took up sannyasa at the age of 18 and grew to become a charismatic leader of the downtrodden tribal people in the 20th century colonial India. As the leader of the Manyam rebellion or the Rampa Rebellion of 1922, Alluri Sitarama Raju led his forces against the British colonial rulers with an aim of expelling them from the Eastern Ghats region in the erstwhile Madras Presidency. During the rebellion he led numerous raids on the imperial police stations to acquire firearms for his under-equipped forces. After each raid, he would leave a written note in the station signed by him informing the police about the details of his plunder there, including details of the weaponry he acquired daring them to stop him if they could.

Police stations in and around areas of Annavaram, Addateegala, Chintapalle, Dammanapalli, Krishna Devi Peta, Rampachodavaram, Rajavommangi, and Narsipatnam were all targeted by his forces, which resulted in significant police casualties. In response to these raids and to quell the rebellion, the British colonial authorities undertook a nearly two year long manhunt for Alluri Sitarama Raju that resulted in expenditures reaching over ₹4 million rupees. Eventually, in 1924, he was trapped at Koyyuru village in Chintapalle forests. There, he was captured, tied to a tree, and was summarily executed by a firing squad. A mausoleum with his final remains was built in the village of Krishnadevipeta in Andhra Pradesh.

Birth and childhood
Alluri Sitarama Raju was born into a Telugu family in the current state of Andhra Pradesh, India. His father, Venkata Rama Raju, was a professional photographer who settled in the town of Rajahmundry for his vocation. His mother, Surya Narayanamma, was a pious homemaker.

His date of birth is disputed with some sources reporting it as 4 July 1897 and others as 4 July 1898. Details of his place of birth also vary, an official report suggests he was born in Bhimavaram, while several other sources cite it to be the village of Mogallu in West Godavari District. New reports suggest that the village of Pandrangi in Bheemunipatnam is his precise place of birth. Venkata Rama Raju was a free spirited man with immense self respect and great love for freedom. He once chided a young Rama Raju for practicing the then prevalent custom of Indian people saluting the Europeans in acknowledgement of their superiority. Venkata Rama Raju died when his son was aged 8.

Education and youth
Rama Raju completed his primary education and joined High school in Kakinada where he became a friend of Madduri Annapurnaiah (1899–1954), who later grew up to be another prominent Indian revolutionary. In his teens, Rama Raju, in accordance with his reticent and meditative nature, contemplated taking Sannyasa. At the age of 15, he moved to his mother's home town of Visakhapatnam to pursue high school and university education. There he was enrolled at Mrs. A.V.N. College for the fourth form exam, where he oftentimes visited far-flung areas in the Visakhapatnam district and made himself familiar with the struggles of the tribal people over there.

Around this time, he became a friend of a rich man and developed platonic love for his friend's sister named, Sita, whose untimely demise at a young age left him heartbroken. To make her memory eternal, Rama Raju then prefixed her name to his and came to be popularly known as Sita Rama Raju. He eventually dropped out from schooling without completing his course. At this instance, his uncle, Rama Krishnam Raju, who was a tehsildar in Narsapur of the West Godavari district, and under whose tutelage Rama Raju grew up, brought him to Narasapur and admitted him in the local Taylor High School. He, however, eventually gave up formal education but privately mastered the literature of Telugu, Sanskrit, Hindi, and English languages. Contemporary reports indicate that although he had an undistinguished education, he took a particular interest in astrology, herbal medicine, palmistry, and equestrianism, before becoming a sannyasi (religious ascetic) at the age of 18.

Growth as leader
Indicative of his future as a leader, Rama Raju in his high school days was often found riding his uncle horses to distant hilly places and familiarise himself with various problems that were being faced by the different tribal people who were then living under the British colonial rule. He was particularly moved by seeing the hardships of the Koyas, a people of hill tribe. Fond of pilgrimage, in 1921 he visited Gangotri and Nashik, birthplaces of the holy rivers Ganga and Godavari. During his travels in the country, he met various revolutionaries in Chittagong. On seeing the socio-economic conditions of the Indian people, particularly those of the tribals, he was severely appalled and decided to build a movement for their emancipation from the British rule. He then settled down in the Papi hills near Godavari District, an area with a high density of tribal people.

Sitarama Raju initially became a Sadhu and practiced various spiritual disciplines to gain moral stature and spiritual powers. He also became an expert healer with herbs. During this time, the efforts of Christian missionaries to gain converts by any means amongst the hill tribes particularly annoyed him as he saw conversion as a tool to perpetuate imperialism. He continued living an austere life with bare minimum needs among the tribal people. Taking only food items like fruits and honey from them, he would return much of everything that was offered to him back to the tribals with his blessings. Very soon his charismatic nature gained him a reputation among the tribals of being someone possessed with holy powers, even a messianic status--a reputation that was bolstered both by myths he created about himself and by his acceptance of ones about him that were established by others, including those concerning his invincibility.

The people of the hill-tribes were an innocent but militant people who were made to pay a lot of dues for activities like grazing cattle, collecting fruit, fuel, and trading with outsiders. They were prevented from practicing their ‘Podu’ or ‘Jungle’ cultivation and their very traditional way of life was threatened. Rama Raju after seeing their exploitation, pleaded with the officials for mercy but it was all in vain. He then felt that the only way out is through rebellion.

Noting the grievances of the tribals and finding solutions to their problems, he then started to organise and educate them about their rights and prepared them for a fight against the oppression and tyranny of the forest and revenue officials, missionaries, and the police. Touring the forest terrains he gained an extensive knowledge of the geographical features, which later helped him in his future as a guerrilla warfare tactician. Around this time when the British authorities confiscated their ancestral properties, the Koya tribal brothers, Gam Malludora and Gam Gantamdora who were both freedom fighters joined the ranks of Rama Raju and became his lieutenants. As the oppressive practices of the British continued to become unbearable and rebellion became the last option for people to live free, Rama Raju became their natural leader. The Government then did try to win him over by offering 60 acres of fertile land for his ashram, but he rejected it and stood by the people.

Origins
After the passing of the 1882 Madras Forest Act in an attempt to exploit the economic value of wooded areas, its restrictions on the free movement of tribal people in the forests prevented them from engaging in their traditional podu agricultural system, a form of subsistence economy, which involved the system of shifting cultivation. The changes meant that they will face starvation, and their main means of avoiding it was to engage in the demeaning, arduous, foreign and exploitative coolie system being used by the government and its contractors for such things as road construction.

Around the same time of the Act, the British Raj authorities had also emasculated the traditional hereditary role of the muttadars, who until then had been the de facto rulers in the hills as tax collectors for the plains-living rajas. These people were now reduced to the role of mere civil servants, with no overarching powers, no ability to levy taxes at will, and no right to inherit their position. Thus, the cultivators and the tax collectors, who once would have been in opposition to each other, were instead now broadly aligned in their disaffection with the colonial power.

Rama Raju harnessed this discontent of the tribal people to support his anti-colonial zeal while also accommodating the grievances of those muttadars who were sympathetic to his cause rather than those who were selfish in the pursuit of a revived status for themselves. This meant that most of his followers were from the tribal communities, but also included some significant people from the muttadar class who at one time had exploited them, although many muttadars remained ambivalent about fighting for what Raju perceived to be the greater good.

To attract people's support, Rama Raju adopted aspects from the Non-cooperation movement such as promoting temperance, Khaddar, anti-liquor campaign, and the boycott of colonial courts in favour of panchayat courts. Though the movement died out in early 1922, it had by then reached the plains area as he was involved in propagation of some of its methods among the hill people to raise their political awareness and desire for change. These actions caused him to be put under the surveillance of police from around February of that year; despite this move, the fact that he was using his propaganda as a camouflage to foment armed uprising seems to have not been noticed by either the movement, or the political leadership of the British.

Although he was seen praising Gandhi on some occasions, Rama Raju actively encouraged the Adivasis to equip themselves with weapons and be versed with the methods of guerrilla warfare. During the course of a conversation with the Deputy Tehsildar, Malkanagiri, Rama Raju reportedly after praising Gandhi said violence is necessary and that he will continue his campaign till swaraj is established.

Actions
With his supporters, Rama Raju built strong and powerful troops of fighters. With the help of Rallapalli Kasannla, a non-cooperator and a Khadi producer from Tuni, Rama Raju, who had been reported to be a regular Khadi wearer provided only Khadi uniforms to all his troops. Sporting traditional weaponry like bow-and-arrow and spears, employing tactics like using whistles and beating drums to exchange messages amongst themselves, the revolutionaries managed to achieve spectacular success initially in their fight against the British. Realising that traditional weaponry would not be of much use against the British, who were all well equipped with modern firearms, Raju thought the best way forward is to take them away from the enemy and started launching attacks on their police stations.

Between 22 and 24 August 1922, Rama Raju led a troop of 500 people in the raid and plunder of police stations at Chintapalli, Krishnadevipeta and Rajavomangi. He gained possession of various weaponry from the seize—including 26 muskets, 2,500 rounds of ammunition, six .303 Lee Enfield Rifles and one revolver. He subsequently toured the area getting more recruits and killing a police officer who was part of a force sent to find him. A hallmark of these raids had been that after each attack, Rama Raju would sign a written note in the stations diary, giving details of the plunder there, complete with the weaponry he acquired, date and time of his attack, and dare the police to stop him if they can.

Rama Raju was reported to had instructed his followers to not attack any Indian combatant but only the foreign enemy. The instructions were so carefully followed that when a combined force of Indians and Europeans moved through serpentine mountain paths, his followers had let go the Indians but attacked only the foreign troops.

The British struggled in their pursuit of Raju, partly because of the unfamiliar terrain, and also because the local people in the sparsely populated areas were unwilling to help them but instead were outrightly keen to assist Raju, including providing shelter and intelligence. While based in the hills, contemporary official reports suggested that the core group of rebels dwindled to between 80 and 100, but this figure rose dramatically whenever they moved to take action against the British because of the involvement of people from the villages.

More deaths occurred on 23 September when Alluri ambushed a police party from a high position as they went through the Dammanapalli Ghat killing two officers, and thus cementing his reputation among the disaffected people. There were two additional successful attacks against the police during September. At this point after the British realised that Rama Raju's style of guerilla warfare would have to be matched with a similar response, and drafted in members from the Malabar Special Police who were trained for such purposes.

Attempts to persuade local people to inform about or withdraw their support for Rama Raju through both incentives and reprisals did not succeed. Later raids were carried out on the police stations at Annavaram, Addateegala, Narsipatnam and Rampachodavaram.

At Dharakonda, once when Raju was engaged in the worship of Goddess Kali, a team of special police launched an attack on him but failed in their objective. This incident raised Raju's profile among the tribals who then started to see him as someone endowed with divine powers.

During his raids, Rama Raju was ably supported by his trusted assistant named Aggi Raju, whose exploits were considered heroic. As the rebellion continued unabated, detachments of the Assam Rifles regiment were eventually brought in to quell it. To end the rebellion and to capture Alluri Sitarama Raju, the then district collectors: Bracken of East Godavari and R.T. Rutherford of Visakhapatnam, who had jurisdiction powers over the areas of rebellion employed all means possible, both fair and foul, from burning villages to destroying crops, killing cattle and violating women, all to no avail.

The agency commissioner, J. R. Higgins announced a monetary reward of Rs 10,000 for the head of Rama Raju, and Rs 1,000 each for his lieutenants Ghantam Dora and Mallam Dora. The fight continued for about two years capturing attention of the common people as well as the powerful officials across the country. In April 1924, to quell the ‘Manyam’ uprising, the British Government then deputed T. G. Rutherford, who resorted to employing extreme methods of violence and torture on people to know the whereabouts of Raju and his close followers.

As Rama Raju was mostly garnering support from the plains areas, the British cordoned off the hills and limited his influence between the regions of Peddavalasa, Gudem, and Darakonda. In spite of this, he tried to court more people to his side, particularly the Congressmen from the plains, but to his utter disappointment he found they had no sympathy for him and were against his actions on the ground that he violated the Gandhian principle of Nonviolence. Historian David Arnold however noted that the real reason why the Congress leadership did not support Rama Raju and the tribals was because the Congress leaders "themselves shared the same class interest of the zamindars and moneylenders" against whom Raju and his people were revolting. Reactions from other political entities was either unresponsive or negative.

Death and legacy
After putting up a massive effort for nearly two years, the British eventually captured Alluri in the forests of Chintapalle, he was then tied to a tree and faced summary execution by shooting on 7 May 1924 in the village of Koyyuru. A mausoleum with his final remains lies in the village of Krishnadevipeta, near Visakhapatnam.

Raju's lieutenant, Ghantam Dora, was killed on 6 June 1924, and his brother Mallam Dora was caught and imprisoned, who later after Indian independence became an elected member of the Lok Sabha in 1952 from Visakhapatnam constituency.

The efforts of Raju in waging an armed conflict without state powers against one of the most powerful empires was duly recognised. The British government grudgingly acknowledged him as a powerful tactician of the guerrilla warfare that lasted for nearly two years during which they had to spend over ₹4 million to defeat him.

In 1929, during a tour of the Andhra region Mahatma Gandhi was presented a portrait of Rama Raju, responding to which at a latter date, he wrote: "Though I have no sympathy with and cannot admire armed rebellion, I cannot withhold my homage from a youth so brave, so sacrificing, so simple and so noble in character as young Shri Rama Raju . . . Raju was (if he is really dead) not a fituri but a great hero. Would that the youth of the country cultivated Shri Rama Raju’s daring, courage, devotion and resourcefulness and dedicated them for the attainment of swaraj through strictly non-violent means. To me it is daily growing clearer that if the teeming millions whom we the articulate middle classes have hitherto suppressed for our selfish purpose are to be raised and roused, there is no other way save through non-violence and truth. A nation numbering millions needs no other means." — Mahatma Gandhi

Jawaharlal Nehru commented that, "Raju was one of those few heroes that could be counted on fingers." Netaji Subhas Chandra Bose noted that Alluri was fierce in his determination, and his unparalleled courage and sacrifice for people will ensure him a place in history. Historian David Arnold in his book The Rebellious Hillmen: The Gudem-Rampa rising 1839–1924, noted that because of his name, the tribals used to evoke the image of the Hindu deity "Rama" in Rama Raju, an honorary which despite being a religious man he never asked for. The Independent Indian government released a postal stamp in his honour at the village of Mogallu, which is generally considered to be his birthplace. The Government of Andhra Pradesh, besides building memorials at places associated with his life, granted a political pension to his surviving brother. In 2022, the Government of Andhra Pradesh carved out a new district named after Alluri Sitarama Raju from the erstwhile Visakhapatnam district with Paderu as its headquarters.

In popular culture

 * The 1974 Telugu-language movie Alluri Seetarama Raju, featuring actor Krishna, depicts his life.
 * In 1986, the Indian Postal Department issued a commemorative stamp featuring him in the series 'India's struggle for freedom'.
 * The Government of Andhra Pradesh celebrates his birthday, 4 July, annually as a state festival.
 * Alluri Sitarama Raju Cricket Stadium in Eluru is named after him.
 * On 9 October 2017, at the request of members of parliament Thota Narasimham and V. Vijayasai Reddy, the Government of India decided to install a statue of him at the precincts of the Parliament of India in recognition of him as a freedom fighter, and of his work for the welfare of the tribal people.
 * RRR (2022), an Indian Telugu language film directed by S. S. Rajamouli, featured a fictional story based on the lives of Rama Raju and Komaram Bheem, with Ram Charan portraying the role of Alluri. The plot of the film, set in 1920, revolves around both the rebels who fought the British in colonial India.
 * In 2023, the entire 61th episode of Swaraj focused on Alluri Sitaram Raju. The title role of Raju was played by actor Shresth Kumar and aired on DD National.

title: Alluri Sitarama Raju


text: List of rulers of the Akan state of Akuapem Okere


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User talk:Rick K

'''Note: this user has been blocked for impersonation. See User talk:RickK for the real RickK's talk page.'''

FYI: You haven't fooled anybody. - DavidWBrooks 17:58, 5 Aug 2004 (UTC)

title: User talk:Rick K


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Anachitis

In divination, an anachitis, or anancitis, meaning "stone of necessity" is a stone used to call up spirits from water. It was described as a type of diamond by Martin Ruland the Elder.

The stone was used in classical antiquity by the Magi, being described by Pliny the Elder as one of their "dreadful lies". Its use had fallen out of favour by the Middle Ages.

title: Anachitis


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Raffles Hotel

Raffles Singapore is a historic luxury hotel at 1 Beach Road, in Singapore. It was established by Armenian hoteliers, the Sarkies Brothers, in 1887. The hotel was named after British statesman Sir Thomas Stamford Raffles, the founder of modern Singapore.

It is the flagship property of Raffles Hotels & Resorts, and is managed by AccorHotels after Accor acquired FRHI Hotels & Resorts. The hotel is owned by Qatar-based, government-owned Katara Hospitality.

History
Raffles Hotel Singapore started as a privately owned beach house built in the early 1830s. It first became Emerson's Hotel when Dr. Charles Emerson leased the building in 1878. Upon his death in 1883, the hotel closed, and the Raffles Institution stepped in to use the building as a boarding house until Dr. Emerson's lease expired in September 1887.

Almost immediately after the first lease expired, the Sarkies Brothers leased the property from Syed Mohamed Alsagoff, its owner, with the intention of turning it into a high-end hotel. A few months later, on 1 December 1887, the ten-room Raffles Hotel opened. Its proximity to the beach and its reputation for high standards in services and accommodations made the hotel popular with wealthy clientele.

Within the hotel's first decade, three new buildings were added on to the original beach house. First, a pair of two-story wings were completed in 1890, each containing 22 guest suites. Soon afterward, the Sarkies Brothers leased a neighboring building at No. 3 Beach Road, renovated it, and in 1894, the Palm Court Wing was completed. The new additions brought the hotel's total guest rooms to 75.

A few years later, a new main building was constructed on the site of the original beach house. Designed by architect Regent Alfred John Bidwell of Swan and Maclaren, it was completed in 1899. The new main building offered numerous state-of-the-art (for the time) features, including powered ceiling fans and electric lights. In fact, the Raffles Hotel was the first hotel in the region to have electric lights.

The hotel continued to expand over the years with the addition of wings, a veranda, a ballroom, a bar and billiards room, as well as other buildings and rooms.

In 1902, a tiger that had escaped from a nearby circus was shot in a storage place under the Bar & Billiards room, which was originally constructed at an elevation.

The Great Depression spelled trouble for Raffles Hotel and, in 1931, the Sarkies Brothers declared bankruptcy. In 1933, the financial troubles were resolved, and a public company called Raffles Hotel Ltd. was established, taking over from the Sarkies.

Upon the start of the Japanese occupation of Singapore on 15 February 1942, it is said that the Japanese soldiers encountered the guests in Raffles Hotel dancing one final waltz. Meanwhile, staff buried the hotel silver—including the silver beef trolley—in the Palm Court.

During World War II, Raffles Hotel was renamed Syonan Ryokan (昭南旅館), incorporating Syonan ("Light of the South"), the Japanese name for occupied Singapore, and ryokan, the name for a traditional Japanese inn. The hotel was reclaimed in 1945 during Operation Tiderace by the British Navy. Stanley Redington raised the British Naval Jack on top of the Raffles Hotel.

In 1987, a century after it first opened, Austrian writer and researcher Andreas Augustin discovered the long lost original drawings of Raffles Hotel, hidden in a Singaporean archive. That year these drawings were published for the first time in the book The Raffles Treasury. Raffles Hotel was declared a National Monument by the Singapore government in 1987.

In 1989, the hotel closed to undergo an extensive renovation that lasted two years and cost $160 million. The hotel reopened on 16 September 1991. While the hotel was restored to the grand style of its 1915 heyday, significant changes were made. All guest rooms were converted to suites. In addition, Long Bar, which was a favorite spot of celebrities such as Somerset Maugham, was relocated from the lobby to a new adjoining shopping arcade. The Long Bar is notable for patrons' unusual practice of throwing peanut casings onto the floor. Long Bar is also where the national cocktail, the Singapore Sling, was invented by bartender Ngiam Tong Boon.

On 18 July 2005, it was announced that Colony Capital LLC would purchase Raffles Holdings the entire chain of Raffles Hotels, which included the Raffles Hotel, for $1.45 billion.

In April 2010, it was reported that a Qatari sovereign wealth fund bought Raffles Hotel for $275 million. In addition to taking over the Raffles Hotel, the Qatar Investment Authority would inject $467 million into Fairmont Raffles Hotels International in exchange for a 40% stake in the luxury hotel chain.

At one time, Raffles Hotel maintained a hotel museum. It displayed memorabilia such as photographs, silver and china items, postcards and menus, as well as old and rare editions of the works of the famous writers who had stayed there. The museum also displayed photographs of its famous guests and visitors. The Raffles Hotel Museum closed in 2012. In December 2015, the Fairmont/Raffles brands were purchased by the French multinational hotel group AccorHotels.

A major renovation of the hotel was undertaken starting January 2017, and the hotel closed in December 2017 to allow renovation work to proceed. The rooms were refurbished and soundproofed, and the number of suites increased from 103 to 115. New technologies were incorporated and a new marble floor was installed. Its various food and beverage outlets were revamped, and the Writer's Bar formerly in a corner of the lobby given its own space. Its former Jubilee Theatre was transformed into a ballroom. The hotel reopened on 1 August 2019.

Arcade
Raffles Hotel has a shopping arcade with 40 speciality boutiques. The arcade also houses most of the hotel's restaurants.

In popular culture

 * Raffles is the setting for Ryū Murakami's novel Raffles Hotel. The novel's film adaptation was shot on location.
 * The hotel was featured as a Japanese stronghold in the 2003 video game Medal of Honor: Rising Sun.
 * In the 2018 film Crazy Rich Asians, the main characters stay in Raffles Hotel when they arrive in Singapore.
 * Raffles Hotel was the subject of the Carlton Television series Paul O'Grady's Orient.
 * Raffles Hotel featured in episodes of the BBC/ABC co-production Tenko, with the majority of Series 3 taking place in the hotel.
 * The hotel's 2018 renovation was documented in the television series Raffles: An Icon Reborn.
 * In Malcolm Pryce's 2020 detective novel, The Corpse in the Garden of Perfect Brightness, the detective tracks down and interviews a contact at Raffles.
 * Raffles Hotel is the main setting of Weng Wai Chan's book Lizard's Tale, which won the Junior Fiction award at the 2020 New Zealand Book Awards for Children and Young Adults.

title: Raffles Hotel


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Talk:Pragmatics

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Pragmatics subordinated
Isn't it highly debateable to state, firmly in the beginning of the article, that pragmatics is a subfield of linguistics? --Xact (talk) 20:35, 19 December 2009 (UTC)
 * Why is that debatable? Why wouldn't pragmatics be considered a subfield of linguistics? KadedraDobyne (talk) 22:14, 3 February 2018 (UTC)
 * Speech pragmatics is also a field related to speech pathology. It is taught to autistic children.  It's not just context.  It has to do with nonverbal communication. https://www.asha.org/public/speech/development/Pragmatics/  — Preceding unsigned comment added by Skysong263 (talk • contribs) 17:15, 5 October 2019 (UTC)

Intent or pragmatics with random, success, selection
Put a bunch of marbles in a bag. Pick one out without looking at it. Would this be a random selection or a selection at random ? It would be a selection at random but the intent is that consciousness is involved. Usually the symbol string "random" is not associated with consciousness. The symbol string randomness is usually associated with purposelessness.

 * There was an accumulation of sand over time on the moon. No intent -  LogosCalamus
 * There was an accumulation of fish by the fishermen. Intent
 * There was a natural accumulation of sand over time on the moon.  No intent
 * There was a natural selection of sand over time on the moon. No intent
 * There was a selection of fish by the fishermen. Intent
 * There was a natural accumulation of fish by the fishermen. What would be the intent?
 * There was a natural selection of fish by the fishermen. What would be the intent?
 * There was an artificial selection of fish by the fishermen. Why would a conscious selection be artificial - what is so artificial about it?
 * The present Toyota model descended with modification. Intent
 * Descent with modification as used by Darwin - Who did the modifying - was there intent?
 * http://www.perrymarshallspeaks.com and http://www.cosmicfingerprints.com/ for the pattern - design distinction.TongueSpeaker (talk) 05:53, 16 November 2008 (UTC)

Vague name references

 * According to Morris, Pragmatics tries to understand ...

Which Morris is referred to here? Do we have an article on him/her? Can we put his/her full name here and link to the article? --Jim Henry 18:03, 5 Aug 2004 (UTC)

Some google searching on my part suggests this probably refers to someone named Charles Morris. There's also the question of who "Leech" and "Sperber and Wilson" are. These are probably references to specific works of theirs and it would be nice to know which those were as well. --Taak 21:20, 5 Aug 2004 (UTC)

Many references are not cited in the subsections of the article. LesleyMich1 (talk) —Preceding undated comment added 02:52, 5 March 2018 (UTC)

Pragmatics != pragmatism
Pragmatics is a philosophical movement founded by Charles Sanders Peirce and William James - this article seems more than a little confused. Steven Zenith 01:38, 9 Nov 2004 (UTC)

 * Are you sure you aren't thinking of pragmatism, Steven? -Seth Mahoney 06:47, Nov 9, 2004 (UTC)

 * Seth's right. Pragmatism is the philosophical movement - I am not sure what confused me here. Someone editing this page might consider relating pragmatics, to logic, syntax and semantics - and adding an explanation of pragmatics in the context of Pragmatism and Pragmaticism.  --Steven Zenith 08:26, 15 February 2006 (UTC)

Moves and merges
Shouldn't the co-operative principle and conversational maxims pages be integrated? --shudder 20:24, Jun 8, 2005 (UTC)

 * I agree, maybe they should be; there's a lot of redundancy between them. But which should be the primary article into which the other article's content is merged?
 * Also, I suspect that Implication (pragmatics) might should be moved to Implicature. If you knows more about this than I do (as you probably do), please comment on Talk:Implication (pragmatics). --Jim Henry | Talk 18:08, 19 August 2005 (UTC)

 * No, it really shouldn't. Grice's theory is only ONE pragmatics theory, and furthermore one considered outdated by many. The articles should certainly be linked, but definitely not merged into one - otherwise we'd also have to merge in Relevance Theory, Speech Acts, and all other pragmatics topics. It'd become unmanagable. Yamx 00:01, 10 November 2006 (UTC)

the speech act link at the bottom of the page seems a little outt place. Kɔffeedrinksɔ|you 15:53, 17 May 2006 (UTC)

 * Why? Speeach Act Theory is definitely a topic in Pragmatics - or wasn't that what you meant? Yamx 00:01, 10 November 2006 (UTC)

Vandalism
Someone put that a pragmatist scholar was poke-master at the top of the origins section. I dont know what it said before that. —The preceding unsigned comment was added by Sjcarlin (talk • contribs) 23:24, 7 February 2007 (UTC).

Examples please!
This article is singularly lacking in illustrative examples, which makes it hard for non-experts to understand. (Unfortunately this is an increasing trend with Wikipedia, it seems.)

It would be nice to have a few examples, with explanations, following Sentence meaning is the literal meaning of the sentence, while the speaker meaning is the piece of information (or proposition) that the speaker is trying to convey.

For example,

What are you drinking? (in a social context) means What would you like to drink, and can I buy it for you?

Would you like to sweep the floor? (said by boss to worker) means I command you to sweep the floor

I really love my mother-in-law may well mean the exact opposite, depending on context.

--84.9.95.214 21:41, 23 June 2007 (UTC)

linking Austin's acts to the Jakobson's uses of language
having looked at Austrin's Illocutionary, locutionary, perlocutionary acts I really can't see how they link to referential, poetic and connative functions at all. Poetic certainly seems unrelated to locutionary, and I think we need an expert to reconsider this...

Yeah, you're right. I added that originally, but it was kind of dumb. There is sort of a correspondence (and indeed, I used "sort of" to describe the connection) but that's not really encyclopedic. I should probably delete all those. Superabo 00:41, 29 July 2007 (UTC)

Can we make this article really good?
Yes, we can! This seems like the best place to overview a bunch of topics at the intersection of linguistics and philosophy/theory: speech acts, performativity, indexicality, etc. are all related. Superabo 00:47, 29 July 2007 (UTC)

Messy ending
There are a ton of different sections, and I feel compelled to add one for references.

 * 1) 5 Significant works
 * 2) 6 Topics in pragmatics
 * 3) 7 Bibliography
 * 4) 8 See also
 * 5) 9 External links

Can these be collapsed a little?

Definition of Pragmatics
There was no definition of pragmatics, so I took a stab at it (first two paragraphs at top). I know this will need refining and correcting, but hopefully it will be a start. I wonder whether the three paragraphs/sentences following the first two paragraphs belong up at the top... —Preceding unsigned comment added by Viverechristus (talk • contribs) 20:45, August 29, 2007 (UTC)
 * That definition seems to unduly privilege Speech Act theory. I've made a second stab at it; let's hope I'll be revised in fewer than twenty months. Cnilep (talk) 18:51, 17 April 2009 (UTC)

Literal Meaning (Recanati, Searle)
Inre: the introduction to this article: "Pragmatics is the study of the ability of natural language speakers to communicate more than that which is explicitly stated" I think it might be useful to either reformulate this (toss it out) or include some discussion of "pragmatic"-ish theories of literal meaning (see, e.g., "Literal Meaning" by Recanati, or the short essay of the same name by Searle) - namely, the claim that there is nothing "explicitly stated" so to speak, but "literal meaning" itself comes from language as utterance in conversation. This provides an interesting counterpoint to different "levels" of theories of meaning - to vastly oversimplify, one could say there are three schools leading up to a [more purely] pragmatic theory: intentionalist semantics (Grice, etc), formal [truth-conditional] semantics (Searle, Frege, early Wittgenstein), and use-theory (later Wittgenstein). A pragmatic theory of meaning (which might mean different things to Habermas, Recanati, or Bakhtin) then stands as a move towards unifying and rectifying the individual flaws of these three former schools of meaning. While I don't think this article would be a suitable place to fully delve into, for example, Habermas' notion of communicative rationality (where he brings together the aforementioned schools through the tripartite structure of validity claims to sincerity, [objective] truth, and [inter-subjective] rightness) I do think it could be quite useful to present pragmatics as offering a unified theory of meaning. As it currently stands, the introduction makes it sound like pragmatics is looking at body language etc as an addition to the literal meaning of the words themselves, which - in my mind - sorely misrepresents the fullness of a pragmatic theory of meaning.

Any objections, then, to at least countering passages such as "The person could simply say, 'Stop smoking, please!' which is direct and with clear semantic meaning; alternatively, the person could say, 'Whew, this room could use an air purifier' which implies a similar meaning but is indirect and therefore requires pragmatic inference to derive the intended meaning." with the more "extreme" claims of, e.g., Recanati that there is no meaning but pragmatic meaning? After all, if this is an article about pragmatics, it should present the full-on [potential] conclusions of the discipline...

I'll gladly do the editing, I just wanted to see why none of this is currently mentioned.

V krishna (talk) 01:55, 20 August 2008 (UTC)

Request
All those of you watching this page, please come and have a look at linguistics. There is a gross misrepresentation and censorship taking place there. Post-structural linguistics has been deleted and censored by the community there, and I urge you to participate in the discussion to restore a balanced view for the article.  Supriya  13:10, 1 March 2009 (UTC)

Philosophy Section
Ok, almost everyone who has done early work on this subject were anglo-american philosophers, most of the reading list consists of anglo-american philosophers, but the philosophy section consists of an incoherent few paragraphs about Derrida et al? Ailun (talk) —Preceding undated comment added 15:27, 6 March 2009 (UTC).

Minor huh in Origin

 * While Chomskyan linguistics famously repudiated Bloomfieldian anthropological linguistics[clarification needed], pragmatics continues its tradition.

why is this relevant here? Paragraph is too sketchy and compact for a non-linguist to understand. One or a few introductory sentences on anthropological linguistics, why it developed, and how Chomsky repudiated it, would be interesting to read. The section Origin reads like kind of a message from one professional linguist to another. ... said: Rursus (bork²) 11:01, 12 June 2009 (UTC)

Tigers are obligate carnivores, not omnivores.
Just fixed a factual error in one of the examples. Lyricthrope (talk) 16:58, 10 June 2013 (UTC)

Citations?
This article is missing a lot of citations. In some places, such as the section at the end on literary theory, there are direct references to works by Butler, Derrida, and Benveniste, without any page numbers or a formal citation to cross-reference any of the work to. There is only one citation in the Ambiguity section (ambiguity being one of the easiest ways to demonstrate pragmatics and pragmatic failure) and the link is broken. It brings up a 404 message. I was also looking for some sort of citations when discussing honorifics and the T-V distinction. -Barnyard sand (talk) 22:28, 7 September 2016 (UTC)

Deictic Expressions
This article contains a lot of allusions to deixis, and "the rooting of utterances in the speech situation". Indeed, this is more or less what the study of pragmatics is- how context and speech situation relates to meaning. Despite being central to the subject, deixis is referenced only once in the article, and then incorrectly. "The autumn leaves have all fallen now" is said to be deictic, yet not a single word or word combination of that sentence is a relative pronoun that could differ based on context. The article could be made much clearer with description and accurate examples of deictic words, including "you", "here", and "tomorrow". -Barnyard sand (talk) 22:43, 7 September 2016 (UTC)

Misleading Information
In the section Referential uses of Language there is reference to Peircean Semeiotics, specifically, the Peircean Trichotomy. The section states that,"A second way to define the signified and signifier relationship is C.S. Peirce's Peircean Trichotomy," yet this is directly contradictory to Peirce's project. The signifier/signified relatioship is dyadic while the Peircean is triadic, that is, Icon, Index, and Symbol are not founded on Signifier/Signified, they are in fact another theory on the same level as Signifier/Signified. Specifically, Peirce ground this triad--Icon, Index, and Symbol--on another triad: Representamen, object and interpretant. This is backed up by Thomas (T). L. Short's book Peirce's Theory of Signs (pg xiii, 16-21), "Logic as Semiotic: The Theory of Signs" from Philosophical Writings of Peirce (pg 89-95) Selected and Edited by Justus Buchler (pg 98-119), and An Introduction to Peirce's Philosophy by James Feibleman. Thus it is misleading to consider Peirce's semeiotic as "a second way to define the signified and signifier relationship." However, how should this edit be made? A simple clarification? A separation from the Saussurean model? A separate subsection? Garland41 (talk) 00:06, 26 February 2020 (UTC)Garland41

Class Project
Hello! I added 3 new sources, various hyper links, a link to a journal about Referential Expressions, as well as a sub heading section about Referential Expressions. My edits were completed for a class project in a Linguistics course I am taking. Thank you!! Agebauer (talk) 01:50, 3 December 2020 (UTC)

Etymology
That might be the etymology of the world "pragmatics" as a whole, but I don't think that's really relevant. The origin of the term "pragmatics" specifically as a subfield of linguistics would be more suitable, if you're gonna have a section on the etymology at all. Farleigheditor (talk) 18:51, 27 July 2021 (UTC)

Pragmatics
Movement of pragmatics from philosophical pragmatics threading cognitive pragmatics to neo-gricean pragmatics 197.156.137.151 (talk) 09:15, 18 April 2022 (UTC)

title: Talk:Pragmatics


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American Theological Library Association

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