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User:Peter Shearan

Me/myself
I have been into Wikipedia for some months now and thought I should introduce myself. I live in Kent, England and am in my mid-70s. Having spent a third of my life as a regular soldier, I then took up teaching before retiring some 15 years ago. I have an Open University degree, and spend some part of my life as a public speaker. My main interests are in the fields of Geography; local and family history; and have a lifetime's love of railways. Peter Shearan 07:01, 3 Mar 2005 (UTC)
 * /Desk Peter Shearan 08:20, 4 May 2005 (UTC)

My contributions
Since starting to contribute to Wilkipedia I have concentrated on two areas:
 * A great many articles on Kent towns and villages: in particular adding some of the history of those places. I found that a great deal of many articles seemed to have been written off-top-of-head, and often had little substance as to what a town or village stood for. I don't mean to be too sweeping about that, but that was certainly my impression at the time.
 * A rewrite of the growth of the county organisation in Kent, since it all, like Topsy, "just growed" - and this was not the impression given in the article.
 * Railways:
 * I began with the Metro (West Yorkshire) article : through this I began to see that as a general rule, articles had been written in isolation about each of the railways over which the Metro had control. Even though many of the lines traversed the same tracks, the articles read as though they were all working in isolation. I tackled each of the individual Lines, adding historical facts where I could.
 * I have also done the same kind of work on the Southern franchise lines
 * I am now tackling the South West Trains franchise in the same way. A great deal of this TOC's work is done in the London suburbs and I am coming to the opinion that articles such as Category:London railway stations and List of London railway stations err since they stop listing at the London Borough boundaries - whereas the suburban rail traveller would consider, eg Shepperton to be in London as well - but no its in "Spelthorne" in Surrey: whoever would guess that?

Open spaces in London
I am in the process of producing a series of article covering the open spaces in the conurbation that is London - see my comments at Category:London parks and commons, which is an attempt to cover the green "lungs" of the capital. Peter Shearan 09:17, 11 October 2005 (UTC)

Higham
Replied there. Happy New Year!

Up to date work
I have recently completed a project to provide the basis for an article for all included in List of civil parishes in East Sussex, provided an opening piece for each and also other info as I find it. Many are still stubs, but at least there is something. I am now in the process of tackling List of civil parishes in West Sussex in the same way. I look at all the existing articles too and add the fact of the civil parish (and other details) if not included. Peter Shearan 11:48, 24 January 2006 (UTC)

Return
I have had something of a sabbatical over the past 18 months, but have now returned. I am at present looking at some of the articles on Kent villages and towns. Dartford has caught my attention as needing a good deal of work Peter Shearan 07:16, 16 November 2007 (UTC)

 * Welcome back. There is certainly room for a dedicated editor. If you are looking for articles that need attention Dartford would be a good place to start - as would anywhere that has a railway station- or a bus stop. I am still concerned about the tone of Dartford Heath, the refs tally, but I don't really think that the activity is much more interesting or notable than dogwalking.

 * Rivers are undergoing a major expansion with a lot of work being done on watermills. Many have dedicated walk leaflets that are a good starting point, the River Bourne/Shode has expanded from nothing to B class in weeks. The River Medway itself is lacking- but try looking at the River Trent There are good resources by Googling Flood Relief partnerships. Still it all takes time!

 * I am currently waiting for the sunlight to return so I can get some encyclopedic Kent images, on commons, that are properly Geotagged. Todays effort was Ebbsfleet, Bluewater and indeed Dartford but so little light- now after tomorrow...
 * ClemRutter (talk) 22:40, 20 December 2007 (UTC)

 * Peter, I have seen a few of your comments around on various articles Kent-related, so welcome back. Personally I have a major bug bear about the poor state of Maidstone but am currently tied up trying to get Wormshill through the withering Featured Article process. A couple of new interesting pieces you may have missed are Trial of Penenden Heath, Mote Park and Penenden Heath itself. Oh, and Sharsted Court, Frinsted, Ringlestone and Kingsdown (hamlet) are all pet projects of mine that might spark some interest. Once again, welcome back. Dick G (talk) 05:33, 28 December 2007 (UTC)

Towns
I have had a good look at Kent towns, and have done some considerable rewriting on Royal Tunbridge Wells; Southborough; Maidstone and Dartford, inter alia. I also made an attempt on River Medway. I am now taking a look at the River Stour collection which seems to be very untidy and completely illogical in the way it has been tackled. Every tributary, however small (one is 3.5 miles long) is given its own article, yet the map supplied shows hardly any of them. There is a perfectly good detailed map on the Environment Agency website referred to, but that isn't mentioned in any article... It makes it almost impossible to understand the words used in each article as to there they are. (A picture (and especially a map!)  is worth a thousand words as somebody once said! Peter Shearan (talk) 09:35, 22 February 2008 (UTC)

Hastings
My home town by birth! Took a look at this one: it is a M.E.S.S. I guess any article on a town with a tourist base will suffer from overegging the pudding - after all the town PR is trying to sell itself - but this one goes too far! On top of that an unpaged editor has created a stub article for almost everything that moves ... Some great references in the way of books - I have two of them myself - unfortunately they are not used, editors preferring to go their own way. So we have an article in which the history is Romans - Norman Conquest - Victorian seaside ... and the geography talks like a tourist guide, ignoring the actual facts of the town. The remainder of the article is random thoughts without any structure. I am in despair!!! Then we read that A Level students are copying/pasting this stuff!! To top it all there is a rogue editor without a talk page - Kentem where art thou? Peter Shearan (talk) 15:38, 10 March 2008 (UTC)
 * I have now completed the major rewrite of the Hastings article. At least it now has some structure, and looks less like a PR job for tourists. I am also putting forward the suggestion that the St Leonards-on-Sea article is merged with it - on the basis that the new town of the 1830s has done just that! I await the flak Peter Shearan (talk) 07:21, 17 March 2008 (UTC)

East Sussex parishes
I have spent a few days taking hold of the Rother articles re civil parishes. I have added infoboxes where none occurred: so far I didn't manage to get the location map added! I have also put reflists where none existed before, and slightly amended titles on the Rother article where necessary: this could probably have some more facts added, I am sure. In addition I have included them all on the Category:Local government in East Sussex: IMO that is the place for them, since they are all the third tier of local government, and NOT in the Category:Parishes of East Sussex which separates them out for no apparent reason. Peter Shearan (talk) 17:01, 25 March 2008 (UTC)

title: User:Peter Shearan


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Majorelle Garden

The Majorelle Garden (Jardin Majorelle, حديقة ماجوريل, ⵓⵔⵜⵉ ⵎⴰⵊⵓⵔⵉⵍ) is a 1 ha botanical garden and artist's landscape garden in Marrakesh, Morocco. It was created by the French Orientalist artist Jacques Majorelle over almost forty years, starting in 1923, and features a Cubist villa designed by French architect Paul Sinoir in the 1930s. The property was the residence of the artist and his wife from 1923 until their divorce in the 1950s.

In the 1980s, the property was purchased by the fashion designer Yves Saint-Laurent and his business manager Pierre Bergé who worked to restore it. Today, the garden and villa complex is open to the public. The villa houses the Berber Museum and in 2017 the Yves Saint Laurent Museum opened nearby.

History
The Majorelle Garden was designed by the French artist, Jacques Majorelle (1886–1962), son of the Art Nouveau ébéniste (cabinet-maker) of Nancy, Louis Majorelle. As a young aspiring painter, Jacques Majorelle was sent to Morocco in around 1917 to convalesce from a serious medical condition. After spending a short time in Casablanca, he travelled to Marrakech and like many of his contemporaries, fell in love with the vibrant colours and street life he found there. After travelling around North Africa and the Mediterranean, he eventually decided to settle permanently in Marrakech.

During his lifetime, Majorelle earned a reputation as a celebrated Orientalist painter. The special shade of bold cobalt blue, inspired by the coloured tiles he had seen around Marrakech and in Berber burn-houses, was used extensively in the garden and its buildings and is named after him, bleu Majorelle—Majorelle Blue. Prior to his death, Majorelle patented the colour which carries his name.

In 1923, just four years after his marriage to Andrée Longueville, Majorelle purchased a four-acre plot, situated on the border of a palm grove in Marrakech and built a house in the Mooroccan style. In 1931, he commissioned the architect, Paul Sinoir, to design a Cubist villa for the property. Gradually, he purchased additional land, extending his holding by some 10 acres. In the grounds around the residence, Majorelle began planting a luxuriant garden which would become known as the Jardins Majorelle (Majorelle Garden). The garden became his life's work and he devoted himself to developing it for almost forty years.

The garden proved costly to run and in 1947, Majorelle opened the garden to the public with an admission fee designed to defray the cost of maintenance. At times, he sold off parcels of land to fund the growing garden. Following his divorce in the 1950s, Majorelle was forced to sell the house and land. After this, the garden was neglected and fell into disrepair. The garden and villa were rediscovered in the 1980s, by fashion designers, Yves Saint-Laurent and Pierre Bergé who set about restoring it and saving it. The pair owned the villa until 2008. After Yves Saint Laurent died in 2008 his ashes were scattered in the Majorelle Garden.

Since 2010, the property has been owned by the Foundation Pierre Bergé – Yves Saint Laurent, a French not-for-profit organisation and since 2011 has been managed by the Foundation Jardin Majorelle, a recognized non-profit organization in Marrakech. Pierre Bergé was the director of the Garden's Foundation until his death in September, 2017.

Gardens and museums
The gardens and buildings form a complex, where specific buildings are dedicated to various museums and exhibits of interest to visitors. The gardens, which cover two and half acres, are open to the public daily and house an important collection of cacti and sculptures.

Majorelle's former studio workshop previously housed the Islamic Art Museum of Marrakech, featuring a collection of North African textiles from Saint-Laurent's personal collection as well as ceramics and jewelry. Since 2011, however, the villa is now home to the Berber Museum (Musée Pierre Bergé des Arts Berbères), exhibiting objects of Amazigh (Berber) culture. The villa also holds a collection of Majorelle's paintings.

Development of the garden complex is ongoing. Profits from the gardens are used to fund new projects. In October 2017, the Yves Saint Laurent Museum was opened to the public as a tribute to the designer's legacy and his links with Marrakech. The gardens are a major tourist drawcard in Marrakech, attracting more than 700,000 visitors annually. The garden hosts more than 15 bird species that are endemic to North Africa. It has many fountains, and a notable collection of cacti.

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

title: Majorelle Garden


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Afanasy Nikitin

Afanasy Nikitin (Афанасий Никитин; died 1475) was a Russian merchant from Tver and one of the first Europeans (after Niccolò de' Conti) to travel to and document his visit to India. He described his trip in a narrative known as A Journey Beyond the Three Seas (Khozheniye za tri morya).

The voyage
Afanasy Nikitin, son of Nikita, was a merchant in Tver. Prior to his voyage to Persia and India, Afanasy Nikitin was probably engaged in long-distance trade and had previously traveled to the Ottoman Empire, the Grand Duchy of Lithuania, Moldavia, Wallachia, Georgia, Crimea, and other countries. In 1466 or 1468, Nikitin left his hometown of Tver on a commercial trip, planning to trade in the lands around the Caspian Sea and go as far as Shirvan (in modern-day Azerbaijan). He travelled down the Volga, stopping at the Makaryev Monastery, then passing through Uglich, Kostroma, and Plyos to get to Nizhny Novgorod. Following the caravan of the returning ambassador to Moscow from Shirvan, Hasan Beg, Nikitin and his fellow merchants traveled further south. Near Astrakhan, his party was attacked and robbed first by Nogais (whom he calls Tatars), then again by Kaitags on the Caspian coast. Niktin's belongings were stolen, and some of his fellow Russian merchants were taken prisoner by the Kaitags. Nikitin went to the Shirvanshah's (the ruler of Shirvan) camp in Shamakhi to plead for help. His captured companions were rescued by the Shirvanshah, who, however, refused to give him and his companions means to return home. At that point, Nikitin writes, his party dispersed: "Whoever had something left in Rus' returned to Rus'; whoever had debts in Rus' went wherever they could".

Hoping to recoup his losses, Nikitin continued on to Derbent, which was a familiar market to him, and then to Baku. He then crossed the Caspian Sea into Persia, where he followed a known trade route and made prolonged stops in market towns. He passed through Chapakur (Chapak Rud, where he remained for six months), Sari, Amol, Kashan, and Yazd before reaching Hormuz in the Persian Gulf. All in all, he remained in Persia for two years. Having heard about the riches of India from Muslim merchants, he decided to travel there. In the spring of 1471, Nikitin sailed for India from Hormuz and, after making several stops, arrived in the port of Chaul six weeks later. It was probably after his arrival in India that he began writing his travel notes.

Nikitin observed the markets, lifestyles and courts of the Bahmani Sultanate and the Vijayanagara Empire. He visited the Hindu sanctuary of Parvattum, which he called "the Jerusalem of the Hindus". He mentions that he engaged in horse-dealing, although his mercantile activities may have been more extensive than directly stated in his account. He spent almost three years in India, before deciding to return to Russia after concluding that further travel would not make him any great profit and that he could not afford to remain in India. Nikitin also showed a longing to return to his homeland: "May God protect the Russian land! There is no land in the world like it. But why can the princes in the Russian land not live with each other as brothers? May the Russian land be well ordered, because justice there is quite rare".

On his way back, Nikitin visited Muscat, the Arabian sultanate of Somalia, and Trabzon. In November 1474, he sailed from Trebizond to Caffa (now Feodosia), where there was a large Russian settlement. It is most likely in Caffa that he composed Khozheniye za tri morya on the basis of his travel notes and memories. On his way to Tver, Nikitin died not far from Smolensk in the spring of 1475. Other Russian merchants took his notes to Vasily Mamyrev, secretary to Ivan III, the grand prince of Moscow. The author of the Lvov Chronicle writes that he received Nikitin's notes in 1475 and incorporated them into his work but was unable to learn anything more about the traveler.

During his trip, Nikitin studied the population of India, its social system, government, military (he witnessed war-games featuring war elephants), its economy, religion, lifestyles, and natural resources. He describes the appearances of Indians, their clothing and food, interrelations, and so on. Nikitin's notes mention: "the countrymen are very poor, but the boyars are rich and live in luxury". The abundance and trustworthiness of Nikitin's factual material provide a valuable source of information about India at that time, and his remarks on the trade of Hormuz, Cambay, Calicut, Dabhol, Ceylon, Pegu and China; on royal progresses and other functions, both ecclesiastical and civil, at the Bahmani capital Bidar, and on the wonders of the great fair at Parvattum—as well as his comparisons of things Russian and Indian—deserve special notice.

Religion
After studying Nikitin's account, and especially his references to Islam (much of India was ruled by Muslim sultans, and many Muslim merchants lived along the coast), particularly the prayers he transliterates from Arabic and Turkic into Cyrillic letters, Gail Lenhoff and Janet Martin speculated that Nikitin might have converted to Islam in India.

His loss of contact with Christianity and his life among Muslims (and apparent lapse from Christianity and conversion to Islam) bothered him, as he mentioned several times in his account. Indeed, he began his account calling it his "sinful voyage beyond three seas." He went on to explain that he continued to date events by Christian religious holidays and invoked the Mother of God and the saints ("the Holy Fathers"), he could not remember when Christian holidays were and so he could not celebrate Easter and other movable feast days or keep the Christian fasts (Lent, the St. Peters' Fast, the fast during Advent, etc.). Thus, he kept the fasts of the Muslims and broke fast when they did so. He also wrote that at Bindar in the third year of his journey he "shed many tears for the Christian faith". Very near the end of his account, he wrote of his wish to return home and to the Christian faith: "I, Afanasy, a damned servant of Almighty God, Maker of heaven and earth, pondered over the Christian faith, the Baptism of Christ, the fasts established by the Holy Fathers, and the apostolic commandments, and I longed to go [back] to Rus!".

Yakov Lurye, an editor of Nikitin's Journey, sees his conversion as doubtful, pointing out that a circumcised convert would have been persecuted or even put to death in Rus', so if Nikitin had indeed become a Muslim, he would have avoided returning to his country, while in fact he died on his way back in the territory of the Grand Duchy of Lithuania not far from the Muscovite border. However, Lurye characterizes Nikitin's religious expressions as "the peculiar syncretism of a man who acknowledged any monotheistic faith as 'true', if practiced with a pure heart".

Historiography
Scholars became aware of Nikitin's Voyage relatively early and prominent historians mentioned it in their works, such as Nikolay Karamzin (1766–1826) in his History of the Russian State (1817). The text of Nikitin's Voyage in the Sofia Second Chronicle was published in its entirety for the first time in 1821. A German translation of Nikitin's notes was also published in 1835 as "Reise nach Indien unternommen von einem Russischen Kaufmann im 15 Jahrhundert" in Dorpater Jahrbücher für Literatur. The Russian diplomat in London, Mikhail Vielgorsky, translated a version for the Hakluyt Society, which was published in 1855. Many historians have used Nikitin's notes as a dependable source for the history of India in the 15th-century.

The dates of Nikitin's travels have been debated by scholars; it was generally accepted until the 1980s that Nikitin spent the years 1466–1472 in India, when Leonid S. Semyonov challenged these dates and published a book dedicated to Nikitin's travels in 1980. His chronology was accepted in the Literaturnye Pamiatniki series by the Russian Academy of Sciences. According to Semyonov's reconstruction, Nikitin left Russia in 1468 and spent the years 1471–1474 in India.

Tributes
In 1955, the local authorities of Tver erected a bronze monument to Afanasy Nikitin on the bank of the Volga River. The sculptor was Sergei Orlov. There is a folk legend that this statue was raised because Nikita Khrushchev, upon visiting India, told Prime Minister Jawaharlal Nehru that there was a statue of Nikitin in Russia when in fact there was not (Nehru had asked if the Russians had honored the first Russian to visit India). So as not to be proven a liar, Khrushchev phoned back to Russia demanding that a statue of Nikitin be built immediately, before Nehru's state visit to Russia. The statue was featured on a Russian postage stamp in 2005 commemorating the 75th anniversary of the establishment of Tver Oblast.

Nikitin was also featured on a coin commemorating the 525th anniversary of his journey.

In 1958, the Russian state-owned Mosfilm Studio and Indian director Khwaja Ahmad Abbas' "Naya Sansar International" production house co-produced a film entitled The Journey Beyond Three Seas with Oleg Strizhenov cast as Nikitin.

The 1962-built icebreaker Ledokol-2 was renamed Afanasy Nikitin in 1966.

In 2000, a black obelisk was erected in Nikitin's honor at Revdanda, 120 km south of Mumbai, the probable location where he first set foot in India.

In 2006, the Indian organization Adventures & Explorers, with the support of the Embassy of India in Moscow and the Tver Regional Administration sponsored a Nikitin Expedition, in which 14 travelers set out from Tver to retrace Nikitin's journey through Russia, the Middle East, and Central Asia to India. The expedition lasted from 12 November 2006 to 16 January 2007. The Indian newspaper The Hindu filed several reports on the expedition's progress. After reaching India, two members of the expedition set out in March 2007 from Mumbai in SUVs to retrace Nikitin's travels around India itself.

The Afanasy Nikitin Seamount in the Indian Ocean is named in his honor.

On 17 April 2022, the Kozhikode Corporation paid tribute to Afanasy Nikitin, commemorating the 550th anniversary of his visit to Kozhikode. Moreover, Customs Road in the city was renamed after Nikitin, also establishing a ‘twin city’ status with Tver, the birth place of Nikitin.

In popular culture
The Russian rock band Aquarium composed a song titled "Afanasy Nikitin Boogie". The power metal band Epidemia composed a song titled "Khozhdeniye za tri morya (Walking the three seas) about Nikitin's writings. A brand of Tver beer, "Afanasy", is named after Afanasy Nikitin.

title: Afanasy Nikitin


text:
User talk:Kzzl/craptacular

Kzzl, how about "Testiculating" (heard on BBC radio) JFW | T@lk  15:42, 14 Oct 2004 (UTC)

title: User talk:Kzzl/craptacular


text:
User talk:Joots

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

Here are some tips to help you get started:

 * Try the Tutorial, and feel free to experiment in the test area.
 * If you need help, post a question at the Help Desk
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Remember Neutral point of view
 * Explore, be bold in editing pages, and, most importantly, have fun!

Good luck!

[[User:Meelar|Meelar (talk)]]

P.S. One last helpful hint. To sign your posts like I did above (on talk pages, for example) use the '~' symbol. To insert just your name, type ~~~ (3 tildes), or, to insert your name and timestamp, use ~~~~ (4 tildes).

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title: User talk:Joots


text:
Jacques Majorelle

Jacques Majorelle (7 March 1886 – 14 October 1962), son of the celebrated Art Nouveau furniture designer Louis Majorelle, was a French painter. He studied at the École des Beaux-Arts in Nancy in 1901 and later at the Académie Julian in Paris with Schommer and Royer. Majorelle became a noted Orientalist painter, but is most remembered for constructing the villa and gardens that now carry his name, the Majorelle Garden in Marrakech.

Life and career
Jacques Majorelle was born in 1886 in Nancy, France. He was the son of a celebrated furniture designer, Louis Majorelle. Jacques' childhood was spent among the draftsmen, cabinetmakers and marquetry inlayers from his father's workshops at a time when the Art Nouveau movement was in its ascendancy. Initially, his father encouraged the young Jacques to study architecture, but after three years, he decided to take up his lifelong passion, painting.

Majorelle received his art education at the École des Beaux-Arts in Nancy in 1901 and later at the Académie Julian in Paris with Schommer and Royer. He first exhibited at the Salon de Beaux Artes in 1908. In around 1917 he travelled to Morocco to recover from heart problems and after short period spent in Casablanca, he visited Marrakech, where he fell in love with the vibrant colours and quality of light he found there. Initially, he used Marrakech as a base for trips to Spain, Italy and other parts of North Africa, including Egypt. Eventually, however, he settled in Marrakech permanently. He drew inspiration for his paintings from his trips and from Marrakesh itself. His paintings include many street scenes, souks and kasbahs as well as portraits of local inhabitants. He opened a handicrafts workshop in Marrakech and also designed posters to promote travel to Morocco. His work was profoundly affected by his voyages around the Mediterranean and North Africa. He introduced a more coloured vision, bathed in light where the drawing disappears and the image emerges from large spots of colour laid flat. It seemed as if he had discovered the sun in these countries. His style exhibited more freedom and spontaneity.

In 1919, he married Andrée Longueville and the pair lived in an apartment near the Jemâa el-Fna Square (then at the palace of Pasha Ben Daoud). In 1923, Jacques Majorelle bought a four-acre plot, situated on the border of a palm grove in Marrakech and began planting a luxuriant garden which would become known as the Jardins Majorelle or Majorelle Garden. Initially, he built a house in the Mooroccan style but in 1931, he commissioned the architect, Paul Sinoir, to design a Cubist villa within the grounds. In 1937, he painted the villa in a special shade of the blue, which Majorelle had developed after being inspired by the blue tiles prevalent in southern Morocco. This colour was used extensively in Majorelle's house and garden, and now carries his name; Majorelle Blue. He gradually purchased additional land, extending his holding by almost 10 acres. He continued to work on the garden for almost forty years and it is said to be his finest work.

The garden proved costly to run and in 1947, Majorelle opened the garden to the public with an admission fee designed to defray the cost of maintenance. He sold the house and land in the 1950s, after which it fell into disrepair. It was rediscovered in the 1980s, by designers, Yves Saint-Laurent and Pierre Bergé who set about restoring it and saving it. Yves Saint-Laurent and Pierre Bergé, who were keen art collectors, also began acquiring paintings by Majorelle. Yves Saint Laurent died in 2008 and his ashes were scattered in the gardens.

Majorelle was sent to France for medical treatment in 1962 following a car accident, and died in Paris, later that year of complications from his injuries. He is buried in Nancy, the place of his birth, alongside his father.

Legacy
His life and work have been subject of a book, namely:
 * Marcilhac, F., La Vie et l'oeuvre de Jacques Majorelle, [volume 7 in the series, Les Orientalistes], Paris, ACR edition, 1988

Work
Majorelle is recognised as one of the early modernist Orientalists. During his lifetime, many of Majorelle's paintings were sold to private buyers and remain in private collections. Some of his early works can be found in Museums around his birthplace such as the Musee de l'Ecole de Nancy. Examples of his later work can be seen in the Mamounia Hotel, Marrakesh, the French Consulate of Marrakech and in the Villa at the Majorelle Gardens.

Publications

 * Road Trip Diary of a Painter in the Atlas and the Anti-Atlas, 1922

Select list of paintings

 * Souk el Khérais n.d. (Shafik Gabr Private Collection)
 * Souq El Khémis, n.d.
 * Souk à Marrakech n.d.
 * Souk Couvert, n.d.
 * Scène de souk, Marrakech n.d.
 * Le Marché aux Dattes, n.d.
 * Kasbah Tagoundaft, 1922
 * La Kasbah Rouge n.d.
 * Les Kasbahs de l'Atlas, n.d.
 * Kasbah Ouarzazate, n.d.
 * Marchandes de Pastèques et d'Oranges Tanger, n.d.
 * Effet de Clari-Obscur dans le Souk à Marrakech n.d.
 * Aït ben Addou, 1929
 * Portrait d'Egyptien, n.d.
 * Danseuses marocaines à Télouet, n.d.
 * Les Couvertures Noires, Marrakech, n.d.
 * Dans les Palmeraies, n.d.
 * Vue des Souks, n.d.
 * Fête Maroc, n.d.
 * Un Coin de Souk à Marrakech, n.d.
 *  Place à Marrakech, n.d.
 * Scène de Village à Marg en Egypte, n.d.
 * Marché à Macenta, Guinée, 1952
 * Le souk de Marrakech, 1957
 * Mere et enfant d'Afrique Noire

title: Jacques Majorelle


text:
Collegiate church

In Christianity, a collegiate church is a church where the daily office of worship is maintained by a college of canons, a non-monastic or "secular" community of clergy, organised as a self-governing corporate body, headed by a dignitary bearing a title which may vary, such as dean or provost.

In its governance and religious observance, a collegiate church is similar in some respects to a cathedral, but a collegiate church is not the seat of a bishop and has no diocesan responsibilities.

Collegiate churches have often been supported by endowments, including lands, or by tithe income from appropriated benefices.

The church building commonly provides both distinct spaces for congregational worship and for the choir offices of the canons.

History
In the early medieval period, before the development of the parish system in Western Christianity, many new church foundations were staffed by groups of secular priests, living a communal life and serving an extensive territory. In England these churches were termed minsters, from the Latin monasterium, although only a few were truly houses of monks. In the 9th and 10th centuries many such churches adopted formal rules of governance, commonly derived from those composed by Chrodegang of Metz for Metz cathedral, and thenceforth came to be described as "collegiate"; and there were also new foundations of this type.

Originally, the endowments of these foundations were held in a common treasury from which each canon received a proportion for their subsistence, such canons being termed portioners; but from the 11th century onwards, the richer collegiate churches tended to be provided with new statutes establishing the priests of the college as canons within a formal chapter such that each canon was supported by a separate endowment, or prebend; such canons being termed prebendaries. A few major collegiate bodies remained portionary – such as Beverley Minster and the cathedral chapters of Utrecht and Exeter – but in less affluent foundations, the pooled endowments of the community continued to be apportioned between the canons. Both prebendaries and portioners tended in this period to abandon communal living, each canon establishing his own house within the precinct of the church. In response to which, and generally on account of widespread concern that the religious life of collegiate communities might be insufficiently rigorous, many collegiate foundations in the 12th century adopted the Augustinian rule, and become fully monastic, as for example at Dorchester Abbey and Christchurch Priory.

Because each prebend or portion provided a discrete source of income as a separate benefice, in the later medieval period canons increasingly tended to be non-resident, paying a vicar to undertake divine service in their place. Kings and bishops came to regard prebends as useful sources of income for favoured servants and supporters, and it was not uncommon for a bishop or archbishop also to hold half a dozen or more collegiate prebends or deaneries.

From the 13th century onwards, existing collegiate foundations (like monasteries) also attracted chantry endowments, usually a legacy in a will providing for masses to be sung for the repose of the souls of the testator and their families by the collegiate clergy or their vicars. The same impetus to establish endowed prayer also led to many new collegiate foundations in this later period; under which an existing parish church would be rebuilt to accommodate a new chantry college; commonly with the intention that the rectory of the parish should be appropriated to support the new foundation. A new organisational structure was developed for these bodies, by which endowment income was held collectively, and each canon received a fixed stipend conditional on being personally resident, such canons being termed fellows, or chaplains led by a warden or master. In this arrangement, only the office of warden constituted a separate benefice; appointment to the individual canonries being at the discretion of the chapter. Chantry colleges still maintained the daily divine office with the additional prime function of offering masses in intercession for departed members of the founder's family; but also typically served charitable or educational purposes, such as providing hospitals or schools. For founders, this presented the added advantage that masses for the repose of themselves and their families endowed in a chantry would be supported by a guaranteed congregation of grateful and virtuous recipients of charity, which conferred a perceived advantage in endowing such a chantry in a parish church over doing so in a monastery. Consequently, in the later medieval period, testators consistently tended to favour chantries linked to parochial charitable endowments.

One particular development of the chantry college principle was the establishment in university cities of collegiate foundations in which the fellows were graduate academics and university teachers. Local parish churches were appropriated to these foundations, thereby initially acquiring collegiate status. However, this form of college developed radically in the later Middle Ages after the pattern of New College, Oxford, where for the first time college residence was extended to include undergraduate students. Thereafter, university collegiate bodies developed into a distinct type of religious establishment whose regular worship took place in dedicated college chapels rather than in collegiate churches; and in this form they survived the Reformation in England in the universities of Oxford and Cambridge; as also did the associated collegiate schools and chapels of Eton College and Winchester College.

In a collegiate church or chapel, as in a cathedral, the canons or fellows are typically seated separately from any provision for a lay congregation, in quire stalls parallel with the south and north walls facing inwards, rather than towards the altar at the eastern end. This has influenced the design of other churches in that the singing choir is seen as representing the idea of a college. The Westminster model of parliamentary seating arrangement arose from Parliament's use of the collegiate St Stephen's Chapel Westminster for its sittings, until Westminster Palace burned down in 1834.

Contemporary examples
Three traditional collegiate churches have survived in England since the Middle Ages: at Westminster Abbey in London, St George's Chapel of Windsor Castle and Church of St Endelienta, St Endellion, Cornwall.

The idea of a "collegiate church" has continued to develop a contemporary equivalent.

Examples of contemporary collegiate churches in America today are The Collegiate Church of New York City,. These include the Marble Collegiate Church, founded in 1628, and the Middle Collegiate, Fort Washington Collegiate and West End Collegiate churches, affiliated with the Reformed Church in America.

In the Catholic Church, most cathedrals possess a cathedral chapter and are thus collegiate churches. The number of collegiate chapters other than those of cathedrals has been greatly reduced compared to times past. Three of them are in Rome: the two papal basilicas (other than the Lateran as cathedral and St. Paul's as a monastery) of St. Peter and St. Mary Major, together with the Basilica St. Maria ad Martyres. Elsewhere, three can be found in Germany, to wit, St. Martin's Church, Landshut (chapter of Sts. Martin and Kastulus), ''Sts. Philipp and James in Altötting (chapter of St. Rupert) and St. Remigius'' in Borken. In Portugal the one example (abolished in 1869, restored in 1891 abolished again in 1910 and restored in 1967 – minus its Royal prerogative, the monarchy itself having been abolished in the intervening period) that survives is that of the ancient Real Colegiada of Nossa Senhora da Oliveira in Guimarães. One collegiate church can be found in the Czech Republic: ''Sts. Peter and Paul'' in Prague-Vyšehrad.

Belgium
Historical Collegiate Churches include:
 * Antwerp: Saint James' Church
 * Bruges: Church of Our Lady
 * Kortrijk: Church of Our Lady
 * Liège: see: Seven collegiate churches of Liège.
 * Church of St John the Evangelist
 * Church of St. Denis
 * Collegiate Church of St. Bartholomew
 * Mons: Saint Waltrude Collegiate Church; Chapter of Noble Canonesses.
 * Nivelles: Collegiate Church of Saint Gertrude; Chapter of Noble Canonesses.

England
In pre-Reformation England there were usually a number of collegiate churches in each diocese, with over a hundred in total. They were mostly abolished during the reign of Edward VI in 1547, as part of the Reformation, by the Act for the Dissolution of Collegiate Churches and Chantries. Almost all continue to serve as parish churches with a resident rector, vicar or curate (although the appointment of a vicar in succession to the priestly services of the Augustinian priory at St Paul's Church, Bedford predates this by nineteen years). Two major collegiate churches, however, Manchester and Southwell, were refounded with a collegiate body after the Reformation; and these were joined by the revived college at Ripon in 1604, all three churches maintaining choral foundations for daily worship. These three churches became cathedrals in the 19th century. Hence, at the beginning the 20th century, the royal peculiars of Westminster and Windsor alone survived with a functioning non-cathedral and non-academic collegiate body.

The colleges of Oxford and Cambridge universities, and the schools of Eton and Winchester, successfully resisted dissolution at the Reformation, arguing that their chantry origins had effectively been subsumed within their continuing academic and religious functions; and pleading that they be permitted simply to cease maintaining their chantries and obituaries. For the most part, they had already ceased to undertake collegiate worship in their appropriated churches, which reverted to normal parish status. The chapel of Merton College, Oxford, however, continued to serve as a collegiate church until 1891; just as the chapel of Christ Church, Oxford doubles as the cathedral of Oxford; while the chapel of Eton College serves as the parish church of Eton to this day. The Church of St Mary Magdalene, Newark-on-Trent, though never collegiate in the medieval period, maintained a choral foundation for collegiate worship after the Reformation in association with the Magnus Bequest, an arrangement that continued till 1901.

Otherwise, twelve colleges survived the Reformation in England and Wales in nominal form. In some cases these were refoundations under Queen Mary (as for instance the college of Wolverhampton); in other cases, they may simply have been overlooked by the suppression commissioners. Unlike at Manchester, Ripon and Southwell, these churches did not continue to maintain regular collegiate worship, but their prebends or portioners persisted as non-resident sinecures, and as such were mostly dissolved by the Ecclesiastical Commissioners Act 1840 (3 & 4 Vict. c. 113). However, the Victorian legislators themselves overlooked two churches of portioners in Shropshire – St Mary's, Burford and St George's, Pontesbury; and also the college of Saint Endellion in Cornwall, which uniquely continues collegiate to this day, having in 1929 been provided with new statutes that re-established non-resident unpaid prebends and an annual chapter.

Ireland

In Ireland, there are a number of ancient churches still in regular use that are collegiate churches. Most notably the church known as St Patrick's Cathedral in Dublin, is a collegiate church. St Mary's Collegiate Church (in Youghal founded 1220, County Cork, a building of very remote antiquity, home to a fine choir, The Clerks Choral. St Nicholas' Collegiate Church in Galway, founded in 1320 and granted collegiate status in 1484, is another fine example of a pre-reformation Collegiate Church. The Collegiate Church of St Peter and St Paul is located in Kilmallock; founded by 1241, it was dedicated as a collegiate church in 1410.

Scotland

The church now referred to as 'St Giles Cathedral', in Edinburgh, became a collegiate church in 1466, less than a century before the Scottish Reformation.

Wales
St Peter's Collegiate Church, Ruthin, was built by John de Grey in 1310, following the erection of Ruthin Castle by his father, Reginald de Grey in 1277. For some time before this, Ruthin had been the home of a nunnery and a prior. From 1310 to 1536 St Peter's was a Collegiate Church served by a Warden and seven priests. Following the dissolution of the college its work was restored on a new pattern by Gabriel Goodman (1528–1601), a Ruthin man who became Dean of Westminster in 1561. Goodman re-established Ruthin school in 1574 and refounded the Almshouses of Christ's Hospital, together with the Wardenship of Ruthin in 1590. Since then, St Peter's has continued as a Parochial and Collegiate Church with its Warden, Churchwardens and Parochial Church Council. A close relationship is maintained between the Church, Ruthin School and the Almshouses of Christ's Hospital.

St Padarn's Church, Llanbadarn Fawr was a collegiate church, having originally been founded as a clas church by Saint Padarn, after whom it was named, in the early sixth century. The church had been the seat of a bishop during the years immediately following St Padarn, who was its first bishop. The church was re-founded as a cell of St Peter's, Gloucester (a Benedictine abbey), by Gilbert fitzRichard. Monastic life at Llanbadarn Fawr was short-lived for the Welsh drove the English monks away when they re-conquered Cardigan. The priory later became a college of priests. Thomas Bradwardine, later briefly Archbishop of Canterbury, was Rector of Llanbadarn Fawr 1347–1349, and thereafter the Abbot of the Cistercian Vale Royal Abbey, Chester, was ex officio Rector 1360–1538.

The old Bishop's Palace at Abergwili, home to the Bishop of St David's since 1542, when Bishop William Barlow transferred his palace from St David's to Abergwili, re-using the premises of an older college of priests. The building is believed to have been built between 1283 and 1291, when Thomas Bek was made bishop of St Davids. It was known as a college until it was amalgamated with the Dominican friary now known as Christ College Brecon, refounded as a public school in 1541. It was almost completely rebuilt in 1903 following a disastrous fire. It contains the chapel originally added by Archbishop Laud in 1625, when he was Bishop of St David's. In 1974 the old episcopal palace was purchased by Carmarthenshire County Council for use as a museum, whilst a new residence for the bishops, "Llys Esgob", was built in part of the grounds, together with Diocesan Offices – thereby continuing a connection with Abergwili which has now lasted for well over 400 years.

St. Cybi's Collegiate and Parish Church, Holyhead, was another collegiate church, as is the Collegiate and Parish Church of St Mary, St Mary's Square, Swansea, along with St Beuno's Church, Clynnog Fawr.

Literature

 * G.H. Cook English Collegiate Churches of the Middle Ages (Phoenix House, 1959)
 * P.N. Jeffery The Collegiate Churches of England and Wales (Robert Hale, 2004)

Káptalan

title: Collegiate church


text:
Green ribbon

The green ribbon can have a variety of symbolic meanings.

Mitochondrial disease
Mitochondrial disease awareness is represented by a green ribbon. Mitochondrial disease (mito) is a debilitating genetic disorder that robs the body's cells of energy, causing multiple organ dysfunction or failure and potentially death. There are many forms of mitochondrial disease; it is highly complex and can affect anyone of any age. Mitochondrial disease can cause any symptom in any organ at any age. There are currently no cures and few effective treatments.

Cerebral palsy
Cerebral palsy (CP) awareness is represented by a green ribbon. CP is one of the most common childhood disabilities and represents a wide range of fine and gross motor function impairment, mental delay and other combinations caused by injury to the brain through trauma, lack of oxygen at birth or another cause.

Mental health
Mental health awareness is represented by a green ribbon.

Kidney disease
Kidney disease and kidney cancer awareness are another cause represented by the Green Ribbon. People who have kidney disease, are on dialysis, have received a kidney transplant, or who are living kidney donors wear the Green Ribbon to help raise awareness about the condition. March is kidney awareness month and those who are affected by the kidney disease or would like to support the cause and raise awareness, are encouraged to wear the ribbon all month long.

Levellers and early Whig radicals
In 17th century England during and after the English Civil War the wearing of a sea-green ribbon symbolized affiliation with the ideals of the Levellers and later in the century with radical Whiggism. The green ribbon and sprigs of rosemary were symbols of support for the Levellers during the English Civil War and English Interregnum. At the funeral of Thomas Rainsborough (a Member of Parliament and also a Leveller leader who had spoken at the Putney Debates) there were thousands of mourners wearing the Levellers' ribbons of sea-green and bunches of rosemary for remembrance in their hats, as there were the next year, 1649, at the funeral of Robert Lockyer a New Model Army Agitator executed by Oliver Cromwell for mutiny.

The Green Ribbon Club was one of the earliest of the loosely combined associations which met from time to time in London taverns or coffee-houses for political purposes in the 17th century. It had its meeting place at the King's Head tavern at Chancery Lane End, so was known as the King's Head Club. It seems to have been founded about the year 1675 as a resort for members of the political party hostile to the court. As these associates were in the habit of wearing in their hats a bow, or bob, of green ribbon, as a distinguishing badge useful for the purpose of mutual recognition in street brawls, the name of the club was changed, about 1679, to the Green Ribbon Club. The 'Green Ribbon' was the badge of The Levellers in the English Civil Wars in which many of the members had fought and was an overt reminder of their radical origins.

Support of farm families
In 1998, Margaret Bruce, a Pastoral Associate at St. John the Evangelist Catholic Church in North Dakota, sought a way to support farm families and came up with the idea of a green ribbon and a card that read "We care through prayer." Around the same time, the National Catholic Rural Life Conference (NCRLC) began receiving emergency calls from farm families in stress and saw that the situation was getting worse across the country. In November 1998, NCRLC launched the Green Ribbon Campaign at their 75th anniversary meeting. They developed and began to disseminate rural crisis packets to help parishes deal with the growing rural crisis.

HIV virus
In the UK, in November 2008, a Manchester-based support group for people living with or being affected by the HIV-virus; launched a campaign called Body Positive North West, using a green ribbon as their symbol. The aim is to raise awareness of 60 second HIV testing and encourage more people to get themselves screened for HIV, as research suggests that over a third of all HIV-infected people in Britain, are themselves unaware of this.

Awareness of other political and cultural issues

 * Following the July 2005 London bombings, British police in Nottinghamshire distributed green ribbons as part of a Good Faith campaign to show support for Muslim communities.
 * A green ribbon draped around the symbol for the game Quake was used to raise awareness of sexual discrimination against female players.
 * In Iran the green ribbon was used as a sign of support for Mir-Hossein Mousavi in 2009 Iranian presidential election, a color which has since become pervasive in Iran.
 * Moderate group and fringe localist which don't associate with pro-democracy camp and pro-Beijing camp in Hong Kong.
 * In Russia, the green ribbon is used as a sign of anti-war protests against the 2022 Russian invasion of Ukraine, usually not displayed on person as St. George ribbon.

Awareness of health and safety issues
Green ribbons have been used to promote awareness for many diseases and causes.
 * Donation and transplant: Bone Marrow Donation, Kidney Donation, Living Organ Donation, Organ Donation, Organ Transplant, Stem Cell donor and Research, Tissue Donation, Bronchiolitis Obliterans (common after lung transplants)
 * Mental health/illness: Bipolar Disorder/Manic Depression, Depression, Childhood Depression
 * Nervous system issues: Cerebral palsy, Neurofibromatosis, Neural Tube Defects, Spinal Cord Injury and research, Tourette's Syndrome, Traumatic Brain Injury,
 * Eye issues: Eye Injury Prevention, Glaucoma
 * Kidney and Adrenal issues: Kidney disease, Kidney Cancer, Renal Cell Carcinoma, Adrenal Cancer, Nephrotic Syndrome, Fanconi's Syndrome,
 * Congenital disorders: Dwarfism, Fibrodysplasia Ossificans Progressiva, Mitochondrial Disease, Primary Sclerosing Cholangitis, Pruned belly Syndrome, Von Hippel Lindau
 * Gastroparesis
 * Intellectual Disabilities
 * Missing Children
 * Worker Safety
 * Safe driving & pedestrian safety

Other shades of green ribbons

 * Jade Ribbon: hepatitis B and liver cancer, especially in Asian and Pacific Islander communities
 * Light green ribbon: Celiac Disease, Chronic pelvic Pain, Human Papilloma Virus and Sexually Transmitted Diseases (STD)
 * Lime green ribbon: Cyclin-dependent kinase-like 5 (CDKL5), Duchenne Muscular Dystrophy, Gastroschisis, Kabuki Syndrome, Lyme Disease, Lymphoma, Muscular Dystrophy, Non-Hodgkin's Lymphoma, Sandhoff Disease, Spinal Cord Injuries, Achalasia Awareness – Martin Mueller IV Achalasia Awareness Foundation
 * Mint green Ribbon: Autosomal Recessive Polycystic Kidney Disease, Congenital hepatic Fibrosis, Genetic Disorders, Ivemark Syndrome
 * Teal ribbon: Anti-Bullying Awareness, Agoraphobia, Anxiety Disorder, Batten Disease, Cervical Cancer, Chari Malformation, Congenital Diaphragmatic Hernia, Dissociative Identity Disorder, Ectodermal Dysphasia, Fibular Hemimelia, Food Allergies, Fragile X Syndrome, Gynecological cancers, Hoarding, Interstitial Cystitis, Knee Injury, Military sexual trauma, Myasthenia Gravis, Obsessive-Compulsive Disorder, Ovarian Cancer, Panic Disorder, Polycystic Kidney Disease (PKD), Polycycstic Ovarian Syndrome, Post Traumatic Stress Disorder (PTSD), Progressive Supanuclear Palsy, Proximal Femoral Focal Deficiency (PFFD), Rape, Scleroderma, Sexual Assault, Substance Abuse, Tourette's Syndrome, Trigeminal Neuralgia (TN), Tsunami Victims, Uterine Cancer and Vulvar Cancer
 * Turquoise ribbon: Addiction Recovery, Bone Tumors, Congenital Diaphragmatic Hernia (CDH), Dysautonomia, Interstitial Cystitis, Native American Reparation and Renal Cell Carcinoma
 * Mixed ribbons: Anal Cancer (green & blue), Cervical Cancer (teal & white), Domestic Violence and Sexual Assault (teal & purple), Hypotonia (lime green, blue, & pink), MEF2C Haploinsufficiency Syndrome (lime green & black, with DNA strand), Medullary Sponge Kidney (purple, teal & green), Pseudotumor Cerebri (green & blue), Schizencephaly (green & purple), Sticklers Syndrome (green & purple), Thyroid Cancer (pink, purple & teal)

title: Green ribbon


text:
Canon (title)

Canon (κανονικός) is a Christian title usually used to refer to a member of certain bodies in subject to an ecclesiastical rule.

Originally, a canon was a cleric living with others in a clergy house or, later, in one of the houses within the precinct of or close to a cathedral or other major church and conducting his life according to the customary discipline or rules of the church. This way of life grew common (and is first documented) in the 8th century AD. In the 11th century, some churches required clergy thus living together to adopt the rule first proposed by Saint Augustine that they renounce private wealth. Those who embraced this change were known as Augustinians or Canons Regular, whilst those who did not were known as secular canons.

Latin Church
In the Latin Church, the members of the chapter of a cathedral (cathedral chapter) or of a collegiate church (so-called after their chapter) are canons. Depending on the title of the church, several languages use specific titles, e.g., in German Domherr or Domkapitular in a Dom (i.e., cathedral), Stiftsherr in a prelature that has the status of a Stift (notably under a prince of the Church).

One of the functions of the cathedral chapter in the Latin Church was to elect a vicar capitular (now named a diocesan administrator) to serve during a sede vacante period of the diocese. Since the 1983 revision of the Code of Canon Law, this responsibility belongs to the college of consultors, unless the national bishops conference decides that the functions that canon law ascribes to the college of consultors, including this one, are to be entrusted to the cathedral chapter.

Church of England
All canons of the Church of England have been secular since the Reformation, although an individual canon may also be a member of a religious order. Mostly, however, they are ordained, that is, priests or other clergy. Today, the system of canons is retained almost exclusively in connection with cathedral churches. A canon is a member of the chapter of (for the most part) priests, headed by a dean, which is responsible for administering a cathedral or certain other churches that are styled collegiate churches. The dean and chapter are the formal body which has legal responsibility for the cathedral and for electing the bishop.

Honorary canons
The title of Canon is not a permanent title and, when no longer in a position entitling preferment, it is usually dropped from a cleric's title nomenclature. However, it is still given in many dioceses to senior parish priests (including some rural deans, those who have played a role in the wider life of the diocese, those who have served in the diocese for a long time, or similar) as a largely honorary title. It is usually awarded in recognition of long and dedicated service to the diocese. Honorary canons are members of the chapter in name but are non-residential and receive no emoluments. They are entitled to call themselves canon and may have a role in the administration of the cathedral.

Generally speaking, canons in Anglican churches are either canons residentiary (working at the cathedral, and few in number) or honorary canons (non-cathedral clergy given the title as a mark of honour — often many of them): either may wear a violet or violet-trimmed cassock. In some Church of England dioceses, the title Prebendary is used instead of canon when the cleric is involved administratively with a cathedral. Canons may be members of the diocesan/bishop's staff rather than cathedral staff, such as in the Episcopal Church (United States), where a diocese's "Canon to the Ordinary" is a senior priest who works directly for the diocesan bishop (ordinary).

Honorary canons within the Catholic Church may still be nominated after the Second Vatican Council. Also, priests (and honorary chaplains) of the Sovereign Military Order of Malta and the Equestrian Order of the Holy Sepulchre are, in fact, titular or honorary canons of these respective Orders and have the right to the honorific title of "Canon" and "Monsignor" in addition to the choir dress of a canon, which includes the mozetta (black with purple piping for Malta and white with a red Jerusalem cross for Holy Sepulchre.

Lay canons
Since the reign of King Henry IV, the heads of state of France have been granted by the Pope the title of sole honorary canon of Saint John Lateran and Saint Peter's. On the demise of the Kingdom of France this honour became transferred to the Presidents of the Republic, and hence is currently held by Emmanuel Macron. This applies even when the French President is not a Catholic or even an atheist. The proto-canon of the papal basilica of Saint Mary Major is the King of Spain, currently Felipe VI.

Before the English Reformation, the King of England was a canon of the basilica of Saint Paul outside the Walls. In addition to canons who are clerics in holy orders, cathedrals in the Anglican Communion may also appoint lay persons as canons. The rank of "lay canon" is especially conferred upon diocesan chancellors (the senior legal officer of the diocese, who is usually, though not exclusively, a lay person).

It has traditionally been said that the King of England (now the British Sovereign) is a canon or prebendary of St David's Cathedral, Wales. However, this is based on a misconception. The canonry of St Mary's College, St David's became the property of the Crown on the dissolution of the monasteries. The Sovereign was never a canon of St David's, even as a layman (see also the Thirty-Nine Articles of Religion (1562) Article 37), though he or she may occupy the first prebendal stall, which is assigned for the monarch's use.

Canon professors
A canon professor is a canon at an Anglican cathedral (either lay or in orders) who also holds a university professorship. There are four canon professorships in the University of Oxford in conjunction with Christ Church Cathedral, Oxford and two in Durham University in conjunction with Durham Cathedral, although academics titled "canon professor" may also be found at other universities where the appointments as canon and professor have been made independently.

Section 2 of the Church of England (Miscellaneous Provisions) Measure 1995 was passed for the express purpose of enabling Christ Church Cathedral, Oxford, to appoint not more than two lay canons. One of the motivations for this provision was that, under section 6 of the Ecclesiastical Commissioners Act 1840 (3 & 4 Vict. c. 113), the position of Regius Professor of Ecclesiastical History in the University of Oxford was annexed to a Residentiary Canonry of the cathedral, meaning that the Regius professorship could be held only by an Anglican priest. Following the death of Peter Hinchliff in 1995 the Regius professorship was held by Henry Mayr-Harting, a Catholic layman, from 1997 until 2003, and was taken up by another lay person, Sarah Foot, in Michaelmas Term 2007. Three other Statutory Professorships, the Regius Professorship of Divinity, Lady Margaret Professorship of Divinity, recently held by the famous Anglican theologian, John Macquarrie, and Regius Professorship of Moral and Pastoral Theology, are annexed to canonries of Christ Church and were until recently held only by Anglican priests. At Durham, the canon professorships are the Van Mildert Professor of Divinity, the holder of which must be an Anglican priest, and the Michael Ramsey Professor of Anglican Studies, who must be Anglican but did not have to be ordained. Historically, the chair in Greek at the university was also a canon professorship. This canonry was transferred to the Lightfoot Professor of Divinity in 1940.

The Lightfoot professorship was attached to the canonry until 1985, when the non-Anglican James Dunn was appointed.

Minor canons
Minor canons are those clergy who are members of the foundation of a cathedral or collegiate establishment. They take part in the daily services. They have sometimes formed a distinct corporation as at St Paul's Cathedral, London. In St Patrick's Cathedral, Dublin, they are distinct from, and rank before, the Vicars Choral. The two groups overlap however; the two senior vicars, the Dean's Vicar and the Succentor, are also the two senior Minor Canons. Some Minor Canons do sit with, but are not voting members of, the Chapter. Although at present Minor Canons are generally more junior clergy this is a recent development. Within living memory such offices were often freehold and were held by clergy of great distinction and seniority.

Canons regular
Canons regular are the members of certain religious orders in the Catholic Church (not to be confused with clerics regular), composed of priests who live in community with lay brothers. Their goal is to combine the clerical and monastic forms of life, thus they are equally committed to pastoral ministry and to the communal celebration of the Liturgy of the Hours. Their distinctive religious habit is the rochet, which can be rendered in a range of forms.

There are a variety of congregations of canons, some of which are part of the Confederation of Canons Regular of St. Augustine:
 * Canons Regular of the Lateran or St. Saviour, which seems to date back to Pope Alexander II (1063)
 * Order of the Canons Regular of Premontre, commonly known as Norbertines, founded by St. Norbert (1120)
 * Order of the Holy Cross (Canons Regular) founded in Portugal in 1131 and re-founded in 1977
 * Canons Regular of the Order of the Holy Cross (the Crosiers), founded at Clair-lieu, near Huy, in Belgium, in 1211
 * Swiss Congregation of Canons Regular of the Abbey of Saint Maurice of Agaune
 * Gilbertine Order, a solely English order of canons regular, driven to extinction under King Henry VIII
 * Canons Regular of the Immaculate Conception, founded in France in 1871
 * Canons Regular of St. John Cantius, founded in 1998 by C. Frank Phillips, C.R., and Francis Cardinal George, O.M.I.
 * The Institute of Christ the King Sovereign Priest, which is a Catholic Society of Apostolic Life dedicated to the Traditional Latin Mass, practice a rule of life generally based on historical secular canons. They refer to their priests as Canons, use the style The Rev. Canon [Name] and wear distinct choir dress.

Many bishops endeavoured to imitate St. Augustine and St. Eusebius, and to live a common life with the clergy of their church. Rules taken from the sacred canons were even drawn up for their use, of which the most celebrated is that of St. Chrodegang, Bishop of Metz (766). In the tenth century, this institution declined; the canons, as the clergy attached to a church and living a common life were called, began to live separately; some of them, however, resisted this relaxation of discipline, and even added poverty to their common life. This is the origin of the canons regular. Pope Benedict XII by his constitution Ad decorem (15 May 1339) prescribed a general reform of the canons regular. The canons regular ex professo united Holy Orders with religious life, and being attached to a church, devoted themselves to promoting the dignity of divine worship. With monks, Holy Orders are incidental and secondary, and are superadded to the religious life. With canons as with the clerks regular, Holy Orders are the principal thing, and the religious life is superadded to the Holy Orders.

title: Canon (title)


text:
Pink ribbon

The pink ribbon is an international symbol of breast cancer awareness. Pink ribbons, and the color pink in general, identify the wearer or promoter with the breast cancer brand and express moral support for people with breast cancer. Pink ribbons are most commonly seen during National Breast Cancer Awareness Month.

History

Charlotte Haley, who had battled breast cancer, introduced the concept of a peach-colored breast cancer awareness ribbon. She attached them to cards saying, “''The National Cancer Institute’s annual budget is 1.8 billion US dollars, and only 5 percent goes to cancer prevention. Help us wake up our legislators and America by wearing this ribbon.''”

Haley was strictly grassroots, handing the cards out at the local supermarket and writing prominent women, everyone from former First Ladies to Dear Abby. Her message spread by word of mouth. Haley distributed thousands of these cards.

The peach colored ribbon of Haley aroused interest from Alexandra Penney, editor in chief of Self magazine, who was working on Self magazine's 1992 National Breast Cancer Awareness Month issue. She saw the initiative to adapt to Haley's idea by working with her. But Haley rejected the offer saying that Self's initiative was too commercial.

Unable to use Haley's peach ribbon for legal reasons, Self magazine and others interested in promoting breast cancer awareness with a ribbon as a symbol decided to go pink.

Meaning
The color pink is considered feminine in modern Western countries. It evokes traditional feminine gender roles, caring for other people, being beautiful, being good, and being cooperative.

The pink ribbon represents the courage to fight breast cancer, hope for the future, and the charitable goodness of people and businesses who publicly support the breast cancer movement. It is intended to evoke solidarity with women who currently have breast cancer.

Breast cancer organizations use the pink ribbon to associate themselves with breast cancer, to promote breast cancer awareness, and to support fundraising. Some breast cancer-related organizations, such as Pink Ribbon International, use the pink ribbon as their primary symbol. Susan G. Komen for the Cure uses a stylized "running ribbon" as their logo.

While specifically representing breast cancer awareness, the pink ribbon is also a symbol and a proxy of goodwill towards women in general. Buying, wearing, displaying, or sponsoring pink ribbons signals that the person or business cares about women. The pink ribbon is a marketing brand for businesses that allows them to promote themselves with women and identify themselves as being socially aware. Compared to other women's issues, promoting breast cancer awareness is politically safe.

Products
Each October, many products are emblazoned with pink ribbons, colored pink, or otherwise sold with a promise of a small portion of the total cost being donated to support breast cancer awareness or research.

The first breast cancer awareness stamp in the U.S., featuring a pink ribbon, was issued 1996. As it did not sell well, a new stamp with an emphasis on research was designed. The new stamp does not feature the pink ribbon.

Wacoal launched a bra in 1999 known as the Awareness Bra, which features a pink ribbon on each band to remind women to be conscious of their breast health. In 2001, the Fit for the Cure campaign was launched to raise funds for breast cancer awareness and research. Wacoal donates to Susan G. Komen for every woman who participates in a complimentary fitting during Fit for the Cure.

In Canada, the Royal Canadian Mint produced a silver commemorative breast cancer coin. 15,000 coins were minted during 2006. On one side of the coin, a portrait of Her Majesty Queen Elizabeth is illustrated, while on the other side a pink ribbon has been enameled. Additionally, 30 million 25-cent coins were minted with pink ribbons during 2006 for normal circulation. Designed by the mint's director of engraving, Cosme Saffioti, this colored coin is the second in history to be put into regular circulation.

Intellectual property status
In most jurisdictions, the pink ribbon is considered public domain. However, in Canada, the Canadian Breast Cancer Foundation claimed ownership of the ribbon as a trademark until it was voluntarily abandoned.

Criticism
The pink ribbon is frequently used in cause-related marketing, a cooperation between non-profits and businesses to promote a product that also supports a cause. Because the pink ribbon is not licensed by any corporation, it is more open to being abused by businesses that donate little or none of their revenue to breast cancer research. While companies such as Estée Lauder have distributed over 70 million pink ribbons, and donated over $25 million to breast cancer research, other companies have been discovered using the pink ribbon inappropriately—either by not donating their profits, or by using the pink ribbon on products that include ingredients which cause cancer.

Pinkwashing
Activism against pinkwashing targets breast cancer awareness and donation campaigns that are merely an alibi. The origins of activism against pinkwashing have been dated to a 1985 Breast Cancer Action (BCA) campaign. In 2002 activism against corporate pinkwashing gained international media coverage when the BCA launched its "Think before You Pink" campaign against companies or organisations "that claim to care about breast cancer by promoting a pink ribbon product, but at the same time produce, manufacture and/or sell products that are likely to cause the disease." The "Think Before You Pink" campaign urged people to "do something besides shop." The BCA has particularly excoriated major cosmetic companies such as Avon, Revlon, and Estée Lauder, which have claimed to promote women's health while simultaneously using known and/or suspected cancer-causing chemicals, such as parabens and phthalates in their products.

As alternative to pinkwashing the BCA runs an annual awareness campaign "Breast Cancer Industry Month" to emphasize the costs of treatment. The Susan G. Komen Foundation, founded 1982 to end breast cancer forever, has also been criticized for pinkwashing because its corporate partnerships amount to little more than cause related marketing that encourage a culture of consumerism. In response to this criticism the Komen Foundation and the then New York Attorney General Eric Schneiderman established guidelines to help consumers understand what their donations support. The use of breast cancer or the pink ribbon in cause marketing to promote products such as firearms or pornography has also drawn controversy.

In her 2006 book Pink Ribbons, Inc.: Breast Cancer and the Politics of Philanthropy Samantha King claimed that breast cancer has been transformed from a serious disease and individual tragedy to a market-driven industry of survivorship and corporate sales pitch. The book inspired a 2012 National Film Board of Canada documentary, Pink Ribbons, Inc., directed by Léa Pool.

Other meanings

 * Pink ribbons for girls (and blue for boys) were used from the mid-19th century on christening gowns in Paris, and to a limited extent in the United States. In St. Petersburg (Russia) ribbons of the same color scheme were used on white funeral shrouds for children

title: Pink ribbon


text:
Litopterna

Litopterna (from λῑτή πτέρνα "smooth heel") is an extinct order of South American native ungulates that lived from the Paleocene to the end of the Pleistocene-early Holocene around 63 million-12,000 years ago, and were also present in Antarctica during the Eocene. They represent the second most diverse group of South American ungulates after Notoungulata. It is divided into nine families, with Proterotheriidae and Macraucheniidae being the most diverse and last surviving families.

Diversity
The body forms of many litopterns, notably in the limb and skull structure, are broadly similar to those of living ungulates, unlike other South American native ungulate groups, which are often strongly divergent from living ungulates. Paleocene and Eocene litopterns generally had small body masses, with Protolipterna (Protolipternidae) estimated to have had a body mass of 0.5-1.5 kg, though the Eocene sparnotheriodontids were considerably larger, with estimated body masses of around 400 kg. Most proterotheriids had body masses of around 15 to 80 kg while many macraucheniids had body masses of around 80–120 kg. Some of the last macraucheniids like Macrauchenia were considerably larger, with body masses around a ton. Adianthidae generally had small body masses, with members of the genus Adianthus estimated to weigh 7.4-20 kg. Members of the proterotheriid subfamily Megadolodinae are noted for having bunodont (rounded cusp) molar teeth, which is largely unique to litopterns among South American native ungulates. Litopterns of the mid-late Cenozoic had hinge-like limb joints and hooves similar to those of modern ungulates, with the weight being supported on three toes in macraucheniids and one in proterotheriids, with the protherotheriid Thoatherium developing greater toe reduction than that present in living horses. Macraucheniids had long necks and limbs. Members of the macraucheniid subfamily Macraucheniinae saw the progressive migration of the nasal opening to the top of the skull, which was often historically suggested to indicate the presence of a trunk, though other authors have suggested that a moose-like prehensile lip is more likely.

Ecology
Litopterns were likely hindgut fermenters. At least some macraucheniids like Macrauchenia are suggested to have been mixed feeders feeding on both browse and grass. Sparnotheriodontids are suggested to have been browsers. Some proterotheriids are suggested to have been browsers, while some members proterotheriid subfamily Megadolodinae like Megadolodus have been suggested to have been omnivorous with at least part of their diet consisting of hard fruit.

Evolutionary history
Litopterna, like other "South American native ungulates" is thought to have originated from groups of archaic "condylarths" that migrated from North America. Sequencing of the collagen proteome and mitochondrial genome of Macrauchenia has revealed that litopterns are true ungulates, sharing a common ancestor with Notoungulata, and with their closest living relatives being Perissodactyla (the group containing living equines, rhinoceros and tapirs) as part of the clade Panperissodactyla, with the split from Perissodactyla being estimated at around 66 million years ago. The relationship of Litopterna to other South American native ungulate groups is uncertain, though it may be closely related to the "condylarth" group Didolodontidae. The earliest litopterns appeared during the early Paleocene, around 63 million years ago.

Aside from South America, sparnotheriodontids are also known from the Eocene aged La Meseta Formation in the Antarctic Peninsula, representing the only record of litopterns on the Antarctic continent. Litopterns declined during the Pliocene and Pleistocene, likely as a result of climatic change and competition with recently immigrated North American ungulates who arrived as part of the Great American interchange, following the connection of the previously isolated North and South America via the Isthmus of Panama. Macrauchenia, Macraucheniopsis, Xenorhinotherium (Macraucheniidae) and Neolicaphrium (Proterotheriidae) were the last surviving genera of litopterns. All four became extinct at the end of the Late Pleistocene around 12,000 years ago as part of the Quaternary extinction event, along with most other large mammals in the Americas, co-inciding with the arrival of the first humans to the continent. It is possible that hunting had a causal role in their extinction.

Classification

 * Order Litopterna
 * Proacrodon
 * Family Protolipternidae
 * Asmithwoodwardia
 * Miguelsoria
 * Protolipterna
 * Family Indaleciidae
 * Adiantoides
 * Indalecia
 * Family Sparnotheriodontidae
 * Phoradiadius
 * Notiolofos
 * Sparnotheriodon
 * Victorlemoinea
 * Family Amilnedwardsiidae
 * Amilnedwardsia
 * Ernestohaeckelia
 * Rutimeyeria
 * Family Notonychopidae
 * Notonychops
 * Requisia
 * Superfamily Macrauchenioidea
 * Family Adianthidae
 * Proectocion
 * Adianthinae
 * Adianthus
 * Proadiantus
 * Proheptaconus
 * Thadanius
 * Tricoelodus
 * Family Macraucheniidae
 * Llullataruca
 * Subfamily Cramaucheniinae
 * Coniopternium
 * Caliphrium
 * Cramauchenia
 * Phoenixauchenia
 * Polymorphis
 * Pternoconius
 * Theosodon
 * Subfamily Macraucheniinae
 * Cullinia
 * Huayqueriana
 * Macrauchenia
 * Macraucheniopsis
 * Oxyodontherium
 * Paranauchenia
 * Promacrauchenia
 * Scalabrinitherium
 * Windhausenia
 * Xenorhinotherium
 * Superfamily Proterotherioidea
 * Family Proterotheriidae

title: Litopterna


text:
Federation Council (disambiguation)

Federation Council may refer to:
 * Federation Council (Russia), the upper house of the Federal Assembly of Russia
 * Federation Council (RSFSR) (1990–1991)
 * Federation Council (USSR) (1990–1991)
 * Federation Council (SFRY) (1963–1974)
 * Federation Council (Star Trek), an organization in the fictional Star Trek universe
 * Federation Council, New South Wales, a local government area in Australia

title: Federation Council (disambiguation)


text:
Anton Rupert

Anthony Edward Rupert OMSG (4 October 1916 – 18 January 2006) was a South African businessman and conservationist.

He was born on 4 October, 1916 and raised in the small town of Graaff-Reinet in the Eastern Cape Province of the Union of South Africa. His parents were John Peter Rupert and Hester Adriana Rupert.

He studied in Pretoria and ultimately moved to Stellenbosch, where he established the Rembrandt Group and where it still has its headquarters today. He died in his sleep at his home in Thibault Street, Stellenbosch at the age of 89.

Early life
After dropping out of medical school due to a lack of funds, Rupert earned a chemistry degree at the University of Pretoria, where he also lectured for a short while. Subsequently, he started a dry-cleaning business.

Some time later, with an initial investment of £10 and together with two fellow investors, he started manufacturing cigarettes in his garage, which he eventually built into the tobacco and industrial conglomerate Rembrandt Group, overseeing its transition to the industrial and luxury branded goods sectors, with Rembrandt eventually splitting into Remgro (an investment company with financial, mining and industrial interests) and Richemont (a Swiss-based luxury goods group). Currently, this business empire encompasses hundreds of companies located in 35 countries on six continents, with combined yearly net sales in the region of US$10 billion.

Rupert had also been deeply involved in environmental conservation and his companies have been prominent in funding the fine arts; since 1964, foundations established by Rembrandt have used a part of the group's profits for the promotion of education, art, music and the preservation of historical buildings.

He also played an important role in the South African Small Business Development Corporation (SBDC), a non-profit company whose loans to small and medium-sized businesses have created nearly half a million jobs since 1981.

Business career
Rupert established the tobacco company "Voorbrand Tobacco Company" in 1939 manufacturing snuff. He soon renamed it Rembrandt Ltd., whose overseas tobacco interests were consolidated into Rothmans in 1972.

In 1988, the Rembrandt group founded the Swiss luxury goods company, Richemont, which in turn acquired Rembrandt's shares in Rothmans. Richemont also owns such luxury brands as Cartier (jewellery); Alfred Dunhill and Sulka (designer clothing); Seeger (leather bags); Piaget, Baume & Mercier and Vacheron Constantin (Swiss watches) and Montblanc (writing instruments).

In 1995, Rembrandt and Richemont consolidated their respective tobacco interests into Rothmans International, which was at the time the world's fourth largest cigarette manufacturer.

In 1999, Rothmans International merged with British American Tobacco (BAT), the world's second largest cigarette producer. Remgro held 10% and Richemont held 18.6% of BAT before unbundling.

Rupert's eldest son, Johann Rupert, is now the CEO of Richemont and chairman of Remgro.

The Rupert family is also deeply involved in the South African wine and liquor industry, owning the L'Ormarins and La Motte wine estates and having a stake in Rupert & Rothschild Vignerons, the wine-making partnership between the Rupert and Rothschild families (at the time of his death due to a car crash in 2001, Rupert's youngest son, Anthonij, was head of Rupert & Rothschild Vignerons.)

The Ruperts also partially control two of South Africa's largest wine merchant houses, Stellenbosch Farmers' Winery (SFW) and Distillers Corporation, who together produce one of every six bottles of wine in South Africa and nearly eighty percent of the country's brandy. These two companies have merged to form Distell Group Limited.

Among other interests, the Rupert Group also owns South Africa's second-largest chain of private hospitals, the Medi-Clinic Corporation, with 5,500 beds.

According to his biography, Rupert's business career spanned over sixty years. He started his global empire with a personal investment of just £10 in 1941 becoming named on the Forbes list of 500 wealthiest families worldwide. At the time of his death his assets were estimated at $1.7 billion.

Politics
In 1966, he was mentioned as a possible candidate for Prime Minister as a part of a "Verwoerd must go" campaign. The Cape Province section of the ruling National Party endorsed Rupert over Verwoerd, citing the need to improve South Africa's international standing and Rupert's image as a "moderate" who could unify the country, whilst still maintaining and developing the Apartheid system. Verwoerd was assassinated within one month, and hardliner John Vorster was endorsed by the NP caucus to replace him; Vorster was to become South Africa's longest consecutive-serving head of government.

He was a member of the secret Afrikaner society, the Afrikaner Broederbond in the 1940s, but eventually he dismissed it as an "absurdity", and allowed his membership to lapse.

Involvement in conservation
Rupert was a founding member of the WWF (World Wildlife Fund) and it was in his role as the president of the organisation's South African branch that he took a lead in the creation of trans-frontier parks (also known as trans-frontier conservation areas (TFCAs) or "peace parks"), such as the Lubombo Transfrontier Conservation Area. He also established The 1001: A Nature Trust in 1970, a financial endowment to fund the organisation.

With an initial grant of 1.2 million Rand (US$260,000) from the Rupert Nature Foundation, the Peace Parks Foundation was established on 1 February 1997 to facilitate the establishment of TFCAs in southern Africa. Nelson Mandela, Prince Bernhard of the Netherlands and Anton Rupert were the founding patrons of the Peace Parks Foundation. In 2000, the Cape Tercentenary Foundation awarded him the Molteno Medal for lifetime services to cultural and nature conservation.

Acknowledgement
In 2004, he was voted 28th in the television series, Top 100 Great South Africans.

title: Anton Rupert


text:
Paul Marie Eugène Vieille

Paul Marie Eugène Vieille (2 September 1854 – 14 January 1934) was a French chemist who invented modern nitrocellulose-based smokeless gunpowder in 1884. He was a graduate of École Polytechnique.

Impact
The new smokeless powder, called Poudre B, was three times as powerful as black powder for the same weight and left virtually no residues of combustion. Paul Vieille soon became director of the "Laboratoire Central des Poudres et Salpetres" in Paris, where his research had taken place. His invention was applied not only to small arms but also to the full range of artillery ammunition. His invention was widely followed within a short time by all the major military powers. Vieille received the Prix Leconte (₣50,000) in 1889 in recognition of his discovery. Veille was a member of the French Academy of Sciences.

title: Paul Marie Eugène Vieille