text:
Talk:Colocasia esculenta

corm?
This sounds just like the root of the plant. Why not just call it a root vegetable? Sounds less confusing to me. Saritamackita 21:41, 26 January 2007 (UTC)

 * A root is technically different than a corm. A corm can grow on or from a root, and has nodes (which aboveground are what leaves come from).  Roots themselves are generally node-less, and either gather water/nutrients from the ground or anchor plants.  Corms are more just storage.  I think : )  217.166.94.1 (talk) 13:52, 3 February 2009 (UTC)

 * Yes. A corm is technically a stem, not a root, even though it is underground. That is why it has nodes.  A corm, like a tuber, is an underground stem that is modified as a storage organ. Api11aYacheq (talk) 00:21, 7 March 2010 (UTC)

Number of species in genus
No mention has been made at all about taro's association with India. From all information that i have seen, the taro's origin is India/ Bangladesh from where it travelled to Egypt about 2000 yeras ago. Also, taro - known as arvi in Hindi - is a popular food in India. in North India its the taro corm that is more popular whereas in Gujarat and South India, its leaves are consumed in a uniue way. They are lined with rice flour paste, then rolled into long rolls that are cut into rounds. these rounds are either steamed in curries or fried - patrel is a very popular gujarati snack - ratna rajaiah

Obviously you have a problem with facts. Do you have a source for your insistance that there is but one species in the Genus Colocasia? - Marshman 16:54, 15 Oct 2004 (UTC)

Taiwanese and mainlanders
I removed the statement that taro is also used as an "affectionate name" for mainlanders by Taiwanese, because it seemed more appropriate to the mainlander article than here. It's a fact about language use, rather than about the plant. - Pekinensis 20:04, 18 Mar 2005 (UTC)

 * I would agree. However, every article namespace has a potential problem of requiring some sort of disambiguation, so its presence here somewhere could be justified.  My objection would be that it is really not necessarily an English language factoid, or maybe one that better fits under Taiwan culture or something - Marshman 21:49, 18 Mar 2005 (UTC)
 * It's a cultural reference derived from the plant's perceived contrast to the sweet potato (the nickname for non-Mainlander Taiwanese). But I agree it's not really a mainstream English language reference.  A-giau 12:25, 27 Apr 2005 (UTC)
 * I removed this sentence as I didn't understand it: "Its flower is totally known in Korea; Korean farmers spread it with its corm.". Rmhermen 18:19, 12 June 2006 (UTC)
 * The taro is a flowering plant, but taro does not bloom in Korea. I don't know if it's because of the weather or because of the harvesting, but taro does not spread by seeds in Korea. It's true and any Korean taro farmer can tell you that, although I guess it's difficult to find someone on the web who says the same. --Kjoonlee 17:56, 22 November 2006 (UTC)
 * I'll put it back in if I can find a citation. --Kjoonlee 17:56, 22 November 2006 (UTC)

I strongly oppose putting China and Taiwan under the same subsection "Chinese cuisine". As it can be seen by other examples in the article, the subsections are structured according to geography, not to "cuisines" (not to mention that Taiwanese cuisine is special, although heavily influenced by Chinese one). The current structure creates an impression that Taiwan is a part of China, a statement which is dubious at the very least. To achieve a more neutral point of view, I propose to remove the "Chinese cuisine" subsection and put "China" and "Taiwan" into their respective subsections.176.106.58.133 (talk) 13:32, 30 December 2013 (UTC)

 * 176.106.58.133: The island used to be attached to the mainland until about 10,000 years ago when the glacier melted, raising the sea level. The influence of mainlanders over the ages cannot be denied. Taiwan's government is referred to as the Republic of China. The People's Republic of China, on the mainland, does not recognize an independent Taiwan and has succeeded in using it's influence to prevent widespread international recognition of the Republic of China: it's not recognized by the UN and few countries have a formal diplomatic relationship with it. Should Taiwan ever declare full-blown independence, the People's Republic of China has a policy "to use force to ensure reunification if peaceful reunification is no longer possible, as stated in its anti-secession law" [Wikipedia]. See the Taiwan article for more details. Taiwan, or the Republic of China, is only relatively independent by the grace of the People's Republic of China. Remember how much trouble Angelina Jolie got herself into when she called Ang Lee "Taiwanese" instead of "Chinese". So, as you can see, it's a complex cultural and political issue. Cuisine and taro are only a small component of the picture. Thank you, Wordreader (talk) 21:53, 31 August 2014 (UTC)

Taro as one of earliest cultivated plants?
"Taro is believed to be one of the earliest cultivated plants."

Source for this? -- 201.51.201.107 19:16, 8 March 2006 (UTC)

Taro is also extensively eaten in Cyprus and South Med. In Cyprus it is called "Kolokasi"

A good source regarding earliest cultivated plants is: Deni Bown. Aroids Plants of the Arum Family. USA, Oregon: Timber Press 2000 second edition.

Best, Xanthosoma

Variety and color?
I bought Taro from a Japanese food store and also my local super market. I planted it and it came out the same. I went to the Korean market, bought it and the tarot plants look different. The edges of the leaves are purple, really, really dark purple, as are the stems. On the Japanese variety the stems are green with tinges of purple at the base of the stem kind of scattered out rather than concentrated. I read on the internet that there are two basic kinds of taro the "mountain" kind ("asian") and then the "wetland" kind (Hawaiian). However, I did not realize there were sub varieties within that... anyone have an idea what variety of the mountain kind of taro I have that would produce that sort of look? I'm having trouble finding it on the Internet. --Hitsuji Kinno 20:50, 9 October 2006 (UTC)

Aloha- I am mahi'ai, a kalo farmer from Hawaii. I personally have six variaties of kalo. Mo'i, Pili Ali'i, Mana, Kumu, Ele Ele and Lehua. There are many more. I cannot tell you the name of your plant without seeing it, I just wanted to pass it on, there are still many, many variaties. The university of Manoa has a patent of several kinds of genetically modified kalo, over which there is much debate.

 * Then could you add something on cultivars? (with references) I can take a picture of the two types of taro... but they are mountain rather than wetland taro... and from what I know Hawaii tends to grow wetland (is that correct?) Noting such things might be useful. There are examples of listed cultivars in banana, carrot, and pineapple articles. Considering the range of taro, listing a few common base groups would be useful.--Hitsuji Kinno 02:31, 24 August 2007 (UTC)

Hawaii
Why is half of the article about production in Hawaii, which is not among the top producers, not even the whole USA?--cloviz 16:41, 22 November 2006 (UTC)

Aloha- It is true that in Hawai'i we cannot compete with the top kalo producers of the world. There are reasons for this, try acreage. There have also been terrible cases of root rot and snails causing damage to our lo'i. Maybe I can offer you one reason for the mention of Hawai'i in the article. Many lifetimes ago, there lived a man, Wakea, and his wife, Papa, who are the parents of our people. From them was born a stillborn son, Haloa, and from his grave grew the first kalo. Kalo is more than a plant, and source of food, there is a deep connection that involves ohana, family, and a way of life. We could never compete on a global market with "top producers." We have no desire to compete, we no need plenty you see, we only need enough.

 * I see. It would be interesting to have that story in the article; it demonstrates cultural importance of the plant. I just thought it would be more balanced to have sections on other countries too. But to be sincere, I have never seen a taro in my life...--cloviz 13:11, 22 December 2006 (UTC)

 * It's great that the Hawaiian's have deep connection to Taro. However, you're a little pretentious to believe that Hawaiian's alone have this bond. In fact, most indigenous communities have strong bonds with their staple crops. Africans are known to have strong bonds with their crops and land, likewise other Pacific Islanders. It's a shame that this page isn't more representative of Taro worldwide.

differences with ube
what are the differences other than that ube is purple? —Preceding unsigned comment added by 71.107.217.63 (talk • contribs) 04:30, 24 June 2007 (UTC)

Alternate name?
I think "malanga coca" might be an alternate name. Badagnani 17:46, 2 July 2007 (UTC)
 * another from india possibly like sounds "Arbe"77.133.23.219 11:24, 23 August 2007 (UTC)

oxalates
A user on IRC was having trouble posting this, so I did so in their stead

 * The article sounds incorrect to me.

 * 1) Does taro contain Calcium oxalate or Oxalic acid or both? intro says one then a couple paragraphs down with get the other with no explanation why the discrepancy.

 * 2) The article says these Oxalates are borken down by cooking. Well no.  Calcium Oxalate.monohydrate will break down to CaCO3 at about 500C.  Most foods are not cooked at 500C.  Oxalic acid is quite stable and decomposes at 189.5C.  Most foods are not cooked at this temperature and indeed one would need a rather powerful autoclave.

 * So what gives? What are the Oxalate levels anyways?

--Agamemnon2 20:00, 14 August 2007 (UTC)

terr 20:03, 14 August 2007 (UTC) thanx. I can edit this para but I could not edit the page itself to insert the para.

Oxalic acid is a byproduct of plant metabolism that is sequestered as Ca-oxalate crystals. The crystals are found throughout the plant kingdom, but many specialised forms have evolved, and in the aroids, including taro, the crystals have acquired an enzyme, a kind of proteinase that attacks proteins in the mouth parts of herbivores, including us. The resulting itchiness is technically called acridity. The enzyme is heat sensitive and/or found in low levels in domesticated taros and is easily broken by cooking. There is a low correlation between the amount of calcium oxalate (the messenger so to speak) and levels of acridity (the message) in taro. —Preceding unsigned comment added by Researchcooperative (talk • contribs) 13:09, 19 February 2010 (UTC)

Size
I have always heard that it grows with one very large corm (slightly smaller than an American football) and many smaller ones, on one plant. But the article doesn't mention this. Is this correct? Badagnani 06:27, 7 October 2007 (UTC)

root (corm) vs. leaf
It's important to distinguish in the article between taro root and taro leaves, as both are edible, and the leaves are delicious and extremely nutritious. Please specify and differentiate! Most of this article seems to be about the root, as if it's understood that that is the only useful or edible or desirable part of the plant -- which is hardly the case. Please fix the terminology and specify which part is being discussed in every instance. Thanks. Softlavender (talk) 06:18, 20 March 2008 (UTC)

Brown veins in corm
What are the brownish veins in the corm (which a regular potato, for example, doesn't have)? This should be described in the article. Badagnani (talk) 18:49, 11 May 2008 (UTC)

Swamp taro
I think swamp taro should also be mentioned. This species is (i think) related to taro, is called Cryptosperma chamissonis and has some benefits over regular taro such as: It is an aquatic-type plant, grown in wetlands and used/grown heavily in melanesia and around other areas in the pacific.
 * hardier
 * can endure periods of drought

Please include, Thanks, KVDP —Preceding unsigned comment added by 87.64.200.150 (talk) 17:21, 5 September 2008 (UTC)

Proposed merge of Taro with Colocasia esculenta
I oppose the merging of this article with Colocasia esculenta. There are 5 different cultivated species, at least : --Lilyu (talk) 10:28, 15 October 2008 (UTC)
 * Colocasia esculenta
 * Xanthosoma sagittifolium
 * Amorphophallus paeoniifolius
 * Alocasia macrorrhizos
 * Cyrtosperma merkusii

 * The above comment conflicts with the article itself, which says that taro is only Colocasia esculenta, and with the articles for each of those other species, which do not call them taro (one is "giant taro", but not just "taro"). Are the others also taro?  Two possiblilities:
 * Taro is only that one species, in which case the two articles should certainly be merged
 * "Taro" is a general term covering several species. In that case all those species should remain separate – but the articles need to be changed, with references.
 * Richard New Forest (talk) 09:15, 11 April 2009 (UTC)
 * I know, I know... references, i'll check if i find something...--Lilyu (talk) 09:20, 16 April 2009 (UTC)

Oppose. per User:Lilyu. Also there is sufficient material for separate artciles. One about the specific species from a botany viewpoint and the taro article can link all the species and have all the cultural and culunary info. -- Alan Liefting (talk) - 04:03, 5 October 2009 (UTC)

 * I oppose the merger too. Taro and Eddoe are both C. esculenta, but different varieties that are cooked in different ways. There's lots of material that could be added about the culinary uses of each, and plenty for the botany of the species on a separate page. Nadiatalent (talk) 01:22, 31 October 2009 (UTC)

Support the merger, roughly in agreement with Richard New Forest. It does seem (from these articles, from searching on google, and from a quick glance at the scientific literature) that the name Taro is widely used to refer to Colocasia esculenta. As such, I would merge the current article at Taro into Colocasia esculenta, and set up a redirect. That page can then display a message along the lines of "Taro redirects here. For the other plants called Taro, see...". Thomas Kluyver (talk) 11:49, 3 November 2009 (UTC)

Support the merger. Taro is an English borrowing of a Polynesian vernacular name that refers specifically to Colocasia esculenta. The expanded use of taro by Europeans (including many academics) has created much confusion because there exist specific vernacular names for all the other edible aroids as well, and these should be borrowed into English as well, ideally.Even the scientific name is a borrowing of sorts - Linnaeus took it from the vernacular Latin colocasia, a cognate of the Greek kolokasi, a cognate of the Arabic qolqas, which in turn is a likely cognate of a Sanskrit word. If we merge the taro under Colocasia esculenta, then other vernacular names can be added alongside 'taro', and the other aroids can have their respective vernacular names explained alongside their standard scientific names.

(Preceding comment by User:Researchcooperative (talk), 19 February 2010) Thomas Kluyver (talk) 16:56, 23 February 2010 (UTC)

Oppose and strongly. There's a world of difference between the cultivars of a botanical species raised for food and the species itself. For remarks pointing out the seriousness of this assertion in this particular connection see the comments I have added under the next section calcium oxalate. For Xanthosoma there's a story about a rhino getting very angry having eaten such plants and being particualry dangerous, but I cannot find that reference either now. There's so much more online than there used to be, so searching "Xanthosoma 'angry rhino' " produces surprising irrelevant results 71.227.116.74 (talk) 04:17, 19 March 2010 (UTC)

 * I'm not quite sure what your argument is. Perhaps this illustrates the problem, in fact. You're talking about Xanthosoma, but this article (Taro) says it is describing Colocasia esculenta. To clarify this, we should either move information on other species to their respective pages and merge this with Colocasia esculenta, or make this article clearly cover multiple species. I favour the former approach, because from what I can find, the word "Taro" is primarily used to mean Colocasia esculenta. Oh, and I believe your Rhino story may be found here . I note that the paper does not include Taro as a common name for Xanthosoma. Thomas Kluyver (talk) 11:00, 20 March 2010 (UTC)

Calcium oxalate
Isn't it a little contradictory to say it should be eaten with something containing calcium to be safest, and then in the next sentence say that calcium binds with oxalate and may cause kidney stones? 216.170.23.235 (talk) 03:53, 10 February 2009 (UTC)

 * The article seems to have been edited in the meantime, it now says that it should not be eaten with foods containing calcium, which makes more sense. Thomas Kluyver (talk) 11:59, 3 November 2009 (UTC)

 * It's recently been changed back, but this time with a citation. This makes it clearer: when eaten with milk, the oxalate precipitates before being absorbed in the intestine. I agree that that's not very well explained, however. Thomas Kluyver (talk) 00:17, 30 November 2009 (UTC)

 * See what you think now. Nadiatalent (talk) 01:21, 30 November 2009 (UTC)

 * The problem is that the calcium oxalate is in the form of raphides which are needle-like crystals which irritate the mouth and throat. They are why aroids have milky sap and some have enough to be very bad to eat.  That includes varieties of the species which are taro (and other similar foods) that do not have much in the way of raphides and these may be reduced by cooking or mechanically by pounding (as in poi).  However other varieties are grown for their ornamental leaves and these can be distinctly high in raphides and quite bad to eat.  There's somewhere a Hong Kong Emergency Medicien Journal article about the treatment of those who dig up and eat wild taro and end up in hospital, but I cannot find it at present. Ah! I have found the link http://www.hkcem.com/html/publications/Journal/2001-4/163-165.pdf to "Upper airway obstruction as a presentation of Taro poisoning". However see https://scholarspace.manoa.hawaii.edu/bitstream/10125/138/4/I1547-3465-02-055.pdf for the following passage I quote: "Most cultivated forms of taro have some degree of acridity, but wildtype plants are much more acrid, and can only be eaten after very thorough processing. Acridity can cause a severe itching, stinging, or burning sensation in the mouth and throat, followed by swelling and other effects, or a less severe irritation or itching sensation on external skin (on hands and arms for example). The reaction can be immediate (apparently instant) or delayed (a few minutes), weak (tolerable) to strong (intolerable), and short-lasting (minutes) or long-lasting (hours) (author’s experiences). Responses to acridity vary, and some people can tolerate more acridity than others." This should be warning enough. 71.227.116.74 (talk) 04:04, 19 March 2010 (UTC)

 * I have several questions about this aspect of the taro article:

 * 1. These statements appear to me to sound contradictory - "It [calcium oxalate - not oxalic acid] can also be reduced by steeping taro roots in cold water overnight. Calcium oxalate is highly insoluble and contributes to kidney stones.". If it's so highly insoluble, how does soaking taro in water accomplish anything? If problematic Ca-oxalate is formed in the gut, how does soaking taro to eliminate C-o before eating it help?

 * 2. Regarding: "The toxin [calcium oxalate - not oxalic acid] is minimized by cooking,[8] especially with a pinch of baking soda.[citation needed] " - I tagged that baking soda statement as needing a citation.

 * 3. I am confused by what Researchcooperative says from that 19 February 2010 post under the topic "oxalates", about the difference between oxalic acid and calcium oxalate. The article mentioned below seems a lot clearer on the subject, but I might be misinterpreting both items.

 * 4. Regarding: "It has been recommended to consume milk or other calcium-rich foods together with taro.[9]" - If oxalic acid is distinguishable from calcium oxalate, then that reference provided may not be as helpful as you think. The link provided is to an abstract of an article called "MILK AND CALCIUM PREVENT GASTROINTESTINAL ABSORPTION AND URINARY EXCRETION OF OXALATE IN RATS", published by Frontiers in Bioscience 8, a117-125, May 1, 2003. This is the link for the full text (PDF version isn't available for free): https://www.bioscience.org/2003/v8/a/1083/fulltext.php?bframe=2.htm The article differentials between oxalic acid (synthesized and ingested) and calcium oxalate (formed in the gut).

 * From the article:

 * "The purpose of the present study was to determine the effect on urinary oxalate excretion of an acute oral calcium load, standard milk, or high-calcium & low-fat milk, followed by a dose of oxalic acid via a gastrostomy." [Remember, in rats, not humans.]
 * "Although the majority of urinary oxalate is synthesized endogenously, dietary oxalate usually accounts for about 10-20% of the oxalate excreted in the urine (20)."
 * "The findings of this study suggest that intake of calcium salt, standard milk, or high-calcium & low-fat milk along with a high-oxalate meal can significantly reduce gastrointestinal oxalate absorption and urinary excretion."
 * In the Conclusions section: "Therefore, calcium should be consumed with every meal to achieve a balance between calcium & oxalate in the diet, and a low-calcium diet should not be recommended for patients with CaOx stones."
 * However, to be factual about it, taro is mentioned nowhere in the article nor are any other high oxalic acid foods specifically mentioned. Therefore, the recommendation was NOT "to consume milk or other calcium-rich foods together with taro.[9]" as the article says (this looks like an example of synthesis), but as the conclusion statement simply says, ". . .calcium should be consumed with every meal. . .".

 * I'm not the brightest bulb, nor am I the dimmest. I am a medium bulb. If I find this section of the article confusing, so will other casual readers. Thank you for your time, Wordreader (talk) 23:43, 31 August 2014 (UTC)

Phytophthora
I think the species of Phytophthora mentioned may be Phytophthora colocasiae Rac., which is the causal agent of leaf blight on taro (ref. Ann, Kao and Ko, in Mycopathologia vol. 93 pgs. 193-194, available at http://www.springerlink.com/content/k144k20265267387/). If so it is hardly newly identified, as this article is from 1986 and Google provided older references. However, there could be a different species causing the "root rot" mentioned in the article. Pertusaria (talk) 21:08, 8 September 2009 (UTC)

Sorry, I just spotted the reference to P. colocasiae in the Fiji subsection under Cultivation. I was looking at the Hawaii subsection earlier, where the species of the pathogen is unstated. Pertusaria (talk) 21:17, 8 September 2009 (UTC)

GE taro
I belive there is a GE taro and some opposition to its cultivation. This needs a mention. -- Alan Liefting (talk) - 04:04, 5 October 2009 (UTC)

Etymology not quite correct
The etymology given in the subsection Taro is not quite correct. I'm not inclined to dig up a citation and fix it for Wikipedia, but I'll give you a headstart by observing that these Oceanic /o/ do not reflect Malayo-Polynesian /*a/; i.e. the protoform cannot have been (and is not thought to have been) /*talas/. Also, some specific examples of Oceanic forms (e.g. Motu /talo/) would be more informative than a string of undesignated variants.24.22.141.61 (talk) 22:14, 21 February 2010 (UTC)

So I think this is related to this section but here "In Cyprus, taro has been in use since the time of the Roman Empire. Today it is known as kolokasi (κολοκάσι), which is similar to the name the Romans used: colocasia." So 'kolokasi' is the singular and the plural would be 'kolokasia' so really it is the same word the romans used — Preceding unsigned comment added by 66.104.227.162 (talk) 21:55, 18 March 2016 (UTC)

Japan section is problematic
There is something not quite right about the Japan section. Let me make a few observations: I have noticed that Japan's satoimo does not taste quite like taro. The consistency is also different. I have also noticed that in southern Japan there is something called oyaimo (parent potato), which is much more similar to the taste of taro. Moreover, those who read Japanese will notice that Japanese Wikipedia has two separate articles for "satoimo" and "taroimo". If they are the same thing, then why two separate articles? I think that satoimo is slightly different from what we commonly regard as taro. And I think the Japanese commonly call taro "taroimo" or "oyaimo", not satoimo. I realize that we may be talking here about subsets and supersets, but the fact remains that satoimo is different in taste and texture from taro. As further proof, the article states that taro today is made into taro chips, but I have never seen satoimo chips. --Westwind273 (talk) 01:43, 10 April 2010 (UTC)
 * One possibility is that satoimo is the other subspecies, C. esculenta var antiquorum (see Eddoe). It's a tangled web--common names get re-used for different species or subspecies, while the scientific names get redefined, or species become subspecies. Do the Japanese articles offer any more clues? Could you link them so that we can look at them via Google translate? Thomas Kluyver (talk) 15:59, 6 May 2010 (UTC)
 * Taroimo is http://ja.wikipedia.org/wiki/%E3%82%BF%E3%83%AD%E3%82%A4%E3%83%A2    Satoimo is http://ja.wikipedia.org/wiki/%E3%82%B5%E3%83%88%E3%82%A4%E3%83%A2  —Preceding unsigned comment added by Westwind273 (talk • contribs) 07:30, 13 June 2010 (UTC)
 * The problem with using Google Translate is that it makes the same mistake as the Wikipedia articles. Since it thinks satoimo and taro are the same thing, it translates both as taro.  I think we need a knowledgeable person who can read Japanese.  --Westwind273 (talk) 05:34, 16 August 2012 (UTC)
 * Taro is taroimo (Colocasia esculenta) in Japanese. Eddoe is satoimo (Colocasia antiquorum) in Japanese. I will make this correction in the article. Also note that the Japanese page for satoimo has the incorrect scientific name. It should be Colocasia antiquorum. --Westwind273 (talk) 03:04, 23 April 2015 (UTC)
 * This should have a link to Eddoe. Kortoso (talk) 20:04, 15 August 2016 (UTC)

Taro noodles?
Forgive me of saying a cuisine-related comment. I noticed taro-based noodles in Chinese hotpots. I don't know if it's really made from taro or not, but can anyone confirm the name of this taro-based noodle? Komitsuki (talk) 13:03, 21 March 2011 (UTC)

Cultivation
Judk (talk) 14:39, 4 April 2011 (UTC)Taro can be grown in paddy fields where water is abundant or in upland situations where watering is supplied by rainfall or by supplemental irrigation. Taro is one of the few crops (apart from rice and lotus) that can be grown under flooded conditions. This is possible due to air spaces in the petiole which permit gaseous exchange with the atmosphere under water. For having maximum dissolved oxygen, water should be cool and flowing. Warm and stagnant water causes basal rotting. For maximum yields, the water level should be controlled, so that the base of the plant is always under water. Flooded cultivation has some advantages over the dry-land cultivation. They have higher yields (about double), out-of-season production is possible which might result into higher prices and flooding is good in controlling weeds. On the other hand in flooded production system taro needs a longer maturation period, investment in infrastructure and operational costs are higher, and monoculture is likely. Like most root crops, taro and eddoes do well on deep, moist or even swampy soils where the annual rainfall exceeds 250 cm. Eddoes are more resistant to drought and cold. The crop attains maturity within six to twelve months after planting in dry-land cultivation and after twelve to fifteen months for wetland cultivation. The crop is harvested after a decline in the height and when the leaves turn yellow. The signals are usually less distinct in flooded taro cultivation. Harvesting is usually done by hand tools, even in mechanized production systems. First the soil around the corm is loosened and then the corm is pulled up by grabbing the base of the petioles. The global average yield is 6.2 tones/hectare but vary according to different regions. In Asia, average yields reach 12.6 tones/hectare. Page text., accessed 04.04.2011.

---

Very poorly/illogically structured article. For example, if eddoes is a variety of taro, it makes no sense at all to write "taro and eddoes do well on deep, moist or even swampy soils ". — Preceding unsigned comment added by 82.68.94.86 (talk) 21:08, 11 August 2012 (UTC)

composition
Judk (talk) 14:53, 4 April 2011 (UTC) Taro has a very high starch contain and the starch is easily digestible. This makes it suitable for allergic people with alimentary disorders. The protein content of Taro is above the content of yam, cassava or sweet potato. Furthermore are the leaves rich in protein, calcium, phosphorus, iron and Vitamin C. Judk (talk) 14:53, 4 April 2011 (UTC)

Article does not answer thee question of whether Taro can produce seed.
Since in Genesis it says that God gave man all plants bearing seed as food the article does not answer the question of whether Taro is capable of producing seed or not. Can someone answer this question and then add to the article whether this root crop is capable of producing flowers that make seeds? — Preceding unsigned comment added by 2602:306:C518:6C40:F816:1D9C:EAC9:D958 (talk) 03:52, 25 February 2013 (UTC)

sato edis e nato nel 81 e caduto durante nell'ora in qui lavorava e cascatto e gli abbiamo chiamato il prontosocorso.l'abbiamo portato al prontosocorso per vedere cosa e succeso se stava bene o no. l'acaduto consente che sato edis venga pagato per 3 mesi di fila da inail. puo anche chiamare un avocato e andare diretamente li ma invece non la fatto e a acettato. — Preceding unsigned comment added by 151.40.255.28 (talk) 21:54, 28 November 2013 (UTC)

Taro vs Eddoe
There is a lot of confusion in the article between taro and eddoe. The article starts off by saying that eddoe is a kind of taro. But this is clearly not the case. Taro is Colocasia esculenta. Eddoe is Colocasia antiquorum. They are two different things. Saying one is a kind of the other is clearly incorrect. I would point out that the two are also different in the Japanese language. Taro is "taroimo", and Eddoe is "satoimo". --Westwind273 (talk) 05:48, 26 August 2015 (UTC)

External links modified
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Link to Dutch page about Taro
How do I link the Dutch page? https://nl.wikipedia.org/wiki/Taro Barbara Touburg (talk) 11:29, 12 August 2016 (UTC)

English Wikipedia has separate articles on the plant, Colocasia esculenta, and the use of its root as food (taro). The article on the plant is linked to the Dutch page. Going through Wikidata, it's not possible to link a single article in one language to two articles in a different language. Plantdrew (talk) 16:02, 12 August 2016 (UTC)

Aha, I see. Thank you. Barbara Touburg (talk) 16:07, 12 August 2016 (UTC)

External links modified
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Move discussion in progress
There is a move discussion in progress on Talk:Colocasia esculenta which affects this page. Please participate on that page and not in this talk page section. Thank you. —RMCD bot 11:15, 25 May 2019 (UTC)

title: Talk:Colocasia esculenta


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Talk:Classical Rome

Is there a difference between Classical Rome and Ancient Rome, or should they be merged? - SimonP 16:56, Oct 15, 2004 (UTC)

 * Not really, especially not by the definition given in this article. They could be merged safely. Adam Bishop 16:59, 15 Oct 2004 (UTC)

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

title: Talk:Classical Rome


text: User talk:65.248.243.100

title: User talk:65.248.243.100


text:
Alexander Henry (gun maker)

Alexander Henry (1818–1894) was a Scottish gun maker, based in Edinburgh, and designer of the Henry rifling and barrel used in the Martini–Henry rifle.

He submitted a rifle to the competition organised by the British government for a replacement for their existing Snider–Enfield service weapon. His breech action and barrel were both judged to be the best (and won the prizes). The War Office did not adopt its action, preferring that of Friedrich von Martini, but did adopt its seven-grooved barrel rifling scheme. The resulting Martini-Henry rifle is named after von Martini and himself.

Henry is a fascinating character, from a number of personal tragedies in his family, to some disastrous other business ventures, but he also was the "First Volunteer", the first signatory to the creation of the Queen’s Edinburgh Rifle Volunteers, Moderator of the High Constables of Edinburgh, a Justice of the Peace, a Freemason (initiated in Lodge St Clair No 349) and an Edinburgh town councillor.

He was admitted to The Royal Scottish Society Of Arts in March 1856.

In 1872 he was appointed "gun and rifle manufacturer to His Royal Highness the Prince of Wales".

In 1873, one of his double rifles was specially made by Henry for Queen Victoria in 1873 and presented it to her personal servant John Brown for Christmas that year. The "extremely rare" Royal .450 double-barrelled hammer rifle was on public display for the first time from June to November 2019 in the National Museum of Scotland's Wild and Majestic: Romantic Visions of Scotland exhibition.

He and his wife Isabella had nine children : Eliza Mackay Henry, Jemima Janet Henry, James Alexander Henry (accidentally shot and killed by his father in 1860, aged 12), William Orchardson Henry (died aged 2, possibly named after portrait painter William Quiller Orchardson), Isabella Henry, a stillborn child, Alexander (Alick) Henry, Alice Mills Henry (died aged 1) and John Chave Luxmoore Henry. When Alexander Henry died, he left the business to Alick and John, but they sold it within a couple of months, beginning the slow decline of the "brand".

The first comprehensive biography of Alexander Henry, Alexander Henry, Rifle Maker, was published on 23 November 2017. It was written by gunmaking history author Donald Dallas, with considerable input from Henry's great great grandson, Richard Brown.

His grave is in Warriston Cemetery, Edinburgh.

title: Alexander Henry (gun maker)


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Sleep sex

Sexsomnia, also known as sleep sex, is a distinct form of parasomnia, or an abnormal activity that occurs while an individual is asleep. Sexsomnia is characterized by an individual engaging in sexual acts while in non-rapid eye movement (NREM) sleep. Sexual behaviors that result from sexsomnia are not to be mistaken with normal nocturnal sexual behaviors, which do not occur during NREM sleep. Sexual behaviors that are viewed as normal during sleep and are accompanied by extensive research and documentation include nocturnal emissions, nocturnal erections, and sleep orgasms.

Sexsomnia can present in an individual with other pre-existing sleep-related disorders.

Sexsomnia is most often diagnosed in males beginning in adolescence.

Although they may appear to be fully awake, individuals who have sexsomnia often have no recollection of the sexual behaviors they exhibit while asleep. As a result, the individual that they share the bed with notices and reports the sexual behavior.

In some cases, a medical diagnosis of sexsomnia has been used as a criminal defense in court for alleged sexual assault and rape cases.

DSM-5 criteria
Under DSM-5 criteria, there are 11 diagnostic groups that comprise sleep-wake disorders. These include insomnia disorders, hypersomnolence disorders, narcolepsy, obstructive sleep apnea hypopnea, central sleep apnea, sleep-related hypoventilation, circadian rhythm sleep-wake disorders, non–rapid eye movement (NREM) sleep arousal disorders, nightmare disorders, rapid eye movement (REM) sleep behavior disorders, restless legs syndrome (RLS), and substance-medication-induced sleep disorders. Sexsomnia is classified under NREM arousal parasomnia.

NREM arousal parasomnia
Parasomnia disorders are classified into the following categories:
 * arousal disorders
 * sleep-wake transition disorders
 * parasomnias associated with REM sleep

Symptoms
Symptoms of sexsomnia include, but are not limited to: Masturbation during sleep was first reported as a clinical disorder in 1986. The case involved a 34-year-old male who was reported to masturbate each night until climax, even after reporting to have had sexual intercourse with his wife each night before falling asleep. Through the use of video-polysomnography (vPSG), a documented case of sexsomnia was able to provide further information into the nature of this unusual form of parasomnia.
 * masturbation
 * fondling
 * intercourse with climax
 * sexual assault or rape
 * moaning
 * talking dirty while asleep

A confusing characteristic for those witnessing an individual in an episode of sexsomnia is the appearance of their eyes being open. Though the eyes are described as being "vacant" and "glassy", they give the appearance of the individual being awake and conscious, although the individual is completely unconscious and unaware of their actions.

Causes
Symptoms of sexsomnia can be caused by or be associated with:
 * stress factors
 * sleep deprivation
 * consumption of alcohol or other drugs
 * pre-existing parasomnia behaviors

Sleep deprivation is known to have negative effects on the brain and behavior. Extended periods of sleep deprivation often results in the malfunctioning of neurons, directly affecting an individual's behavior. While muscles are able to regenerate even in the absence of sleep, neurons are incapable of this ability. Specific stages of sleep are responsible for the regeneration of neurons while others are responsible for the generation of new synaptic connections, the formation of new memories, etc.

Sexsomnia can also be triggered by physical contact initiated by a partner or another individual sharing the same bed.

Risk factors
Sexsomnia affects individuals of all age groups and backgrounds but present as an increased risk for individuals who experience the following: Behaviors such as pelvic thrusting, sexual arousal, and orgasm are often attributed to sleep-related epilepsy disorder. In some cases, physical contact with a partner in bed has been seen to trigger sexsomia behaviors.
 * coexisting sleep disorders
 * sleep disruption secondary to obstructive sleep apnea
 * sleep related epilepsy
 * certain medications

Certain medications, including the sedative-hypnotic zolpidem (commonly known by the brand name Ambien) frequently used to treat insomnia, have been seen to increase risk of sexsomnia as an adverse effect.

Like sleep-related eating disorders, sexsomnia presents more commonly in adults than children. However, these adult individuals usually have a history of parasomnia that began in childhood.

Effects
It is possible for an individual who has sexsomnia to experience a variety of negative emotions due to the nature of their disorder. The following are commonly seen secondary effects of sexsomnia: The effects of sexsomnia also extend to those in relationship with the patient. Whether the significant other is directly involved, in the case of sexual intercourse, or a bystander, in the case of masturbation behavior, they are often the first to recognize the abnormal behavior. These abnormal sexual behaviors may be unwanted by the partner, which could lead to the incident being defined as sexual assault.
 * Anger
 * Confusion
 * Denial
 * Frustration
 * Guilt
 * Revulsion
 * Shame

NREM sleep
Non-rapid eye movement sleep, or NREM, consists of three stages. Stage 1 is described as "drowsy sleep" or "somnolence" and is characterized by breathing rates becoming increasingly more consistent, the beginning of a decrease in muscle activity, and a decrease in heart rate. The typical duration of Stage 1 is around 10 minutes and accounts for approximately 5% of an individual's total sleep. Stage 2 is characterized by a further decline in muscle activity accompanied by a fading sense of consciousness of surroundings. Brain waves during Stage 2 are seen in the theta range. Stage 2 accounts for approximately 45-50% of an individual's total sleep. Stage 3 is the final stage of NREM sleep and the most common for parasomnias to occur. Also known as slow wave sleep (SWS), Stage 3 is characterized by brain temperature, respiratory rate, heart rate, and blood pressure being measured at their lowest. Representing approximately 15-20% of an individual's total sleep, brain waves during this stage are seen in the delta range. When an individual awakes during this stage, they are likely to exhibit grogginess and require up to thirty minutes to regain normal function and consciousness.

Diagnosis
Though it is not possible for a definitive diagnosis of sexsomnia, a series of factors are considered to determine the presence of the condition. Clinical tests may also be utilized for further study.

Determining factors
Determining factors include but are not limited to:
 * a family history of somnambulism or sleepwalking
 * prior episodes of somnambulism
 * disorientation when awoken
 * observed confusional or autonomic behavior
 * amnesia of episode
 * trigger factors the individual possesses
 * lack of regard to conceal episode
 * the nature of event compared to the individual's baseline character

Electroencephalography
Electroencephalograms, or EEG, are tests used to depict electrical activity and waves produced by the brain. This test has the ability to detect abnormalities that are associated with disorders that affect brain activity. Episodes of sexsomnia occur most commonly during slow-wave-sleep, or SWS. During this stage of sleep, brain waves tend to slow down and become larger. Through the use of electroencephalography, health professionals are able to determine if the sexual behaviors are occurring during non-REM sleep or if the individual is fully conscious.

Polysomnography
Polysomnography is a study conducted while the individual being observed is asleep. A polysomnograph (PSG) is a recording of an individual's body functions as they sleep. Specialized electrodes and monitors are connected to the individual and remain in place throughout study. Video cameras can be used to record physical behaviors that occur while the subject is asleep. Typically, the unwanted sexual behaviors do not present on film and the majority of information is taken from a sleep study. A PSG cannot determine a diagnosis every time it is performed, but can assist in determining what diagnoses should be considered or excluded. While PSG is a useful diagnostic tool, it cannot replace forensic examination. A PSG study may identify sexsomnia, but cannot determine whether it was responsible for an individual's actions or present during the time of an alleged crime. Likewise, the study may not identify sexsomnia, but that does not mean that the patient has never experienced it, so it is essential to collect information from as many sources as possible. This could include interviews with friends, family, and significant others, as well as medical records concerning the individual's sleep previous patterns.

Polysomnography is also used in the diagnosis of other sleep disorders such as obstructive sleep apnea, narcolepsy, and restless leg syndrome.

Body functions measured by a PSG

 * inspiratory and expiratory air flow
 * oxygen saturation in blood
 * respiratory effort
 * respiratory rate
 * eye movements
 * brain waves
 * electrical activity in muscles
 * position of body

Prevention
Since there is not an FDA-approved medication on the market specifically designed for the treatment of sexsomnia, health professionals attempt to treat the disorder through a variety of approaches. Among the first line of prevention for sexsomnia involves creating and maintaining a safe environment for all who are affected as a result of the disorder. Precautionary measures include, but are not limited to, the individual in question sleeping in a separate bedroom and the installation of locks and alarms on doors.

Treatment
Treatment for sexsomnia involves one or more of the following:
 * prescription medications
 * CPAP
 * lifestyle changes

Medications
Clonazepam has been prescribed as treatment for sexsomnia. This medication is classified as a benzodiazepine and works by acting on the GABA-A receptors present in the central nervous system (CNS). Benzodiazepines open the chloride channels to allow chloride to enter the neuron. The most common use of this medication is for the treatment of anxiety, seizures, panic disorders, and sleep disorders. Anticonvulsant therapy is used to treat sexual behaviors that result secondary to sleep related epilepsy.

CPAP
Continuous positive airway pressure is commonly used as a treatment for sleep apnea. In cases where the individual has both sleep apnea, and sexual behaviors consistent with sexsomnia, the implementation of a continuous positive airway pressure resulted in complete discontinuation of unwanted behaviors.

Lifestyle changes
Positive lifestyle changes are encouraged for individuals with sexsomnia. Reducing stress and anxiety triggers may reduce the likelihood of an exacerbation of the disorder. The use of open discussion and understanding between couples decrease the negative emotional feelings and stress felt and generates a support system.

Research
Research findings for sexsomnia first appeared in 1996 publication by Colin Shapiro and Nik Trajanovic of the University of Toronto. In the most recent study of sexsomnia, 832 individuals were surveyed at a sleep disorder center. Among these individuals, 8% reported sexual behaviors consistent with sexsomnia, with men reporting three times more frequently than women.

Society and culture
Sexsomnia has begun to gain attention through its exposure on television, news platforms, and social media outlets.

Media exposure
Articles regarding sexsomnia continue to circulate on Glamour.com, the Huffington Post, and Refinery29 among many others. Increased exposure has resulted in a conversation between those who have the disorder and those directly affected. Sexsomnia has also been featured in popular television series including House, MD, Law and Order: Special Victims Unit, and Desperate Housewives.

Sex offender controversies
The number of alleged sex offenders claiming sexsomnia as the cause of their offenses is rapidly growing. The Australasian Sleep Association has urged qualified physicians to contribute in expert testimony in such cases to ensure the individual's claims are valid and not just an attempt to be released of sexual offense charges.

Smith v. State
Smith v. State of Georgia officially established a separate affirmative defense for the unconscious. According to the defense, "A person who commits an act during unconsciousness or sleep has not committed a voluntary act and is not criminally responsible for the act." In order for the assault to be considered a crime by the State of Georgia, the accused must have voluntarily committed the act and exhibited intent to carry out the act.

Swedish man acquitted of rape with sexsomnia defense
Mikael Halvarsson was acquitted of rape in Sweden due to the sexsomnia defense. Charges were brought against Halvarsson after reports of sexual assault were filed by his girlfriend at the time. Upon investigation, Halvarsson was found still asleep in the alleged victim's bed when police arrived. During the appeal, a previous girlfriend of Halvarsson testified of similar behavior she had observed in the past, as well as his mother reporting unusual sleep behaviors beginning at a young age.

Rape trial dropped due to victim's supposed sexsomnia
In 2022, a case came to light in England, where an allegation of rape in 2017 was dropped in 2020 by the Crown Prosecution Service (CPS) due to expert opinion that the woman involved had sexsomnia, and so the male defendant may have believed that she was consenting, and was thus formally acquitted. The woman involved later appealed the decision. A chief crown prosecutor separate from the department that made the decision to close the case reviewed the evidence of the case again: he concluded that the case should have gone to court; that the expert opinions on sexsomnia should have been challenged in court; and that the decision to close the case was a mistake. The reviewing chief prosecutor apologised unreservedly to the woman when concluding the review. Despite the review, the case could not be reopened because the case had been formally closed and the defendant declared not guilty.

title: Sleep sex


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Talk:SR-71

Where's the band
I came here looking for the band (www.sr-71.net). Maybe needs to have a disambiguation page and a note on the SR-71 blackbird article? 212.159.61.65 17:10, 15 Oct 2004 (UTC)
 * The note seems to be there now. A disambiguation page isn't appropriate because the band is the only other alternative meaning, and the aircraft is by far the more common usage. --86.136.18.25 16:49, 19 April 2006 (UTC)

title: Talk:SR-71


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Ramanuja

Ramanuja ('; Middle Tamil: Rāmāṉujam; Classical Sanskrit: Rāmānuja; c. 1077 – 1157), also known as Ramanujacharya''', was an Indian Hindu philosopher, guru and a social reformer. He is noted to be one of the most important exponents of the Sri Vaishnavism tradition within Hinduism. His philosophical foundations for devotionalism were influential to the Bhakti movement.

Ramanuja's guru was Yādava Prakāśa, a scholar who according to tradition belonged to the Advaita Vedānta tradition, but probably was a Bhedabheda scholar. Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedānta, and his disciples were likely authors of texts such as the Shatyayaniya Upanishad. Ramanuja himself wrote influential texts, such as bhāsya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.

His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non-dualism) philosophy of Ādi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium. Ramanuja presented the epistemic and soteriological importance of bhakti, or the devotion to a personal God (Vishnu in Ramanuja's case) as a means to spiritual liberation. His theories assert that there exists a plurality and distinction between Ātman (soul) and Brahman (metaphysical, ultimate reality), while he also affirmed that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman.

Early life
Ramanuja was born into a Tamil Brahmin community, in a village called Sriperumbudur (present-day Tamil Nadu) under the Chola Empire. His followers in the Vaishnava tradition wrote hagiographies, some of which were composed in centuries after his death, and which the tradition believes to be true.

The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi and father Asuri Keshava Somayāji, in Sriperumbudur, near modern Chennai, Tamil Nādu. He is believed to have been born in the month of Chithirai under the star Tiruvadhirai. They place his life from 1017–1137, yielding a lifespan of 120 years. However, based on 11th- and 12th-century temple records and regional literature outside the Sri Vaishnava tradition, modern era scholars suggest that Ramanuja might have lived from 1077–1157.

Ramanuja married, moved to Kānchipuram, and studied with Yādava Prakāśa as his guru. Ramanuja and his guru frequently disagreed in interpreting Vedic texts, particularly the Upanishads. Ramanuja and Yādava Prakāśa separated, and thereafter Ramanuja continued his studies on his own.

He attempted to meet another famed Vedanta scholar of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that the latter died before the meeting and they never met. Ramanuja was the great-grandson of Yamunāchārya through a granddaughter. However, some hagiographies assert that the corpse of Yamunāchārya miraculously rose and named Ramanuja as the new leader of Sri Vaishnava sect previously led by Yamunāchārya. One hagiography states that after leaving Yādava Prakāśa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, another Vedānta scholar. Ramanuja renounced his married life, and became a Hindu monk. However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or he did renounce and became a monk is uncertain.

Career
Ramanuja became a priest at the Varadharāja Perumal temple (Vishnu) at Kānchipuram, where he began to teach that moksha (liberation and release from samsara) is to be achieved not with metaphysical, nirguna Brahman but with the help of personal god and saguna Vishnu. Ramanuja believed that when scriptures such as the Vedas declare god as nirguna, they should be interpreted as saying that qualities such as pain, sorrow, mortality and age are absent in god. Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.

Hagiographies
A number of traditional biographies of Ramanuja are known, some written in 12th century, but some written centuries later such as the 17th or 18th century, particularly after the split of the community into the Vadakalais and Teṉkalais, where each community created its own version of Ramanuja's hagiography. The  by Brahmatantra Svatantra Jīyar represents the earliest biography, and reflects the  view of the succession following Ramanuja. , on the other hand, represents the Tenkalai biography. Other late biographies include the Yatirajavaibhavam by Andhrapurna.

Historical background
Ramanuja grew up in the Tamil culture, in a stable society during the rule of the Chola dynasty. This period was one of pluralistic beliefs, where Vaishnava, Shaiva, Smarta traditions, Buddhism and Jainism thrived together. In Hindu monastic tradition, Advaita Vedānta had been dominant, and Ramanuja's guru Yādava Prākāsha belonged to this tradition. Prior to Ramanuja, the Sri Vaishnava sampradaya was already an established organization under Yamunāchārya, and bhakti songs and devotional ideas already a part of Tamil culture because of the twelve Alvārs. Ramanuja's fame grew because he was considered the first thinker in centuries that disputed Shankara's theories, and offered an alternative interpretation of Upanishadic scriptures.

Early life
When Ramanuja and his guru Yadava Prakaasa parted ways due to their differences in interpreting the Vedic literature, Ramanuja became a devotee of the Varadaraja Perumal temple in Kanchi. During this period, Ramanuja's discourses and fame reached far and wide. Yamunacharya, the Vaishnavite acharya and the religious head of the Ranganathasamy temple at Srirangam had been closely following Ramanuja from a very young age. When it was time to pass on the legacy, the acharya decided that he would call upon Ramanuja. Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with the temple affairs and asked him to go to Kanchi and bring Ramanuja.

When Mahapurna met Ramanuja and informed him of his guru's desire, Ramanuja was overjoyed and they both immediately left for Srirangam. But bad news awaited them at Srirangam and they both learned that Yamunacharya had died. Heart-broken, Ramanuja then left for Kanchi and refused to worship Sri Ranganatha for he held him responsible for taking away Yamunacharya from this world. As for Mahapurna, he began to assist Tiruvaranga Araiyar, the son of Yamunacharya in managing the temple affairs. But as time passed by, Tiruvaranga Araiyar and other senior members of the Vaishnavite order felt that there was a vacuum after Yamunacharya's demise and that they lacked a person who could interpret the Vedas and Sastras like Yamunacharya. So it was finally decided that Sri Mahapurna should once again go and invite Ramanuja to Srirangam.

Meanwhile, in Kanchi, Ramanuja met with Kanchipurna, a fellow devotee, regularly and soon decided that he would become Kanchipurna's disciple. When he approached Kanchipurna about this, Kanchipurna politely refused as he did not belong to the same caste as Ramanuja and told him that he would get a more appropriate guru. After this Kanchipurna left for Tirupati to worship Lord Venkateswara and would return only after six months. When he finally came back, it was through him that Lord Varadaraja conveyed his wish to Ramanuja. Accordingly, Kanchipurna advised Ramanuja that it was the Lord's wish that he leave for Srirangam and find solace in Sri Mahapurna.

Induction into Vaishnavism
After it was decided that Mahapurna would go and invite Ramanuja to Srirangam, the acharya left for Kanchi with his wife. While on his way to Kanchi, Mahapurna and his wife decided to take some rest at Maduranthakam, a place that is located 40 km from present day Chennai. As fate would have it Ramanuja, who was on his way to Srirangam, arrived at the same place and to his joy found Mahapurna. They soon embraced each other and Ramanuja requested that he waste no time in initiating him into the Vaishnavite order. Mahapurna immediately obliged and Ramanuja received the Panchasamskaras (the five sacraments).

Persecution
Some hagiographies, composed centuries after Ramanuja died, state that a Chola king, Kulothunga II, had immense hatred towards Sri Vaishnavism. He was called Krimikanta Chola or worm-necked Chola, so called as the king is said to have suffered from the cancer of the neck or throat. Historian Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola or Virarajendra Chola with whom the main line (Vijayalaya line) ended. Knowing the evil intentions of the king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to leave the Chola kingdom. Sri Rāmānujā then moved to Hoysala kingdom for 14 years, wherein he converted a Jain king, Bitti Deva to Hinduism after miraculously healing his daughter. Bitti Deva changed his name to Vishnuvardhana. King Vishnuvardhana assisted Sri Rāmānujā to build a temple of Lord Thirunarayanaswamy at Melukote, which is now a temple town in Mandya district of Karnataka. Rāmānujā later returned on his own to Tamil Nādu after the demise of Krimikanta Chola. According to Sastri, Krimikanta or Adhirajendra Chola was killed in a local uprising of the Vaishnavas.

According to "Koil Olugu" (temple records) of the Srirangam temple, Kulottunga III was the son of Krimikanta Chola or Karikala Chola. The former, unlike his father, is said to have been a repentant son who supported Vaishnavism. Ramanuja is said to have made Kulottunga III as a disciple of his nephew, Dasarathi. The king then granted the management of the Ranganathaswamy temple to Dasarathi and his descendants as per the wish of Ramanuja. Some historians hold that Krimikanta, who persecuted Ramanuja, had a personal animosity towards Ramanuja and did not persecute Vaishnavites.

Reformation
The Sri Vaishnavite order prior to Ramanuja was not averse to people from other castes as both Kanchipurna and Mahapurna were non-Brahmins. So when Ramanuja revolted against the discrimination that had crept within the caste system, he was simply following the same lines as the Alwars and helped the people who were considered to be untouchables (dasa, dasulu, dasu), to get absorbed into the Sri Vaishnava Bhakti Movement, encouraging them to attain Spiritual enlightenment by teaching them Sri Alwar Divyaprabandham. He called these downtrodden classes as Tirukulattar, meaning "of noble descent" in Tamil, and was instrumental in admitting them into the temple in Melukote. Ramanuja's liberal views also led to the reorganization of rituals in Srirangam and the involvement of non-Brahmin people in the Vaishnava worship. This policy change contributed to the enhancement of social status for artisanal and other non-Brahmin caste groups, especially the weavers (SenguntharKaikola Mudaliyar) who were one of the chief beneficiaries. After the period of Ramanuja, the Sri Vaishnava community split on this issue and formed the Vadakalai (northern and Sanskritic) and Thenkalai (southern and Tamil) sects. Both sects believe in initiation into Sri Vaishnavism through Pancha Samskara. This ceremony or rite of passage is necessary for one to become a Sri Vaishnava Brahmin. It is performed by Brahmins and non-Brahmins in order to become Vaishnavas.

Attempts on Ramanuja's life
There were multiple attempts on Ramanuja's life. When he was a student under Yadava Prakasa, the latter grew jealous of Ramanuja's rise to fame. So Yadava Prakasa tried to get rid of Ramanuja during a tour to the Ganges in northern India. Govinda, Ramanuja's cousin (son of his mother's sister), learned of this plot and warned Ramanuja who then left the group and escaped to Kanchi with the help of an elderly hunter couple. Later Yadava Prakasa realised his folly and became a disciple under Ramanuja.

Later another attempt was made on Ramanuja's life while he was about to take charge of the temple affairs in Srirangam. The head priest of the Ranganathaswamy Temple, Srirangam did not like Ramanuja and decided to kill him. Accordingly, he invited Ramanuja to his house for having food and planned to kill him by poisoning his food. However, when Ramanuja arrived, the priest's wife saw the divine glow of Ramanuja and immediately confessed her husband's plan. This did not deter the priest who then made another attempt when Ramanuja visited the temple. He poisoned the temple Theertham(holy water) and served it to Ramanuja. However instead of dying Ramanuja began to dance with joy. The priest taken aback at once realised his mistake and fell at the feet of Ramanuja.

Writings
The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a review and commentary on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary on the Bhagavad Gita), and the minor works titled Vedantadipa, Vedantasara, Gadya Trayam (which is a compilation of three texts called the Sharanagati Gadyam, Sriranga Gadyam, and the Vaikuntha Gadyam), and the Nitya Grantham.

Some scholars have questioned the authenticity of the majority of his work except the three of the largest works credited to Ramanuja – Sri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya.

Philosophy
Ramanuja's philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).

Rāmānuja’s Epistemology
Rāmānuja's epistemology is hyperrealistic or similar to naïve empiricism. The first two sources of knowledge are perception and inference, and they are trustworthy notwithstanding general human subjection to "beginningless ignorance." Knowledge is always of the real, even in dreams, and error is a disordered perception or faulty inference concerning what is really there. The third source of knowledge is the testimony of scripture, or more strictly, śabda ("eternal sound"), which helps to establish much that is uncertain on the basis of sense perception and inference, notably the existence and nature of the ultimate reality (brahman). Though unlike some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an acquaintance with objects of knowledge. Knowledge (jñāna) only occurs when there is direct perception of an object. Unlike proper empiricists, Rāmānuja does not restrict knowledge to that which can be gathered from the senses. Rāmānuja asserts that knowledge about God comes exclusively from the Vedic scriptures, particularly the Upanisads, rather than from sensory perception or logical inference.

Rāmānuja was unique in his view that bhakti or devotion is itself an epistemic state. He says that when bhakti takes firm root in an individual, it turns into parabhakti, which is the highest form of bhakti and that bhakti is the direct awareness of Brahman's nature and thus is a kind of knowledge (jñāna).

Ramanuja’s Ontology
Being a realist, Rāmānuja firmly opposed the notion of māyā (illusion). In his understanding, three distinct realities exist: a vast expanse of material objects, countless conscious souls within material bodies, and the transcendent Brahman. Each of these categories possesses a different degree of awareness, from the non-aware material world to the fully-aware Brahman, but they are all equally real. In Rāmānuja's interpretation of advaita (non-dualism), it is not a form of advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains that there must always be a separation between the lover (the soul) and the beloved (Vishnu), for true love cannot exist without distinct identities. His stance suggests a qualified non-dualism, where both the souls and the material world, though deeply interconnected with Brahman, eternally remain different from Brahman.

In Rāmānuja's philosophy, the foundational concept of the soul-body model revolves around the idea that the entire universe, including both souls (jivas) and matter (prakrti), serves as the body (sarira) of God, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" means the indwelling soul or consciousness. This concept is rooted in sruti passages like Brihadaranyaka Upanishad 3.7.3-23:"'This soul of yours who is present within but is different from all beings, whom all beings do not know. whose body is all beings, and who controls all beings from within - he is the Inner Controller, the immortal one' - Brihadaranyaka Upanishad 3.7.14"

Rāmānuja’s Soteriology
According to Rāmānuja, the highest good lies in realizing our true nature and of understanding the true essence of Brahman. Moksha, or spiritual liberation, is seen as the joy of contemplating Brahman (rather than release from the life-death-rebirth cycle), and that joy is the result of devotion, praise, worship and contemplation of divine perfection. Knowledge of Brahman consists in liberation, for Rāmānuja, mainly because of the character of Brahman. According to Ramanuja, Brahman encompasses everything but is not uniform in nature. It includes elements of plurality, allowing it to manifest in a diverse world. Ramanuja views Brahman as a personal god who rules over a real world filled with his spirit. He believes Brahman to have the attributes of “omnipotence, omniscience and infinite love”. He writes:"'Entities other than Brahman can be objects of such cognitions of the nature of joy only to a finite extent and for limited duration. But Brahman is such that cognizing of him is an infinite and abiding joy. It is for this reason that the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II.6.) Since the form of cognition as joy is determined by its object, Brahman itself is joy.'"Rāmānuja clarifies that mere theoretical knowledge of Brahman‘s nature is insufficient for attaining moksha. According to Rāmānuja, bhakti yoga, the discipline of devotion or worship, is the effective means for liberation. In his interpretation, moksha is not a negative separation from transmigration, or a series of rebirths, but rather the joy of the contemplating the divine perfection. This joy is attained by a life of exclusive devotion (bhakti) to Brahman, singing his praise, performing adulatory acts in temple and private worship, and constantly dwelling on his perfections. In return, Brahman will offer his grace, which will assist the devotee in gaining release.

Ramanuja's Ethics
Ramanuja's ethical framework asserts that morality has both intrinsic and instrumental value. Intrinsically, morality mirrors the divine nature of God, who is morally perfect and needs no external reasons to be moral. Instrumentally, morality serves as a means to alleviate the karmic burdens of past wrongdoings and to appease the divine, thus facilitating spiritual liberation. Ramanuja emphasizes that while detachment through jnana yoga is possible in theory, it is impractical for most. Instead, he advocates karma yoga, which involves fulfilling duties based on individual capabilities and nature, making morality accessible and suited to individual lives.

Criticism of Sankara
Ramanuja argued that Shankara's interpretation of the Upanishads had serious errors. He had four major objections:

 * 1) Brahman was differentiated consciousness and not undifferentiated consciousness.
 * 2) Shankara's concept of Nirguna Brahman was wrong and untenable.
 * 3) Beginningless karma, and not superimposition, was the cause of avidya.
 * 4) Sankara's doctrine of Avidya (Ignorance) and Maya (Illusion) has seven major flaws and inconsistencies.

Vedas as Doctrinally Unified Corpus
Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedānta, as having failed in interpreting all of the Vedic texts. He asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation. There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par. One cannot, according to Ramanuja, attempt to give interpretations of isolated portions of any scripture. Rather, the scripture must be considered one integrated corpus, expressing a consistent doctrine. The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.

This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for proper understanding, all texts must be examined in their entirety, and then their intent established by six characteristics. These include studying what the author states as his goal, what he repeats in his explanation, what he states as his conclusion, and whether it can be epistemically verified. Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony. This philosophical difference in scriptural studies helped Shankara conclude that the Principal Upanishads primarily teach monism with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism is at the foundation of Hindu spirituality.

Comparison with other Vedānta schools
Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with Madhvāchārya's Dvaita. Both schools assert that Jīva (souls) and Brahman (as Vishnu) are different, a difference that is never transcended. God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvāchārya and Ramanuja. However, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", that souls share the same essential nature of Brahman, and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself. While the 13th- to 14th-century Madhavāchārya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualistic Vedānta schools, both are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvāchārya believed that some souls are eternally doomed and damned. Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, while the empirical world (Maya) and observed effects are changing, illusive and of relative existence. Spiritual liberation to Shankara is the full comprehension and realization of oneness of one's unchanging Ātman (soul) as the same as Ātman in everyone else as well as being identical to the nirguna Brahman. In contrast, Ramanuja's theory posits both Brahman and the world of matter are two different absolutes, both metaphysically real, neither should be called false or illusive, and saguna Brahman with attributes is also real. Ramanuja views Brahman as the inner ruler, all knowing, and the “essence of the soul”. He describes Brahman as the source of intelligence, truth and bliss, and as the controller of the world. God, like man, states Ramanuja, has both soul and body, and all of the world of matter is the glory of God's body. The path to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god (saguna Brahman, Vishnu).

Influence
Harold Coward describes Ramanuja as "the founding interpreter of Sri Vaisnavite scripture." Wendy Doniger calls him "probably the single most influential thinker of devotional Hinduism". J. A. B. van Buitenen states that Ramanuja was highly influential, by giving "bhakti an intellectual basis", and his efforts made bhakti the major force within different traditions of Hinduism.

Modern scholars have compared the importance of Ramanuja in Hinduism to that of scholar Thomas Aquinas (1225–1274) in Western Christianity.

Ramanuja reformed the Srirangam Ranganathaswamy temple complex, undertook India-wide tours and expanded the reach of his organization. The temple organization became the stronghold of his ideas and his disciples. It is here that he wrote his influential Vishishtadvaita philosophy text, Sri Bhashyam.

Ramanuja not only developed theories and published philosophical works, he organized a network of temples for Vishnu-Lakshmi worship. Ramanuja set up centers of studies for his philosophy during the 11th and 12th centuries, by traveling through India in that era, and these influenced generations of poet saints devoted to the Bhakti movement. Regional traditions assert that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.

The birthplace of Ramanuja near Chennai hosts a temple and is an active Vishishtadvaita school. His doctrines inspire a lively intellectual tradition, and his religious practices continue in major Vaishnava centres like the Ranganātha temple in Srirangam and the Venkateswara Temple in Tirupati.

The Statue of Equality in Hyderabad, planned by Chinna Jeeyar, is dedicated to Ramanuja. It was inaugurated by Indian Prime Minister Narendra Modi on 5 February 2022.

Names
Ramanuja is also known as , Udaiyavar, Ethirājar (Yatirāja, king of monks), Bhashyakara (Bhashyakarulu in Telugu), Godāgrajar, Thiruppavai Jeeyar, Emberumānār and Lakshmana Muni

 * 'Ilayazhwar' by Periya Thirumalai Nambi
 * 'Boodha Puriser' by Sriperumbudur Adikesava Perumal
 * 'Am Mudalvan Evan' by Yamunāchārya
 * 'Ethirajar' and 'Ramanuja Muni' by Kanchi Perarulala Perumal
 * 'Udayavar' by Srirangam Periya Perumal
 * 'Emperumanar' by Tirukozhtiyur Nambi
 * 'Tiruppavai Jeeyar' by Periya Nambi
 * 'Lakshmana Muni' by Tiruvaranga Perumal Arayar
 * 'Sadagopan Ponnadi' by Tirumalaiyandan
 * 'Sri Bashyakarar' by Kalaimagal
 * 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan
 * 'Koil Annan' by Srivilliputhur Kothai Nachiyar

title: Ramanuja


text:
User talk:193.174.111.250

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title: User talk:193.174.111.250


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Talk:Sleep sex

Wiki Education Foundation-supported course assignment
This article is or was the subject of a Wiki Education Foundation-supported course assignment. Further details are available on the course page. Student editor(s): Amitchell3, Kelsea.keys97.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 09:30, 17 January 2022 (UTC)

Disorder
Is it fair to call this a disorder? Aren't mild forms rather common? Bill shannon 2001

For an October 2004 deletion debate over this page see Votes for deletion/Sleep sex

Surely this is a joke page?--Honeycake 17:17, 15 Oct 2004 (UTC)

http://news.bbc.co.uk/1/hi/health/3744226.stm

 * No - it is a real, abeit rare, occurance. See

Sleeping Woman Bedded Strangers Doctor Says Woman Has Sleep-Sex Disorder

No not a Joke but extremely real, albeit my legal case has been running prior to most articles talking about this!! :-( But the sleepsex.org is a good beginning and there is also a group on yahoo groups who deal with this matter!! I am still looking around for some info on this as I do not take lightly to being called a sexual aggressor!!

Jaime 04:27, 8 September 2005 (UTC)

I'm commenting anonymously, but I agree with Jaime. This is real, as I can state from my own experience as a sufferer until around a year ago, when the behaviour stopped. I have no difficulty believing that a sufferer might be capable of rape while asleep.

As an aside, while asleep I have also left the house, spoken to people, made food, eaten and drank, and once pushed a 1.5 metre bookshelf over onto a lamp, all without waking. My family has a history of epilepsy and sleepwalking.

Both sexomnia and sexsomnia seem to be in common usage, although I'd wager a guess that sexsomnia is more correct based on the root (omni -> everywhere/universal, somnia -> sleep).

This is a real behavioral pattern that some people suffer from, although I'll leave it up to the experts to define whether it is a disorder.

Opalmirror 18:48, 23 June 2006 (UTC)

Sexomnia is just wrong! Jack Hawkins legal academic & Times reader (talk) 10:58, 16 March 2012 (UTC)

I didn't think I had to check with anyone that I should remove "These acts may be injurious to themselves or others, as in the case of a man who not only bruised himself with sleeping masturbation, but broke two fingers trying to escape restraints in which he had placed himself to control the behavior." because it was cited without a reference. There are lots of cases where patients with parasomnias may harm or attempt to harm themselves or their partners, and they can all be given with a reference. This just seems like a non-sequitur joke, like that time I walked in on Paul Reubens. (Warrenreport 10:48, 21 March 2007 (UTC))

SVU reference is incorrect. The character suffering from sexsomnia was not responsible for the murder of his girlfriend. 24.98.197.169 (talk) 02:17, 28 May 2008 (UTC)

Ok im new 2 wiki so please help me if i have done this wrong im pretyy sure i suffer from this as i have been awoken by my partner 3 times for this i have done it again since then this time realy causeing my relationship alot of stress and also have had police involved i am now asking for anyone who has been treated for this for there advice on where to go and what should i ask for thanks heaps Ineedhelpplease (talk) 10:09, 3 January 2010 (UTC)

Sexsomnia and alcohol - stating that sexsomnia can be triggered by excessive alcohol consumption is a very dangerous statement to make, and I worry about the effect of this on drunken rapists looking for a defenc Jack Hawkins legal academic & Times reader (talk) 10:29, 7 March 2014 (UTC)

I think the disorder should be defined in terms of symptoms and treatment plans. I think there also needs to be real life cases of people with sleep sex added into the article to pull from, not only to add interest but to maybe make it seem like a more serious subject matter.

Another article
http://www.news.com.au/dailytelegraph/story/0,22049,22209032-5006003,00.html

Cleanup
There is little article and too much lead. Needs to be substantially reworked.--h i s  s p a c e   r e s e a r c h 22:15, 27 August 2007 (UTC)

Requested citation for the neuromuscular reference. No cited sources indicate any such link.--User:The_Caveat18:06, 27 Sept 2007 (UTC)

Sleep sex may be a recently identified condition, but it can hardly be a "new type of parasomnia".203.184.41.226 (talk) 07:23, 14 September 2012 (UTC)

Redirection
I'm curious - if "sexsomnia" is the official term and "sleep sex" is the laymen's term, why does sexsomnia redirect here instead of the other way around? Oughtn't this be filed under it's proper heading? Zelbinian (talk) 09:05, 29 November 2008 (UTC)
 * Well, "Sexsomnia" probably redirects to "Sleep sex" for the same reason that "Somnambulism" redirects to "Sleepwalking". I think the article is suppose to located at the most commonly used term (for example, alot of people have never even heard the word "Somnambulism", but everyone knows the term "Sleepwalking"). MasterGreenLantern (talk) 20:57, 29 November 2008 (UTC)

Sexsomniac Statutory Rape?
This link (footnote 6) is dead: http://www.dailytelegraph.com.au/story/0,22049,22209032-5006003,00.html

Is the link misspelled? Or is there another link to the same story?

A sleep sex disorder being used successfully as a defense in a case of statutory rape would be remarkable indeed, and certainly worthy of mention in this article, but at the moment it is a non-verifiable claim.--65.212.104.138 (talk) 20:14, 18 August 2009 (UTC) :} —Preceding unsigned comment added by 69.112.220.29 (talk) 18:40, 11 July 2010 (UTC)

Also, most (maybe all, I haven't checked) of the references to rape in this article are misconceived. A person suffering from sexsomnia cannot commit rape (or any other crime) because they are not acting voluntarily. For this purpose, there is no difference between so-called statutory rape and the rape of a person above the age of consent. —Preceding unsigned comment added by 165.142.249.81 (talk) 22:38, 21 October 2010 (UTC)

Sexsomnia has been used as a defence to accusations of sexual abuse of minors. Jack Hawkins legal academic & Times reader (talk) 10:59, 16 March 2012 (UTC)

I think there needs to be more cases added to this article and that the legal side of handling something like this should also be added — Preceding unsigned comment added by Kelsea.keys97 (talk • contribs) 03:10, 4 November 2017 (UTC)

Family members, friends or strangers?
I removed this sentence from the article. It provides no information (essentially it says that when people have sex with someone in their sleep, they do it with anyone else at all). Also, I did a Google search on the site that that section cites, and noen of those words are used on any of it's 8 pages, all of which are indexed by Google. —Preceding unsigned comment added by 149.169.217.121 (talk) 19:22, 8 March 2010 (UTC)

Really?
There have been reports of men injuring themselves during sadistic masturbation acts or humping metal or brick walls.

... You can't be serious? 70.109.186.157 (talk) 03:17, 17 August 2010 (UTC)

Comment re Stephen Davies
The section re Stephen Davies should be removed, as the accused in that case complained to the Press Complaints Commission that he wasn't exonerated on the basis of sexsomnia, and his complaint was upheld - so this statement is potentially defamatory. Jack Hawkins legal academic & Times reader (talk) 11:03, 16 March 2012 (UTC)

Ireland
in a current case in Ireland, a jury failed to reach a verdict of rape due to the defendant applying sexomnia (for which he has been diagnosed as suffering from) as his defence. See Here2A02:8084:2860:3A80:656B:ED86:B886:C9B7 (talk) 20:45, 1 November 2016 (UTC)

Capitalization?
In the "DSM-5 criteria" section, is there a reason the diagnoses have the first word, but no others, capitalized? I'm not familiar with any such pattern being used in English. IAmNitpicking (talk) 01:49, 25 January 2021 (UTC)

PSG
I'm wanting to add more about PSG and how it can be particularly sensitive in legal situations/proceedings. — Preceding unsigned comment added by Cdaniels26 (talk • contribs) 12:07, 6 December 2021 (UTC)

intro info
Adding that sexsomnia is most often diagnosed in boys beginning in adolescence. — Preceding unsigned comment added by Cdaniels26 (talk • contribs) 12:36, 6 December 2021 (UTC)

Sex offenders and Sexsomnia (Sex Offender Controversies section)
If a person commits what would otherwise be a sex offense under sexsonia then there is no mens rea and thus they did not willingly commit such an act. As such, it would be inappropriate to label them sex offenders if they re not legally guilty of being a sex offender per the defense of sexsomnia as the term "sex offender" carries with it the notion that the person was either previously convicted of a sex crime or at least has publicly admitted to KNOWINGLY committing such a crime even if they have yet to be convicted, if ever. As such, I change the language in the section about sexsomnia being a possible defense to sex crime charges in some instances to reflect that those who successfully used said defense are not "sex offenders" in usual sense since their is an adsense of intent. Notcharliechaplin (talk) 21:44, 5 November 2022 (UTC)

title: Talk:Sleep sex


text:
Poudre B

Poudre B was the first practical smokeless gunpowder created in 1884. It was perfected between 1882 and 1884 at "Laboratoire Central des Poudres et Salpêtres" in Paris, France. Originally called "Poudre V" from the name of the inventor, Paul Vieille, it was arbitrarily renamed "Poudre B" (short for poudre blanche—white powder, as distinguished from black powder) to distract German espionage. "Poudre B" is made from 68.2% insoluble nitrocellulose, 29.8% soluble nitrocellulose gelatinized with ether and 2% paraffin. "Poudre B" is made up of very small paper-thin flakes that are not white but dark greenish grey in colour. "Poudre B" was first used to load the 8mm Lebel cartridges issued in 1886 for the Lebel rifle.

History
German-Swiss chemist Christian Friedrich Schönbein created the explosive substance nitrocellulose, or "guncotton", in 1846 by treating cotton fibers with a nitric acid and sulfuric acid mixture. However, guncotton proved to be too fast burning for direct use in firearms and artillery ammunition. French chemist Paul Vieille then followed the findings of Schönbein in 1882–1884 and, after much trial and error, succeeded in transforming guncotton into a colloidal substance by gelatinizing it in an alcohol-ether mixture which he then stabilized with amyl alcohol. He then used roller presses to transform this gelatinized colloidal substance into extremely thin sheets which, after drying, were cut up into small flakes. This single-base smokeless powder was originally named "Poudre V" after the inventor's name. That denomination was later changed arbitrarily to "Poudre B" in order to distract German espionage. The original "Poudre B" of 1884 was almost immediately replaced by improved "Poudre BF(NT)" in 1887. In 1896, "Poudre BF(NT)" was replaced by "Poudre BF(AM)", which was followed by "Poudre BN3F" in 1901. The latter was stabilized with the antioxidant diphenylamine instead of amyl alcohol, and it gave safe and regular performance as the standard French gunpowder used during World War I (1914–1918). It was followed during the 1920s by "Poudre BN3F(Ae)" and later by "Poudre BPF1", which remained in service until the 1960s.

Unlike some other countries, French military had been wary of the double-base propellant from the very beginning: (modern research shows that Vielle discovered it already in 1884-1885 and noted its high flame temperatures leading to bore erosion, which led French military to conclude it was unsuitable for military use), only using it for smoothbore mortars after 1918 and in 330-380 mm naval guns in the 1930s.

Performance
Three times more powerful than black powder for the same weight, and not generating large quantities of smoke, Poudre B gave the user a huge tactical advantage. It was hastily adopted by the French military in 1886, followed by all the major military powers within a few years.

Prior to its introduction, a squad of soldiers firing volleys would be unable to see their targets after a few shots, while their own location would be obvious because of the cloud of smoke hanging over them. The higher power of the new powder gave a higher muzzle velocity, which in turn produced a flatter bullet trajectory and thus a longer range. It also required lesser volumes of gunpowder and allowed a smaller caliber, thus lighter bullets, so a soldier could carry more ammunition. The French Army quickly introduced a new rifle, the Lebel Model 1886 firing a new 8 mm calibre cartridge, to exploit these benefits.

"Also black powder leaves a heavy residue in the bore. With the best conditions this residue causes a slight falling off of accuracy after from five to fifty shots have been fired from a rifle without cleaning, and when it was attempted to increase the velocity by decreasing the caliber, lengthening the bullet, and increasing the powder charge, the increase in the residue was so great as to destroy the accuracy unless the bore was cleaned after every shot."

Stability and safety
The earliest "Poudre B" tended to eventually become unstable, which has been attributed to evaporation of the volatile solvents, but may also have been due to the difficulty in fully removing the acids used to make guncotton. In the early years of their use both the original Poudre B and guncotton led to accidents. For example, two French battleships, the Iéna and the Liberté, blew up in Toulon harbour, in 1907 and 1911, respectively, with heavy loss of life. By the late 1890s, safer smokeless powders had been developed, including improved and stabilized versions of "Poudre B" (e.g. Poudres BN3F and BPF1), and ballistite and cordite from the late 1880s. The guncotton problem is not completely solved even today, as an occasional batch of smokeless powder will still deteriorate, although this is extremely rare.

title: Poudre B