text:
Talk:Jack-o'-lantern

Spelling
According to dictionary.com, the correct spelling of this carved pumpkin is "jack-o'-lantern", not "jack o'lantern" or "Jack O'Lantern" or any such. - Brian Kendig 20:07, 29 Sep 2004 (UTC)

 * This may, indeed, be true according to dictionary.com but it is my understanding that Jack O'Lantern was, for some unknown reason, removed from heaven and sent into darkness with only a gord or a pumpkin with a lump of coal. You can assume that he must have carved it to release the light from the burning coal. Curt Sigdestad — Preceding unsigned comment added by 74.133.184.218 (talk) 21:56, 31 October 2007 (UTC)

 * The dictionaries may use "jack-o'-lantern," but that is the most ridiculous of all the spellings (apostrophe hyphen? wtf?) and I had never seen it until I came to the article here. I think any of the other variations is better: jack-o-lantern,  jack'o'lantern, or Jack O'Lantern.Thoralor (talk) 06:13, 26 September 2016 (UTC)

Ancient tradition?
There is no evidence that jack-o'-lanterns were used in Halloween festivities in Ireland or Britain before the 20th century. Many histories of Halloween make the claim that they were, but none offers any pre-20th century documentation. See the quotation from David J. Skal in the article. — Walloon 04:40, 8 August 2006 (UTC)

 * Yes, that is what I was writing, and you deleted me. The vegetable part seems to be an American innovation. But the story of Jack is firmly set in old Irish folklore and probably not connected with Halloween. Let's face the fact, that before electricity and before batteries, flaming lanterns were in very common usage, for how else would folk walk around on a moonless night! My reading on the subject is that Halloween wan not celebrated in Britain and that it connects with the Roman Catholic feast day of all souls and therefore celebrated in Ireland.  It is also connected with the Irish festival of Samhain, which is the first day of winter on the old Irish calender. It never went Australia or New Zealand, which all but proves that it was not celebrated in Britain at all.  Though it is beginning to catch on there due to the dominance of American culture. MelForbes 11:15, 8 August 2006 (UTC)

 * Has any historian offered a pre-20th century source documenting that "In ancient Ireland lighted lanterns were a feature of the Halloween festival"? (And what's with your rewriting the words in the direct quotations I used?) — Walloon 14:10, 8 August 2006 (UTC)

 * Halloween comes from the ancient celebration of Samhain, which was the first day of Winter in Ireland. I have read some books on the subject but unfortunately they are back in the library right now. See here origins of Halloween complete wit bibliography. MelForbes 23:09, 8 August 2006 (UTC)

 * I looked at it. The author's only mention of jack-o'-lanterns is, "The folks who were abroad in the night imitating the fairies would sometimes carry turnips carved to represent faces. This is the origin of our modern Jack-o-lantern." But like so many other authors, she offers no footnote source for that claim. As I said, documentation of such claims is wanting. — Walloon 18:05, 24 February 2007 (UTC)
 * Just to repeat, regarding an addition made today to the article (and removed): there is no known pre-20th century documentation of carved vegetable lanterns being associated with Halloween in Britain or Ireland. See the article itself for more information. — Walloon 16:15, 8 September 2007 (UTC)

 * I have now found pre-20th century documentation of the practice of carving lanterns to scare people in Britain. The reference is made by Jabez Allies in a book published in 1840. But there is no mention of Halloween and the lantern is not called a 'Jack-O-Lantern', this innovation (of combining vegetable carvting, the Jack-O-Lantern nomeclature & Halloween night) appears to have originated in the U.S. Huxley10 (talk) 09:32, 17 October 2013 (UTC)

Turnips
Because this article is about "jack-o'-lanterns", I have deleted "turnip" from the opening sentence. Carved turnips, while they certainly existed in Ireland and Britain, were not called "jack-o'-lanterns" and were not associated with Halloween. The article does mention turnips later on. Carving turnips is a thing of the past in Britain. Jack-o'-lanterns in Britain today are exclusively carved pumpkins — Brits bought one million pumpkins for Halloween in 2004. — Walloon 02:22, 28 September 2006 (UTC)

 * I beg to differ - Jack O' Lanterns in the UK are certainly not exclusively pumpkins. In Scotland and Northern Ireland at least, its turnips which Jack O' Lanterns are made with. In fact, in Northern Ireland in particular, pumpkins are not easy to pick up from shops as most shops don't stock them.
 * Also, Ireland and/or the rest of the British Isles having been the land in which the tradition and story originated - in a time before pumpkins were even known of there, I think its important to show that this was the original veg used to make them. In the USA, pumpkins were basically used because they were plentiful and easier to carve. --Mal 04:49, 29 September 2006 (UTC)

 * Halloween in Britain has only become Americanised in the last twenty years or so. Growing up in northern England the 1970s and early-80s, British kids carved turnips and in fact how to do so was regularly explained around the time on Blue Peter. It was known that American kids had carved pumpkins, but they were simply not available in the UK, and similarly "Trick or Treating" was not something done here. Nick Cooper 13:18, 27 October 2006 (UTC)

 * Jack O'Lanterns at Halloween are by no means an Amercian invention!
 * When I was a child in Sunderland in North-East England during the 1960's all the kids made Jack O'Lanterns from huge turnips - it was more popular then than it is now! I can date this precisely as we moved away from Sunderland in 1970. It was a long long tradition then and certainly not some import from America.  No one I knew had ever been to America!
 * By the same token, Trick or Treating is a US import of Scottish 'Guising'.  Nick Cooper probably doesn't realise this as the tradition never spread south of the border.  jcleary 13:12, 8 October 2007 (UTC)

 * Just to jump in here, but guising is not 'Scottish' in particular, although I have seen that on tourist websites. It can be found all over.  The word 'geezer' derives from it incidentally.  It's not just Americans who think they invented everything.  Actually nationalism is responsible for 'inventing everything' but there we are.... Hakluyt bean 12:50, 31 October 2007 (UTC)

 * The article already does say: "In Scotland and Ireland, there is a long tradition of carving lanterns from vegetables, particularly the turnip, mangelwurzel, or swede."

 * And to jump in separately, I've changed this: it's not just Scotland and Ireland for obvious reasons. What did people in England and Wales do, wander around in the dark? Hakluyt bean 12:50, 31 October 2007 (UTC)

 * However, there is no evidence that carved vegetable lanterns were called jack-o'-lanterns in Britain or Ireland before the 20th century, or that they were specifically associated with Halloween before the 20th century. The term jack-o'-lantern in Britain and Ireland, from the 17th century to the 20th century, referred to the will-o'-the-wisp phenomenon, and not until after the First World War will you find any British usage to mean a carved vegetable lantern. The American innovations are this: 1) carving vegetable lanterns from pumpkins; 2) calling them jack-o'-lanterns (earliest known use, 1837); 3) associating them specifically with Halloween.
 * There is no evidence that the American custom of trick-or-treating comes from any British or Irish antecedent, and I refer you to that Wikpedia article for more information. The first big wave of Irish immigration to American came in the 1840s, and British and Irish immigration to American peaked in the 1880s, yet ritual begging on Halloween was virtually unknown in America before the 1930s, and did not become widespread until after World War II. And it spread from the western United States, eastward. If you can find any primary documentation (not secondary) of masking or costuming on Halloween in Britain or Ireland before 1900, I'd be very interested to see it. — Walloon 15:07, 8 October 2007 (UTC)

It is known that traditionally, carved vegetable lanterns, or as they are now called, jack o'lanterns, were traditionally made from swedes or mangelwurzels, as mentioned on the Radio 4 programme You and Yours on October 29, 2007. I suggest that the modification to this article comes at the beginning. Perhaps, to ensure accuracy, a sentence along the effects of "Although traditionally, the jack o'lantern has been made from a variety of vegetables (and examples could be cited), today, they jack o'lanterns tend to be made from pumpkins" could be added to the start of the article. ACEOREVIVED 16:13, 29 October 2007 (UTC)

Cultural References?
Films about Jack O'Lanterns, etc? Just a thought..

--Elín 00:40, 9 November 2006 (UTC)

 * Perhaps a link to the upcoming film "Trick R Treat"? I see there's an entry on it. Jack O'Lanterns figure heavily in the plot.  — 76.80.112.235 00:39, 12 May 2007 (UTC)

 * "Jack O' My Lantern" is 1880 short story by Joel Chandler Harris told in pseudo black dialect in Uncle Rhemus series. —Preceding unsigned comment added by 76.98.115.28 (talk) 18:42, 29 September 2007 (UTC)

 * I think you mean Uncle Remus and "Jacky-My-Lantern". The "jacky-my-lantern" in that story refers to a will-o'-the-wisp type phenomenon near a swamp, and not to a carved vegetable lantern. — Walloon 00:03, 30 September 2007 (UTC)

 * As a (proud) American, I find it scandalous that no one has mentioned Ichabod Crain out of Washington Irving's Knickerbocker Tales', "The Legend of Sleepy Hollow". Probably the best Hallowe'en story out there after 150 years or more of trying.  Definitely a cultural-historical landmark for this article.Daniel Sparkman (talk) 19:52, 17 October 2008 (UTC)

Cultural shifts
Has anyone documented a shift in Jack-O-Lanterns from evil, mischievous grins to jolly smily faces? I mean how scary is stuff like this: ? Is this what Halloween was 50 years ago? -Rolypolyman 23:56, 9 September 2007 (UTC)

 * Yes. As seen in this museum gallery of Halloween cards from the early 20th century, both types of jack-o'-lanterns have been popular. — Walloon 01:05, 10 September 2007 (UTC)

 * Great reference. Thanks! -Rolypolyman 15:46, 29 October 2007 (UTC)

How-to instructions on carving
The section on how to carve a jack-o'-lantern has been removed under the WIkipedia rule: Wikipedia is not a manual:
 * While Wikipedia has descriptions of people, places, and things, Wikipedia articles should not include instructions, advice (legal, medical, or otherwise) or suggestions, or contain "how-to"s. This includes tutorials, walk-throughs, instruction manuals, game guides, and recipes.

— Walloon 12:50, 13 September 2007 (UTC)

The Jack-O-Lantern and Indian Summer
I don't have enough to include this in the article, but in elementary school a teacher taught us that the popularity in North America of the Jack-O-Lantern is related to warding off indian attcaks on settlers smallholdings.

Maybe someone has more/enough on this to include it?

In many areas in North America, late October brought with it a period of warmer weather, used by indian tribes as a last chance to atack settlers before winter set in and travel became more difficult. It is from this that, in North America, this period of warmer weather is called "indian summer".

Seeing lit Jack-o-lanterns in cabin windows, and having no idea what they were, the indians are supposed to have assumed that they were evil spirits and moved on. Noticing that houses with Jack-o-lanterns avoided attack other settlers, even those with no cultural traditions associated with this time of year, started carving jack-o-lanterns and placing them in their windows.

While this is a plausible explanation or its popularity in North America, it does not, of course, explain the origin of the Jack-o-lantern.

I have no evidence to support this, but just thinking things through logically, in the Northern hemisphere October tend to be a very dark month. Nights are getting longer, it is a rainy (cloudy) month and there is no snow on the ground to reflect what little available light there is.

A light left in the window of a cabin could well have been important to help one find his way home to his cabin.

If, as the article suggests, pumpkins and other vegetables had earlier been used as homemade lanterns, it is logical that imigrant settlers might have continued to make these. As the need for these would have coincided with the various traditional celebrations of the season, it makes some sense that they might have been incorpurated into he traditions of these celebrations.

212.93.97.131 07:30, 1 November 2007 (UTC)

 * Fine. Just find some primary documentation to support this theory you heard from your elementary school teacher. — Walloon 07:38, 1 November 2007 (UTC)

 * Ah more made up nonsense!  I rest my case. jcleary (talk) 12:59, 12 March 2008 (UTC)

WikiProject Halloween
Anyone interested in exploring the idea of a Wikiproject for Halloween kindly contact me on my talk page. Thank you.--otherlleft (talk) 21:03, 13 October 2008 (UTC)

Folklore
The folklore section is an unsourced narrative. Is it better to remove or dig up some sources?--otherlleft (talk) 03:13, 21 October 2008 (UTC)

Redirect
Pumpkin Carving redirects to Jack-o'-lantern, but shouldn't it be the other way round seeing as it's refered to Pumpkin Carving all over the world, and jack-o-lantern in just North America? —Preceding unsigned comment added by Samuelhale (talk • contribs) 16:22, 4 November 2008 (UTC)

In Portugal and Galicia section
Again, as I said in my edit comment when I removed this before the anon returned it all again, the vast majority of the content added to this new section is completely irrelevant to Jack-o'-lanterns, and the parts that might be relevant do not have reliable sources and therefore should not be there. There's only so much room we could give to info on a small region anyway even if reliable sources were to be found. DreamGuy (talk) 23:54, 23 June 2009 (UTC)

 * Nonsense. The sources are reliable. You do not understand either Portuguese or Spanish, I think that this is the problem.
 * Just say which source you think is not reliable and I can explain to you why it is. The sources go from dictionaries to official websites recognized by the Masterpieces of the Oral and Intangible Heritage of Humanity for Portuguese and Galician culture, published authors and even ancient authors like João de Barros. Secondly you can not erase sourced information just because you do not understand what is written. And thirdly, you should not be surprised with some common tradition that may be very alike all over Europe. — Preceding unsigned comment added by 89.214.142.80 (talk) 02:05, 1 July 2009 (UTC)

 * I've reverted your edits, anon. Until you can find a consensus for these edits, you may not re-add them, as doing so fosters both incivility and edit-warring. - Arcayne   (cast a spell)  14:57, 9 July 2009 (UTC)

 * DreamGuy`s argument is that there are no reliable sources which is not true and he just reverted my edit without any other explanation. He said :  "even if reliable sources were to be found", I answered and there was no reply. Why don´t you ask  someone from the Galician and Portuguese or Spanish portals if those are reliable sources??? Someone that understand the language for a change, if not mythology or folklore. Otherwise I can only say it is a bad faith reversion. As it says in the article "A jack-o'-lantern (sometimes also spelled Jack O'Lantern) is typically a carved pumpkin." what is this:  Editorial/Vigo. Ir Indo Edicións, 2003/ISBN / ref 	84-7680-492-X;  and this :  I gave you the pictures as well for comparison.  But if you doubt the possibility read Gaels the Mythological origins sections, it can give some light, it is all about mythology anyway.  —Preceding unsigned comment added by 89.214.102.145 (talk) 15:37, 9 July 2009 (UTC)

 * Avoiding discussion of DreamGuy's conduct, let's focus on your sources. To begin with, the opatrimonio image links you provided are not GDFL-free images, so we cannot use those, though I suspect you were not seeking their inclusion but rather to be used a visual comparison between festivities in parts of Europe and here. If the latter, the problem presented is that making such comparisons isn't allowed. We as editors are not empowered to evaluate comparisons in images beyond a certain degree, as per our Original Research policy, and specifically the Synthesis facet of that policy.
 * Additionally, you added the link to a book about Galician history as it pertains to the Festival of Samhain. This is an example of reliable sourcing, so long as you are stating precisely what is being said in the book. Your interpretation of that material is not allowed, as you- as an editor - are not citable. If you can provide specific text (with translation) that supports your comments, you might find more acceptance of the additions you are seeking for the article. - Arcayne   (cast a spell)  16:52, 9 July 2009 (UTC)

 * "The autumnal and childish custom of emptying pumpkins and carving on its bark, eyes, nose and mouth looking for a sombre expression, far from being a tradition imported by a recent Americanizing cultural mimicry, is a cultural trait in ancient Iberian Peninsula."[23] The translations and references are in the article Cuco under the section Heads. —Preceding unsigned comment added by 95.69.42.190 (talk) 16:57, 3 January 2010 (UTC)

Minor vandalism
Somebody's being such a wit by changing 'pumpkin' to 'watermelon' and adding references to cheesecake. A mod might wish to keep a closer eye on this page until the season is over.

Corgi (talk) 17:37, 28 October 2009 (UTC)

Can some one please remove misleading statement in first paragraph?
In the first paragraph, we are told that the term jack o'lantern is not common outside North America. This is nonsense. I live in the United Kingdom, where the term has been in common parlance for as long as I can remember. Can some please remove this daft statement as soon as possible? Many thanks, ACEOREVIVED (talk) 21:01, 2 December 2009 (UTC)

Ancient tradition? (continued)
I've researched this in depth. There appears to be no evidence linking carved root vegetables and Halloween in Ireland in the 19th Century. All accounts of Halloween that I've read do not mention it. It is almost certainly an American innovation. Unless evidence appears, can the article be corrected rather than perpetuating the myth that emigrants had to carve pumpkins as there were no turnips? The most detailed account of Halloween in Ireland in the 19th Century is an article in the Dublin Penny Journal published in 1834. You can read it here - carved turnips play no part in the festivities Huxley10 (talk) 13:46, 24 September 2013 (UTC)

 * Clearly you didn't research enough. In his (quite well-known) book Stations of the Sun: A History of the Ritual Year in Britain, the prominent historian Ronald Hutton notes that they were used in the 19th century in parts of Ireland, Scotland and Somerset. Other books note the same thing. The Dublin Penny Journal article is about one Halloween night at one house in Ireland. It's hardly proof that nobody in Ireland used turnip lanterns at Halloween. Also, the fact that a Robert Burns poem doesn't mention them is hardly proof that they weren't used. ~Asarlaí 16:20, 2 October 2013 (UTC)

 * And what is the source for Hutton's broad claim? There is none of any substance I'm afraid. If you research the Somerset "punkie" night you'll see it was a Women's Institute that organised a formalised version of their harvest tradition in the mid-1950s (see Steve Roud) and more importantly, it has nothing to do with Halloween. This is the point that you seem to be missing; yes vegetables have been carved into lanterns all over the world, but the association of Halloween and carved jack-o'-lanterns originated in the U.S. All else is folklore until you can provide evidence to contradict it. The onus of proof is on those claiming something without a shred of proof. Huxley10 (talk) 14:46, 9 October 2013 (UTC)

 * As a further point of interest, I've referenced all major works of Irish Folklore and can find nothing to link carved vegetables and Halloween - this includes the entire Irish Folklore Commission and Lady Gregory's research etc. To suggest that Irish emigrants brought the custom to the U.S. as fact, would mean to say that the only people who once practised the custom in Ireland emigrated, because it did not exist in the memory of the resident Irish in the late 19th/early 20th Century.Huxley10 (talk) 18:01, 9 October 2013 (UTC)

 * You may not realize it, but what you're doing goes against Wikipedia guidelines. You've found one article and one poem that don't mention the lanterns, and you're using those as proof the lanterns didn't exist ! What's the source for your claim that "there has yet to be evidence provided by historians that turnips were carved into lanterns in Ireland during Halloween, prior to the practice being present in the US"? Unless a reliable source says that, we can't put it in the article. Furthermore, telling Wikipedia readers that something didn't exist because you couldn't find a reference to it is original research.
 * I've provided a reliable source that carved jack-o'-lanterns were used at Halloween in parts of Ireland and Britain in the 19th century. It's from a book by an acclaimed historian that is based on contemporary accounts. I could add dozens more sources supporting the claim but I thought Hutton's book was enough.
 * Also, Steve Roud's book says that Punkie Night existed well before the 1950s. It says that Punkie Night "seems to have previously been a simple house-visiting custom, but was reorganized by members of the local Women's Institute in the mid twentieth century". ~Asarlaí 01:45, 13 October 2013 (UTC)

 * Nice lecture - Did you miss the section of OR that states "This includes any analysis or synthesis of published material that serves to advance a position not advanced by the sources" - If you actually bothered to read Hutton's book rather than committing contextomy you would see he is also far from certain about the history of the Jack-O-Lantern and cannot explain the lack of reference or mention of them in 19th Century sources in the UK/Ireland. In other words you are misappropriating his work to advance your own position. Final Point: Please provide a source (primary) that proves that Jack-O-Lantern's were carved in Ireland or the UK prior to 1866 (this being the earliest known association between Jack-O-Lantern and Halloween in the U.S.) If you cannot do that then you cannot make such a simplistic claim about it's origin. Also you continue to stress that I've used only two sources to "prove" they did not exist - these are contemporary accounts of Halloween in Ireland and Scotland. So I put it to you; can you show me a contemporary account of Halloween in Ireland and Scotland, where the Jack-O-Lantern is present? P.S: "Punkie Night" only goes back as far the early 20th century, do you have proof of it being practised in the mid-19th century or earlier? And again, regardless of whether you do, it has no association with Halloween. Huxley10 (talk) 10:59, 16 October 2013 (UTC)

 * Major update - found evidence of Jack-O-Lantern style custom (not Halloween related, more general practice) in England in the late 18th Century - see Origin section of the page. Huxley10 (talk) 16:29, 16 October 2013 (UTC)

 * The content you removed is fully supported by a reliable source and there is no misrepresentation whatsoever. Here is what you removed: In the 19th century, Halloween guisers in parts of Ireland and the Scottish Highlands commonly used jack-o'-lanterns made from turnips and mangelwurzels. They were "often carved with grotesque faces to represent spirits or goblins". [...] They were also used at Halloween in Somerset (see Punkie Night).
 * Now here's a direct quote from the source supporting it, page 382 of Hutton's book: "The traditional illumination for guisers or pranksters abroad on the night in some places was provided by turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque fances to represent spirits or goblins. They were common in Ireland and found in Sutherland in the late nineteenth century, but by that time were also a well-established local custom in southern and western Somerset".
 * No position is being advanced. It's merely reporting what reliable sources say – that Halloween jack-o'-lanterns existed in parts of Ireland and Britain during the 19th century. Thus, there's no excuse for removing it from the article.
 * The following claims you added to the article aren't supported by reliable sources...
 * "the innovation of carving a Jack-O-Lantern specifically to celebrate Halloween was first recorded in the U.S. in 1866" — which reliable source actually says this?
 * "there has yet to be evidence provided by historians that turnips were carved into lanterns in Ireland during Halloween, prior to the practice being present in the U.S." — which reliable source actually says this?
 * "The Irish Folklore Commission, Daniel Deeney, Thomas Johnson Westropp and Seán Ó Súilleabháin also found no trace of the Jack-O-Lantern being present on Halloween night in Ireland in the 19th century" — (1) there's no source supporting the claim about the Irish Folklore Commission; (2) the Daniel Deeney book doesn't even mention Halloween; (3) on what page of Westropp's book does he say that he "found no trace" of Halloween lanterns?; (4) Ó Súilleabháin only mentions Halloween briefly. He doesn't say he "found no trace" of Halloween lanterns and he doesn't mention the 19th century. He also doesn't mention guising (which we know was a Halloween custom in 19th-century Ireland). Does that mean guising didn't exist either? Again, you're telling Wikipedia readers that something didn't exist because you found a few sources that don't mention it.
 * ~Asarlaí 17:25, 16 October 2013 (UTC)

 * What is Ronald Hutton's source for his claim in relation to Ireland? Is it documentary? (like I just found for Worchester - thought you'd be impressed) or is it another Secondary source? Then we can discuss reliability. It's worth noting that Hutton does not infer that the practice he is referring to, was specific to Halloween at that time. Re: the list of Irish Folklorists, it's very significant that none of them refer to this supposed common custom. Any luck finding that elusive source yourself? Huxley10 (talk) 19:59, 16 October 2013 (UTC)

I am a lifelong American and I have lived in the Appalachian region of the United States my entire life. My story of the Jack-o'-lantern, or Jack-er-lantern as I have been told refers to a slow moving, dim light or lantern that appears too far away to identify anyone or anything carrying it. Anyone attempting to approach and overtake the mysterious light would lose sight of it and find it appearing behind them in the same manner as before. Folklore tells of people who have followed these entities in the woods until lured away into danger or tragedy. 2603:6011:DF02:BF00:2C35:FE90:3544:A685 (talk) 12:04, 8 October 2022 (UTC)

 * What you describe sounds like Will-o'-the-wisp. Do you know of any reliable source that supports 'Jack-o-lantern' being used in the way you describe? Personal knowledge is not accepted in Wikipedia as verification for anything in articles. Donald Albury 17:53, 8 October 2022 (UTC)

Origin
Can we have another review of the Origin section of this page? The sole justification for the inclusion of the claim that Jack O'Lantern carving originated in Ireland is Ronald Hutton's work which does not refer to any contemporary primary source documentation. Hutton himself is unsure of the claim. Huxley10 (talk) 13:44, 3 December 2013 (UTC)

 * It seems dubious considering pumpkins are native to North America, not Europe. But then so are potatoes. - Bri.public (talk) 18:11, 6 October 2020 (UTC)

 * It went into detail on that actually. The Irish were making Jack O'Lanterns using turnips and other vegetables long before it became a tradition elsewhere [ie- Halloween], the tradition came with them to the New World and they began to use pumpkins instead since they are larger. The Jack O'Lanterns were never exclusive to pumpkins, turnips were the first to be used for it. 2600:1700:1EC1:30C0:A4B9:3115:859E:E1FF (talk) — Preceding undated comment added 21:37, 1 May 2021 (UTC)

Turnips, pumpkins and squashes
The start of this article says that a jack o'lantern is a curved pumpkin or turnip. Would it not make more sense to say that a jack o'lantern is most commonly a pumpkin, but maybe made from other members of the squash family, such as turnip or butternut squash? Vorbee (talk) 14:53, 4 December 2017 (UTC)

 * I also agree with this! I think it could help the article out tremendously! Sansontm (talk) 16:08, 5 October 2018 (UTC) sansontm

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Jack o'lantern
In the first sentence of this article we read "A jack o'lantern (or jack o'lantern)". Since the words in brackets are the same as the words out of brackets, is it really necessary to have the brackets?Vorbee (talk) 08:03, 27 October 2018 (UTC)

How did it get its name?
On the BBC Radio 4 programme "The Kitchen Cabinet", it was said that jack o'lantern originally meant a man with a lantern and a "jack" simply meant a man. This was on the edition of the programme broadcast on 26 October 2019. If any one knows some reliable sources about how the jack o'lantern got its name, this would make an interesting addition to the article. Vorbee (talk) 09:45, 26 October 2019 (UTC)

The Maori carving gourds in the 1300s doesn't contribute to an understanding of this topic even if it is a really cool fact
I removed the lines about the Maori because it had nothing to do with this article. Thank you. 216.158.244.199 (talk) 16:40, 25 September 2020 (UTC)

Popular culture, trivia or parody
While trivia sections are often frivolous, various news sources report about parodies, notably the "Trumpkins". Commons even has an appropriately licensed picture available. — Paleo Neonate  – 07:01, 19 October 2023 (UTC)

title: Talk:Jack-o'-lantern


text:
Talk:Kuvempu

Untitled
This is in no way atleast basic information about this great poet. Hope to put more info in coming days. --Hpnadig 20:09, 29 Sep 2004 (UTC)

If Kuvempu is his pen name, is "Kuppalli venkatappa puttappa" his personal name? The reason that I'm asking is that I'm trying to add some non-western pen names to the pen name article, and have been following "What links here" from that article. gK [[User talk:GK|¿?]] 08:26, 26 Nov 2004 (UTC)

 * Yes, his full personal name is Kuppalli Venkatappa Puttappa. His penname is formed by joining the first syllables of each of the above words: Ku-Vem-Pu; the first syllable in his middle name can also be transliterated as Vem. --ashwatha 03:16, 1 Dec 2004 (UTC)

The name in the article was recently changed from "Kuppalli Venkatappa Puttappa" to "kuppalli veMkaTappa puTTappa". What's with the seemingly odd caSinG? And why did the N in venkatappa become an M? I'm confused. Rl 22:18, 13 Mar 2005 (UTC)all these things said about kuvempu are just exaggerations.he was never a great poet who could never go beyond his narrow confines of linguistic conserns

Thanks to HPNadig, Ashwatha and Rl. Have added few things to Kuvempu Page. Please check out --mallik

 * I'm redirecting this article to K.V. Puttappa, as using the real name has been the standard for all Kannada writers. Gnanapiti 23:37, 31 October 2006 (UTC)

Name Spelling/Syllable Emphasis
I thought the name should be Kuppalli with two "l"s, like in the name of his birthplace. Haven't ever heard of him being referred to as Kuppa-li. Should we restore the 2nd L? Cheers, Sdsouza 03:47, 28 March 2007 (UTC)
 * My bad, http://www.kuvempu.com explains that the name of his birthplace came from the Kannada word Kuppalisu, and the name is indeed spelt the way it has been corrected. Learn a new thing every day! Sdsouza 04:00, 28 March 2007 (UTC)
 * Even I wasn't aware that the correct form is "Kuppali". I always heard him referred to as "Kuppalli". New thing, for me too.Gnanapiti 05:19, 28 March 2007 (UTC)

There is a compilation of letters written by Dr.K.V.Puttappa edited by Hariharapriya - "Kuvempu Patragalu". Also "Kuvempu Olavu Niluvu" on the complete works of Dr.K.V.Puttappa is a worthwhile reference. This again, has been edited by Hariharapriya. -jagruthipriya(jagruthi.priya@gmail.com)

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I need this in kannada
Please change this in kannada Navaneeth 54 (talk) 13:41, 4 October 2018 (UTC)

Kuppali Venkatappa Puttappa (29 December 1904 – 11 November 1994),[
Kuppali Venkatappa Puttappa (29 December 1904 – 11 November 1994),[ 59.93.241.111 (talk) 14:46, 16 September 2022 (UTC)

Kuvempu
Be good 2401:4900:26AA:4662:0:39:F2D9:EC01 (talk) 09:24, 9 October 2022 (UTC)

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

title: Talk:Kuvempu


text:
São Pedro

São Pedro, Portuguese for Saint Peter, may refer to the following places:

Brazil

 * Águas de São Pedro, a municipality in the State of São Paulo
 * Rio Grande de São Pedro, former name of the municipality of Rio Grande in the state of Rio Grande do Sul
 * São Pedro da Água Branca, a municipality in the State of Maranhão
 * São Pedro da Aldeia, a municipality in the State of Rio de Janeiro
 * São Pedro da Serra, a municipality in the State of Rio Grande do Sul
 * São Pedro da União, a municipality in the State of Minas Gerais
 * São Pedro das Missões, a municipality in the State of Rio Grande do Sul
 * São Pedro de Alcântara, a municipality in the State of Santa Catarina
 * São Pedro do Butiá, a municipality in the State of Rio Grande do Sul
 * São Pedro do Iguaçu, a municipality in the State of Paraná
 * São Pedro do Ivaí, a municipality in the State of Paraná
 * São Pedro do Paraná, a municipality in the State of Paraná
 * São Pedro do Piauí, a municipality in the State of Piauí
 * São Pedro do Suaçuí, a municipality in the State of Minas Gerais
 * São Pedro do Turvo, a municipality in the State of São Paulo
 * São Pedro dos Crentes, a municipality in the State of Maranhão
 * São Pedro, Rio Grande do Norte, a municipality in the State of Rio Grande do Norte
 * São Pedro, São Paulo, a municipality in the State of São Paulo

Portugal

 * São Pedro (Alandroal), a civil parish in the municipality of Alandroal
 * São Pedro (Celorico da Beira), a civil parish in the municipality of Celorico da Beira
 * São Pedro (Covilhã), a civil parish in the municipality of Covilhã
 * São Pedro (Faro), a civil parish in the municipality of Faro
 * São Pedro (Figueira da Foz), a civil parish in the municipality of Figueira da Foz
 * São Pedro (Gouveia), a civil parish in the municipality of Gouveia
 * São Pedro (Manteigas), a civil parish in the municipality of Manteigas
 * São Pedro (Óbidos), a civil parish in the municipality of Óbidos
 * São Pedro (Peniche), a civil parish in the municipality of Peniche
 * São Pedro (Porto de Mós), a civil parish in the municipality of Porto de Mós
 * São Pedro (Torres Novas), a civil parish in the municipality of Torres Novas
 * São Pedro (Trancoso), a civil parish in the municipality of Trancoso
 * São Pedro (Vila Real), a civil parish in the municipality of Vila Real
 * São Pedro de Balsemão, a civil parish in the municipality of Lamego
 * São Pedro de Este, a civil parish in the district of Braga
 * São Pedro de Esteval, a civil parish in the municipality of Proenca-a-Nova
 * São Pedro de Sarracenos, a civil parish in the municipality of Bragança

Archipelago of the Azores

 * São Pedro (Angra do Heroísmo), a civil parish in the municipality of Angra do  Heroísmo, Terceira
 * São Pedro (Ponta Delgada), a civil parish in the municipality of Ponta Delgada, São Miguel Island
 * São Pedro (Vila do Porto), a civil parish in the municipality of Vila do Porto, Santa Maria Island
 * São Pedro (Vila Franca do Campo), a civil parish in the municipality of Vila Franca do  Campo, São Miguel Island

Madeira

 * São Pedro (Funchal), a civil parish in the municipality of Funchal

Cape Verde

 * São Pedro, Cape Verde

Football clubs

 * São Pedro Atlético Clube

title: São Pedro


text:
Anders Gärderud

Sven Anders Gärderud (born 28 August 1946) is a Swedish former track and field athlete, winner of the 3000 m steeplechase event at the 1976 Summer Olympics in Montreal.

Gärderud was born to an orienteering competitor, and was an accomplished orienteer himself, winning a team gold medal at the 1977 Swedish Championships. He initially trained in orienteering and changed sports by chance – he was banned from running in the woods in autumn 1961 due to a jaundice epidemic and wandered into an athletic hall.

Gärderud experimented with several events before focusing on the 3000 m steeplechase. His first major competition were the 1968 Summer Olympics, where he was eliminated in the heats of 800 m and 1500 m. In the following years, Gärderud concentrated on the steeplechase, and was already a main favorite at the 1972 Summer Olympics, but, suffering from a cold, he was eliminated in his heat. Gärderud was also eliminated in the heats of the 5000 m at the Olympics, but only seven days later, he set a new 3000 m steeplechase world record at 8:20.8.

At the 1974 European Championships in Rome, Gärderud was beaten by Bronisław Malinowski of Poland, yet next year he broke the 3000 m steeplechase world record three times.

The culmination of Gärderud's career was at the 1976 Summer Olympics, where after a stirring contest with Malinowski and Frank Baumgartl, Gärderud won the gold medal in a new world record of 8:08.02. His victory in that event would earn him a share of the Svenska Dagbladet Gold Medal with cyclist Bernt Johansson.

After retiring from competitions Gärderud worked as a TV commentator of athletics events and as the head coach of the Swedish athletics team. In 1986 he married Annika Johansson.

title: Anders Gärderud


text:
Entertainments National Service Association

The Entertainments National Service Association (ENSA) was an organisation established in 1939 by Basil Dean and Leslie Henson to provide entertainment for British armed forces personnel during World War II. ENSA operated as part of the Navy, Army and Air Force Institutes. It was superseded by Combined Services Entertainment (CSE) which now operates as part of the Services Sound and Vision Corporation (SSVC).

The first big wartime variety concert organised by ENSA was broadcast by the BBC to the Empire and local networks from RAF Hendon in north London on 17 October 1939. Among the entertainers appearing on the bill were Adelaide Hall, The Western Brothers and Mantovani. A newsreel of this concert showing Hall singing "We're Going to Hang out the Washing on the Siegfried Line" accompanied by Mantovani and His Orchestra exists.

Many members of ENSA later had careers in the entertainment industry after the war, including actors Terry-Thomas, Peter Sellers and Kenneth Connor.

Tap and acrobatic dancer Vivienne Hole, stage name Vivienne Fayre, a civilian aged 19, was the only ENSA member killed in the war. On 23 January 1945 in Normandy, she was being driven between shows as a passenger aboard a truck carrying stage scenery which strayed into a minefield. She was buried with full military honours in Sittard War Cemetery.

In popular culture
Despite many extremely talented entertainers working for ENSA, the organisation was necessarily spread thin over the vast area it had to cover. Thus many entertainments were substandard, and the popular translation of the acronym ENSA was "Every Night Something Awful".

ENSA plays a modest role in the motion picture Love Story (1944) in which Margaret Lockwood stars as a concert pianist who makes an ENSA tour to North Africa and the Mediterranean region. The film Desert Mice (1959) follows the fictional escapades of an ENSA troop with Sid James assigned to the Afrika Korps.

The only known ENSA theatre to have survived in its original condition is the Garrison Theatre at Hurst Castle in the New Forest National Park. Created by servicemen in 1939, the proscenium arch still bears the badge and grenades of the Royal Artillery, and the curtains still hang from an original galvanised gas pipe. Shows are presented from time to time by the Friends of Hurst Castle.

Partial list of performers

 * Avril Angers
 * Helen Clare
 * Kenneth Connor
 * Noël Coward
 * Gracie Fields
 * George Formby
 * Beryl Grey
 * Geraldo
 * Sonnie Hale
 * Adelaide Hall
 * Stanley Holloway
 * Frankie Howerd
 * Mary Lee
 * Vera Lynn
 * Jessie Matthews
 * Laurence Olivier
 * Mantovani
 * Lennard Pearce
 * Bob and Alf Pearson
 * Arthur Riscoe
 * Thelma Ruby
 * Peter Sellers
 * Terry-Thomas
 * The Western Brothers


text:
São Pedro de Sarracenos

São Pedro de Sarracenos is a civil parish in the municipality of Bragança, Portugal. The population in 2011 was 366, in an area of 15.91 km2.

title: São Pedro de Sarracenos


text:
User:Donarreiskoffer/plants

Salicornia_europaea.JPG

title: User:Donarreiskoffer/plants


text:
Shlomo Carlebach

Shlomo Carlebach (שלמה קרליבך; 14 January 1925 – 20 October 1994), known as Reb Shlomo to his followers, was a rabbi, religious teacher, spiritual leader, composer, and singer dubbed "the singing rabbi" during his lifetime.

Although his roots lay in traditional Orthodox yeshivot, he branched out to create his own style, combining Hasidic Judaism, warmth and personal interaction, public concerts, and song-filled synagogue services. At various times he lived in Manhattan, San Francisco, Toronto and a Moshav he founded, Mevo Modi'im, Israel. Carlebach is the subject of Soul Doctor, a musical that debuted on Broadway in 2013.

Carlebach is considered by many to be the foremost Jewish religious songwriter of the 20th century.

Carlebach was also considered a pioneer of the Baal teshuva movement ("returnees to Judaism"), encouraging disenchanted Jewish youth to re-embrace their heritage, using his special style of enlightened teaching, and his melodies, songs, and highly inspiring story telling. Following his death, numerous accusations of sexual abuse were levied against him, published in Lilith Magazine.

Biography
Carlebach was descended from old rabbinical dynasties in pre-Holocaust Germany. The Carlebach family is a Jewish family originally from Germany that settled in several countries. He was born in 1925 in Berlin, where his father, Hartwig Naftali Carlebach (1889–1967), was an Orthodox rabbi. He had a twin brother, Rabbi Eli Chaim Carlebach and a sister, Shulamith Levovitz. His family left Germany in 1931 and lived in Baden bei Wien, Austria and by 1933 in Switzerland.

Carlebach studied at Yeshiva Torah Vodaath and Yeshiva Rabbi Chaim Berlin in Brooklyn, New York, and Beth Medrash Gevoha in Lakewood, New Jersey. His teachers included rabbis Shlomo Heiman and Aharon Kotler. He was considered one of Kotler's best students. During his yeshiva studies he was often asked to lead the services as a hazzan (cantor). He received semikha (rabbinic ordination) from Yitzchak Hutner.

In 1950 Carlebach set up a small Torah learning group called T.S.G.G. (pronounced TASGIG), an acronym for "Taste And See God Is Good".

That year, Carlebach attended a Hebrew language ulpan class at the Jewish Theological Seminary (JTS), where he played hasidic melodies on the piano. Sara Schafler-Kelman heard his singing and invited Carlebach to sing chasidic tunes at the Hillel Center on Convent Avenue. Schafler prepared a poster for the event, entitled "The Place of Music in the Hassidic Tradition". This was Carlebach's first invited performance. Years later, Carlebach said to Schafler-Kelman, "You gave me a title for my life's work."

In 1951, Carlebach began learning English in a special program at Columbia University, having previously spoken mainly Yiddish. Becoming fluent in English only at the age of 26, he developed an unusual grammar, mixing Yiddish and English, that became his hallmark, and later influenced the language of his followers, as well as many other members of the neo-hassidic movement.

Carlebach became a disciple of Yosef Yitzchok Schneersohn, the sixth rebbe of the Chabad-Lubavitch movement. From 1951 to 1954, he worked briefly as one of the first emissaries (shluchim) of Menachem Mendel Schneerson, the seventh Lubavitcher rebbe, who urged him to use his special skills and go to college campuses to reconnect Jews to Judaism, but would later disapprove of the non-traditional tactics he used. Carlebach left the movement in 1954.

In 1972, he married Elaine Neila Glick, a teacher. They had two daughters, Nedara (Dari) and Neshama. Neshama Carlebach is a songwriter and singer in her own right, incorporating new adaptations of her father’s melodies.

Music career
Carlebach began writing songs at the end of the 1950s, primarily based on verses from the Tanakh or the Siddur set to his own music. Although he composed thousands of songs, he could not read musical notes. Many of his soulful renderings of Torah verses became standards in the wider Jewish community, including Am Yisrael Chai ("[The] Nation [of] Israel Lives"—composed on behalf of the plight of Soviet Jewry in the mid-1960s), Pitchu Li ("Open [for] Me [the Gates of Righteousness]") and Borchi Nafshi ("[May] My Soul Bless [God]"). Carlebach was recording well before this and was invited to the festival by one of its organizers after she heard a recording of Carlebach.

In 1954, the Atlanta Southern Israelite reported that Carlebach was named as the technical advisor for a production of The Dybbuk. Carlebach was to advise on the music used in the theatrical production.

He became known as "The Singing Rabbi".

Some Carlebach melodies were entered in Israel's annual Hasidic Song Festival. In 1969, his song Ve'haer Eneinu, sung by the Shlosharim won third prize. The Hasidic festivals were a yearly event that helped to popularize his music. He also produced albums with a more liturgical sound. Some of the musicians he worked with during this period added a psychedelic tinge and a wider range of backup instrumentation. Carlebach now spent much of his time in Israel, living in Moshav Me'or Modi'im.

Carlebach's songs were characterized by relatively short melodies and traditional lyrics. His new tunes were easy to learn and became part of the prayer services in many synagogues around the world.

Carlebach returned to New York City, where as part of his performances he spoke of inspirational subjects rooted in Hasidism and Kabbalah. Some of his teachings have been published by his students and appear alongside his recorded songs. Carlebach spread the teachings of Peshischa, Chabad, and Breslov, and popularized the writings of, among others, the rebbe of Ishbitz, Mordechai Yosef Leiner, and rebbe Kalonymus Kalman Shapira of Piasetzno.

Carlebach became the rabbi of the Carlebach Shul on West 79th Street. He continued to perform regularly at concerts, and to record various albums of his original melodies.

On February 27, 2022, Carlebach was posthumously inducted with the inaugural class of the Jewish Music Hall of Fame.

Death and legacy

Carlebach died of a heart attack on his way to Canada while the plane was still on the ground at LaGuardia Airport in New York. The Hebrew date was 16 Cheshvan 5755. His body was flown to Israel for burial at Har HaMenuchot. During the funeral the mourners sang Carlebach's songs, including Chasdei Hashem Ki Lo Samnu. Israel's Ashkenazi Chief Rabbi Yisrael Meir Lau gave a eulogy. An annual memorial service is held at his grave on the 16th of Cheshvan. Additional memorial events take place throughout Israel and around the world.

According to Rabbi Jonathan Rosenblatt, Carlebach "changed the expectations of the prayer experience from decorous and sombre to uplifting and ecstatic as he captivated generations with elemental melodies and stories of miraculous human saintliness, modesty and unselfishness."

Since his death, Carlebach's music has been incorporated in the services of many synagogues, some of which conduct Carlebach minyanim.

A musical written about his life, Soul Doctor, by Daniel Wise was presented off-Broadway in 2008 and New Orleans in 2010, and was received with critical acclaim. The musical had a brief off-Broadway run as a guest attraction at New York Theatre Workshop in the Summer of 2012, and earned Eric Anderson a Drama Desk Award for Outstanding Actor in a Musical nomination for his portrayal of Shlomo Carlebach. Soul Doctor opened on Broadway August 15, 2013.

A documentary film about Carlebach directed by Boaz Shahak, You Never Know, was released at the Jerusalem Film Festival in 2008.

The Torah Commentary of Rabbi Shlomo Carlebach is a series of books based on his teachings.

The Shlomo Carlebach Foundation was established to preserve and disseminate the teachings, music, and stories of Rabbi Shlomo Carlebach, and to develop communities that will share the love and joy which he radiated.

Controversy
Carlebach's approach towards kiruv (the popular Hebrew term for Orthodox Jewish outreach) was often tinged with controversy. Put most favorably, "He operated outside traditional Jewish structures in style and substance, and spoke about God and His love in a way that could make other rabbis uncomfortable."

After his death, Lilith magazine, a Jewish feminist publication, catalogued allegations of sexual impropriety against him. Specifically, named accusers are quoted in this article, as well as unnamed sources and Jewish communal leaders with knowledge of the allegations. However, even in his lifetime, Carlebach was approached about these matters. Lilith reports that people present when he was confronted say he acknowledged impropriety, expressed regret, and agreed that, to some degree, his behavior needed to change. The article indicates that most in Carlebach's circles were uncomfortable voicing their accusations at the time, leading to a widespread policy of "silence" which had, in part, enabled his continued offenses.

Since his death, many others have come forward with allegations that Carlebach solicited them, touched them during dancing, or on private walks. Some of the alleged offenses were toward young women, teenagers in camps or youth group retreats. Some of his older accusers point out that they were approached by him at a time in their lives when they were particularly vulnerable, as many of them were transitioning into Jewish life and practice, and as such undergoing large changes in their lives. As their sole spiritual leader at the time, Carlebach held a lot of potential power over them. Most of his offenses were unexpected and undesired touching, or telephone calls "in the middle of the night", which his accusers describe as disturbing, but also as odd. The Lilith article says that for many, his legacy is mixed. Even many of his victims state that he still had great positive impact on their lives, despite the irreparable hurt he caused -- and that, had his problem been more public, and more help been available to him, it is possible he would have willingly sought it.

His followers reject these accusations and say that it is unfair to accuse him after his death. However, accusations had already been made as early as the 1970s. Especially in light of the #metoo movement some have begun to question whether Jewish communities should still use his music. In January 2018 his daughter Neshama wrote an open letter to the women who were harmed by Carlebach. She wrote "I accept the fullness of who my father was, flaws and all. I am angry with him. And I refuse to see his faults as the totality of who he was."

Discography
Albums
 * הנשמה לך Haneshama Lach (Songs of My Soul) (Zimra Records ZR-201, 1959; re-released in 2002 by Estate of Rabbi Shlomo Carlebach Restoration Edition [Sojourn Records SR-013])
 * ברכי נפשי Borchi Nafshi (Sing My Heart) (Zimra Records ZR-202, 1960; re-released in 2004 by Estate of Rabbi Shlomo Carlebach Restoration Edition [Sojourn Records SR-014])). "12 Songs composed and sung by Rabbi Shlomo Carlebach, with choir and orchestra arranged and conducted by Milton Okun."
 * Shlomo Carlebach Sings (Galton 1962, recorded live; later re-released as Rabbi Shlomo Carlebach Sings by the Estate of Rabbi Shlomo Carlebach Restoration Edition [Sameach Music – NDS200CD])
 * פתחו לי שערי צדק (At The Village Gate) (Vanguard VRS-9116, 1963)
 * מקדש מלך In The Palace of the King (Vanguard VRS-9192 (mono) VSD-79192 (stereo), 1965). "Shlomo Carlebach with chorus and symphony orchestra arranged and conducted by Benedict Silberman"
 * שפכי כמים לבך Wake Up World! (Zimrani Records ZR-203, 1965). "Original Songs Composed and Sung by Rabbi Shlomo Carlebach with Chorus and Orchestra Arranged and Conducted by Milton Okun"
 * "I Heard the Wall Singing" Vol. 1 (Greater Recording Co. GRC112, 1968)
 * "I Heard the Wall Singing" Vol. 2 (Greater Recording Co. GRC114, 1968)
 * Vehaer Eynenu (Hed Arzi, 1969)
 * Shlomo Carlebach Live, Let There Be Peace (Preiser, 1973, recorded in Vienna)
 * Uvnei Yerushalayim (6 Million in Heaven – 3 Million in Hell) (Menorah, 1974)
 * Together with Rabbi Shlomo Carlebach (Hed Arzi, 1974)
 * Rabbi Shlomo Carlebach Live in Concert (Yisrael B'tach BaShem) (Y&Y Productions, 1974, recorded in Brooklyn)
 * Shlomo Carlebach & the Children of Jewish Song sing Ani Maamin (Emes Records, 1975)
 * Live in Tel Aviv (Heichal HaTarbut) (Hed Arzi, 1976)
 * Days Are Coming (Embassy/Hal Roach Studios, 1979; re-released by Estate of Rabbi Shlomo Carlebach Restoration Edition [Sojourn Records SR-016])
 * L'Kovod Shabbos (Sound Path Records, 1980)
 * Even Ma'asu HaBonim (1981)
 * Nachamu Nachamu Ami [2 vol.] (Rare Productions, 1983)
 * Live in Concert (Holyland, 1984, recorded in Brooklyn)
 * Live in England (Menorah,1988)
 * Shvochin Asader (1988)
 * Live in Concert for the Jews of Russia (NCSY Toronto, 1988, recorded in Toronto)
 * Shlomo Sings with the Children of Israel (Hiney Anochi V'hayeladim) (1989)
 * Shlomo Carlebach at Festival Arad (1992)
 * Shabbos with Shlomo (1992)
 * A Melave Malka in Notting Hill (1995, recorded 1.16.1993)
 * Shlomo's Greatest Stories [2 vol] (1993)
 * Shuva (1994, later packaged in 2 vol. cassette set: "Sweetest Friends")
 * Shabbos in Shomayim – The Last Album (1994)

Posthumous / ambiguously timed releases
 * Last Shabbos in Galus (Aderet SCG300)
 * Carlebach in Jerusalem (Al Eileh) (Noam, 1995)
 * The Gift of Shabbos (1995, originally packaged in 2 vol. cassette set: "Sweetest Friends")
 * Open Your Hearts (Music Made From The Soul, Vol. 1) (1986 Recordings)
 * Holy Brothers and Sisters (Music Made From The Soul, Vol. 2) (1986 Recordings)
 * HaNeshama Shel Shlomo (with Neshama Carlebach)
 * Songs of Peace (Live performance, 1975)
 * Live In South Africa (Live in Johannesburg, 1986) (2 CD)
 * Live In Memphis (2020) (streaming)

Singles
 * Am Israel Chai and Ein Kelohenou (TAV Records [French label] STE 5729/1, possibly 1967)
 * "Live 10/22/74 at the Lane Sound Cube N.Y.C." (Zimrani Records Z-10-11, 1974): Uva'uh haovdim and Mimkomcho

Compilations
 * The Essential Shlomo Carlebach (Vanguard VSD 733/34, 1978: At the Village Gate & In The Palace of the King complete)
 * The Best of Shlomo Carlibach (Hed Arzi 1973, 14 songs on Cassette 1988, 2 CD)
 * להיטי זהב Shlomo Carlebach Greatest Hits (Unplugged) (3CD, CDH 597, 1999 "For sale out of North America Only")

Appears on
 * Rebuild Thy House (B'nai Bescho) (Elana Records ER-101, 1967). Ten songs composed by Rabbi Eliyahu Hartman, five sung each by Carlebach and Cantor Sholom Katz.
 * Tanchumim (TG-201, 1975). Songs composed by Tanchum Portnoy, Carlebach sings "Sh'ma Kolenu" & "Yimloch".
 * Harmony – Songs of Cecelia Margules (Cecelia Productions, 1990). A compilation of songs by composer Cecelia Margules. Carlebach sings "Mira", "Ani Ma'amin", & "Mi Chamocha".

Books

 * Holy Beggars: A Journey from Haight Street to Jerusalem, Aryae Coopersmith, 2011, One World Light, CA
 * Rabbi Shlomo Carlebach: Life, Mission, and Legacy, Natan Ophir (Offenbacher), 2014, Urim, Jerusalem
 * The Book of Love and Prayer: Rabbi Shlomo Carlebach Book Collection, Zivi Ritchie, 2019
 * Holy Brother: Inspiring Stories and Enchanted Tales about Rabbi Shlomo Carlebach, Yitta Halberstam Mandelbaum, 2002, Rowman & Littlefield, MA
 * Lamed Vav: A Collection of the Favorite Stories of Rabbi Shlomo Carlebach, Shlomo Carlebach (Author), Tzlotana Barbara Midlo (Compiler), 2005
 * The Torah Commentary of Rabbi Shlomo Carlebach: Exodus, Rabbi Shlomo Carlebach (Author), Rabbi Shlomo Katz (Editor) 2020, Urim Publications
 * The Shlomo Carlebach Songbook, Milt Okun (Editor) 1970, Zimrani Records Inc.

title: Shlomo Carlebach