text:
Survival skills

Survival skills are techniques used to sustain life in any type of natural environment or built environment. These techniques are meant to provide basic necessities for human life, including water, food, and shelter. Survival skills also support proper knowledge and interactions with animals and plants to promote the sustaining of life over time.

Survival skills are basic ideas and abilities that ancient people invented and passed down for thousands of years. Today, survival skills are often associated with surviving in a disaster situation.

Outdoor activities such as hiking, backpacking, horseback riding, fishing, and hunting all require basic wilderness survival skills, especially to handle emergencies. Individuals who practice survival skills as a type of outdoor recreation or hobby may describe themselves as survivalists. Survival skills are often used by people living off-grid lifestyles such as homesteaders. Bushcraft and primitive living are most often self-implemented but require many of the same skills. There are also many instances of survival skills being used to avoid attention from legitimate authorities or self-serving busybodies such as fugitives (from oppression or justice), irregular migrants, draft dodgers and draft evaders, poachers, escaped prisoners, serial killers, organized criminals and terrorists, by hiding in wilderness areas. Additionally, both park rangers and conservation officers are taught survival skills to help them find missing persons, and in case they become stranded while investigating wilderness crimes. The United States Armed Forces has a training program called SERE, in which military personnel, Department of Defense civilians, intelligence personnel, and private military contractors are taught survival skills and techniques for evading capture and escaping from captivity if they need to survive and hideout in wilderness areas while avoiding capture by enemy combatants.

First aid
First aid (wilderness first aid in particular) can help a person survive and function with injuries and illnesses that would otherwise kill or compromise them. Common and dangerous injuries include:
 * Bites from snakes, spiders, and other wild animals
 * Bone fractures
 * Burns
 * Drowsiness
 * Headache
 * Heart attack
 * Hemorrhage
 * Hypothermia and hyperthermia
 * Infection from food, animal contact, or drinking non-potable water
 * Poisoning from poisonous plants or fungi
 * Sprains, particularly of the ankle
 * Vomiting
 * Wounds, which may become infected

The person may need to apply the contents of a first aid kit or, if possessing the required knowledge, naturally occurring medicinal plants, immobilize injured limbs, or even transport incapacitated comrades.

Shelter

Many people who are forced into survival situations often have an elevated risk of danger because of direct exposure to the elements. Many people in survival situations die of hypothermia or hyperthermia, or animal attacks. An effective shelter can range from a natural shelter, such as a cave, overhanging rock outcrop, or a fallen-down tree, to an intermediate form of man-made shelter such as a debris hut, tree pit shelter, or snow cave, to a completely man-made structure such as a tarp, tent, or a longhouse. It is noted that some common properties between these structures are:

 * Location (away from hazards, such as cliffs; and nearby materials, like food sources)
 * Insulation (from the ground, rain, wind, air, or sun)
 * Heat Source (either body heat or fire-heated)
 * Personal or Group Shelter (having multiple individuals)

Fire
Fire is a tool that helps meet many survival needs. A campfire can be used to boil water, rendering it safe to drink, and to cook food. Fire also creates a sense of safety and protection, which can provide an overlooked psychological boost. When temperatures are low, fire can postpone or prevent the risk of hypothermia. In a wilderness survival situation, fire can provide a sense of home in addition to being an essential energy source. Fire may deter wild animals from interfering with an individual, though some wild animals may also be attracted to the light and heat of a fire.

There are numerous methods for starting a fire in a survival situation. Fires are either started with the case of the solar spark lighter, or through a spark, as in the case of a flint striker. Fires will often be extinguished if either there is excessive wind, or if the fuel or environment is too wet. Lighting a fire without a lighter or matches, e.g. by using natural flint and metal with tinder, is a frequent subject of both books on survival and in survival courses, because it allows an individual to start a fire with few materials in the event of a disaster. There is an emphasis placed on practicing fire-making skills before venturing into the wilderness. Producing fire under adverse conditions has been made much easier by the introduction of tools such as the magnesium striker, solar spark lighter, and the fire piston.

Water

A human being can survive an average of three to five days without water. Since the human body is composed of an average of 60% water, it should be no surprise that water is higher on the list than food. The need for water dictates that unnecessary water loss by perspiration should be avoided in survival situations. Perspiration and the need for water increase with exercise. Although human water intake varies greatly depending on factors like age and gender, the average human should drink about 13 cups or 3 liters per day. Many people in survival situations perish due to dehydration, and/or the debilitating effects of water-borne pathogens from untreated water.

A typical person will lose a minimum of two to four liters of water per day under ordinary conditions, and more in hot, dry, or cold weather. Four to six liters of water or other liquids are generally required each day in the wilderness to avoid dehydration and to keep the body functioning properly. The U.S. Army survival manual does not recommend drinking water only when thirsty, as this leads to inadequate hydration. Instead, water should be consumed at regular intervals. Other groups recommend rationing water through "water discipline."

A lack of water causes dehydration, which may result in lethargy, headaches, dizziness, confusion, and eventually death. Even mild dehydration reduces endurance and impairs concentration, which is dangerous in a survival situation where clear thinking is essential. Dark yellow or brown urine is a diagnostic indicator of dehydration. To avoid dehydration, a high priority is typically assigned to locating a supply of drinking water and making provisions to render that water as safe as possible.

Recent thinking is that boiling or commercial filters are significantly safer than the use of chemicals, with the exception of chlorine dioxide.

Food
Culinary root tubers, fruit, edible mushrooms, edible nuts, edible beans, edible cereals or edible leaves, edible cacti, ants and algae can be gathered and, if needed, prepared (mostly by boiling). With the exception of leaves, these foods are relatively high in calories, providing some energy to the body. Plants are some of the easiest food sources to find in the jungle, forest, or desert because they are stationary and can thus be obtained without exerting much effort. Animal trapping, hunting, and fishing allow a survivalist to acquire high-calorie meat but require certain skills and equipment (such as bows, snares, and nets).

Focusing on survival until rescued, the Boy Scouts of America especially discourages foraging for wild foods on the grounds that the knowledge and skills needed to make a safe decision are unlikely to be possessed by those finding themselves in a wilderness survival situation.

Navigation
When going on a hike or trip in an unfamiliar location, search and rescue advises to notify a trusted contact of your destination, your planned return time, and then notify them when returning. In the event you do not return in the specified time frame, (e.g. 12 hours of the scheduled return time), your contact can contact the police for search and rescue.

Survival situations can often be resolved by finding a way to safety, or a more suitable location to wait for rescue. Types of navigation include:
 * Celestial navigation, using the sun and the night sky to locate the cardinal directions and to maintain course of travel
 * Using a map, compass or GPS receiver
 * Dead reckoning
 * Natural navigation, using the condition of surrounding natural objects (i.e. moss on a tree, snow on a hill, direction of running water, etc.)

Mental preparedness
Mental clarity and preparedness are critical to survival. The will to live in a life-and-death situation often separates those that live and those that do not. Even well-trained survival experts may be mentally affected in disaster situations. It is critical to be calm and focused during a disaster.

To the extent that stress results from testing human limits, the benefits of learning to function under stress and determining those limits may outweigh the downside of stress. There are certain strategies and mental tools that can help people cope better in a survival situation, including focusing on manageable tasks, having a Plan B available, and recognizing denial.

Earthquake
Governments such as the United States and New Zealand advise that in an earthquake, one should "Drop, Cover, and Hold."

New Zealand Civil Defense explains it this way:
 * DROP down on your hands and knees. This protects you from falling but lets you move if you need to.
 * COVER your head and neck (or your entire body if possible) under a sturdy table or desk (if it is within a few steps of you). If there is no shelter nearby, cover your head and neck with your arms and hands.
 * HOLD on to your shelter (or your position to protect your head and neck) until the shaking stops. If the shaking shifts your shelter around, move with it.

The United States Federal Emergency Management Agency (FEMA) adds that in the event of a building collapse, it is advised that you:
 * Seek protection under a structure like a table
 * Cover your mouth with your shirt to filter out dust
 * Don't move until you are confident that something won't topple on you
 * Use your phone light to signal for help, or call

Important survival items

Survivalists often carry a "survival kit." The contents of these kits vary considerably, but generally consist of items that are necessary or useful in potential survival situations, depending on the anticipated needs and location. For wilderness survival, these kits often contain items like a knife, water vessel, fire-starting equipment, first aid equipment, tools to obtain food (such as snare wire, fish hooks, or firearms), a light source, navigational aids, and signaling or communications devices. Multi-purpose tools are often chosen because they serve multiple purposes, allowing the user to reduce weight and save space.

Preconstructed survival kits may be purchased from various retailers, or individual components may be bought and assembled into a kit.

Controversial survival skills
Some survival books promote the "Universal Edibility Test." Allegedly, it is possible to distinguish edible foods from toxic ones by exposing your skin and mouth to progressively greater amounts of the food in question, with waiting periods and checks for symptoms between these exposures. However, many experts reject this method, stating that even a small amount of some "potential foods" can cause physical discomfort, illness, or even death.

Many mainstream survival experts have recommended the act of drinking urine in times of dehydration and malnutrition. However, the U.S. Army Survival Field Manual (FM 21–76) instructs that this technique is a myth and should never be used. There are several reasons to avoid drinking urine, including the high salt content of urine, potential contaminants, and the risk of bacterial exposure, despite urine often being touted as "sterile."

Many classic western movies, classic survival books, and even some school textbooks suggest that using your mouth to suck the venom out of a venomous snake bite is an appropriate treatment. However, venom that has entered the bloodstream cannot be sucked out, and it may be dangerous for a rescuer to attempt to do so. Similarly, some survivalists promote the belief that when bitten by a venomous snake, drinking your urine provides natural anti-venom. Effective snakebite treatment involves pressure bandages and prompt medical treatment, and may require antivenom.

title: Survival skills


text:
Anchisaurus

Anchisaurus is a genus of basal sauropodomorph dinosaur. It lived during the Early Jurassic Period, and its fossils have been found in the red sandstone of the Upper Portland Formation, Northeastern United States, which was deposited from the Hettangian age into the Sinemurian age, between about 200 and 192 million years ago. Until recently it was classed as a member of Prosauropoda. The genus name Anchisaurus comes from the Greek αγχι (agkhi) anchi-; "near, close" + Greek σαυρος (sauros); "lizard". Anchisaurus was coined as a replacement name for "Amphisaurus", which was itself a replacement name for Hitchcock's "Megadactylus", both of which had already been used for other animals.

Discovery and naming
Sauropodomorph remains were first documented in North America in 1818, when some bones nearly 6 ft in length were uncovered by Mr. Solomon Ellsworth Jr. while excavating a well with gunpowder in East Windsor, Connecticut. At the time of their discovery it was thought that the bones might be those of a human, but the presence of tail vertebrae falsified that idea. They are now recognized as those of an indeterminate sauropodomorph, possibly more closely related to the plateosaurian prosauropods.

In 1855, the original type specimen of Anchisaurus polyzelus, AM 41/109, which is housed at the Amherst College Museum of Natural History, was found by William Smith in Springfield, Massachusetts during blasting a well for the waterhouse at the Springfield Armory. Unfortunately, both the East Windsor and Springfield specimens were severely damaged due to the blasting at the construction sites where they were found, and many of the bones were either accidentally thrown away by the workmen or kept by interested onlookers. As a result, these dinosaurs were only known from incomplete remains.

In 1863, the son of the ichnologist Edward Hitchcock, Edward Hitchcock Jr, described the Springfield remains in a supplement to his father's work on fossil footprints, suggesting they could explain a certain mysterious kind of reptile tracks. He then contacted the British paleontologist Richard Owen. Owen advised him to name the finds as a new genus. Owen suggested the name Megadactylus, "large finger" in Greek, in reference to the enormous thumb of the animal. Hitchcock Jr himself then chose the specific name polyzelus, "much sought for" in Greek, referring to the fact that his father had for many years vainly sought to discover the identity of the track-maker.

In 1877, Professor Othniel Charles Marsh had noted that the name Megadactylus had been preoccupied by Megadactylus Fitzinger 1843, a subgenus of the lizard genus Stellio. In 1882, he replaced the name with Amphisaurus, "near saurian", probably referring to Marsh's interpretation of it as intermediate between primitive dinosaurs—at the time the British Palaeosaurus was an example of what was thought to be a primitive dinosaur—and more derived dinosaurs. In 1885, Marsh had discovered that this name also had been preoccupied, by the anthracosaurian Amphisaurus Barkas 1870, and again replaced it by Anchisaurus, with the same meaning.

Meanwhile, nearly complete specimens had been found in Manchester, Connecticut. In 1884, a series of bridges was built over the Hop Creek. Sandstone blocks were sawed out of Wolcott's Quarry north of Buckland Station. On 20 October, an amateur paleontologist, Charles H. Owen, observed that a block had been removed containing the hind part of a skeleton. He warned Marsh who, using T. A. Bostwick as an intermediary, acquired the piece from the quarry owner, Charles O. Wolcott. Marsh tried to secure the front half of the skeleton but it had already been used in a bridge abutment. The specimen, YPM 208, was named Anchisaurus major, "the larger one", by Marsh in 1889. Eventually, when the bridge was demolished in August 1969, John Ostrom would save the front block. Subsequently, two other dinosaur fossils were located in the quarry. Six metres south of the original find a second skeleton was visible in the quarry face. It was removed as a single block and given the inventory number YPM 1883. In Yale, the part containing the skull was split off and became specimen YPM 40313. In 1891, Marsh made Anchisaurus major a separate genus, Ammosaurus, the "sand saurian". In the same publication he named YPM 1883/YPM 40313 as a new species of Anchisaurus, Anchisaurus colurus, "the mangled one". They served as the templates from which O. C. Marsh in 1893 restored the skeleton. The Manchester specimens are now considered conspecific with Anchisaurus polyzelus. The East Windsor and Manchester specimens are housed at the Peabody Museum of Natural History at Yale University.

The type species is Hitchcock's A. polyzelus. Marsh's A. major (also known as Ammosaurus), A. solus, and A. colurus (also known as Yaleosaurus), have since been recognized as synonyms of A. polyzelus, their supposed differences being due to misinterpretation and different stages of growth. In 2015, the ICZN formally made the more complete type specimen of A. colurus the neotype of the genus Anchisaurus and the species A. polyzelus, rendering A. polyzelus and A. colurus objective synonyms (both names being based on exactly the same fossil).

Broom named Gyposaurus capensis in 1911, from bones discovered in South Africa but Peter Galton renamed these Anchisaurus capensis in 1976. This species has since been reclassified again and is probably a juvenile of Massospondylus carinatus. G. sinensis was also referred here, but appears to be a distinct animal.

The Navajo Sandstone of Arizona is the same age as the Portland Formation, and has produced prosauropod remains that have been referred to as Ammosaurus. However, it is possible that these actually belong to the genus Massospondylus, otherwise known only from South Africa.

In the eastern Canadian province of Nova Scotia, scientists have unearthed prosauropods from the McCoy Brook Formation, which is about 200 to 197 million years old, from the Early Jurassic Hettangian stage. The Nova Scotia material provides clues about the diet of these animals. A large number of gastroliths, stones swallowed to grind up plant material in the gut, were found in the abdomen, as well as bone from the skull of a small sphenodont, Clevosaurus. This indicates that these dinosaurs were omnivorous, with a diet mainly consisting of plants but with an occasional supplement of meat. However, these remains have never been fully described or illustrated and were only tentatively referred to Ammosaurus. A further study identified them as a new taxon of sauropodomorph, Fendusaurus eldoni.

Description
Anchisaurus was a rather small dinosaur, with a length of just over 2 m, which helps explain why it was once mistaken for human bones. It probably weighed around 27 kg. However, Marsh's species A. major (also known as Ammosaurus) was larger, from 2.5 to 4 m and some estimates give it a weight of up to 70 lb. Gregory S. Paul estimated its length at 2.2 m and its weight at 20 kg in 2010.

According to the presence of cf. Otozoum tracks on the Connecticut Valley, Anchisaurus could reach even greater sizes. Otozoum tracks were made by a semibipedal to quadrupedal sauropodomorph close to or on the line leading toward eusauropods. Anchisaurus is one of the two sauropodomorphs recognized in the zone. Based on the four known specimens of Anchisaurus, Yates estimated that the animal measured up to 4.9 m in length. This matches well with the estimated average size of the adult Eubrontes track-maker in the Hartford and Deerfield basins. Based on the largest known Eubrontes footprint, exceptionally large individuals of Anchisaurus probably measured up to 6 m in length.

Classification
Due to its primitive appearance, Anchisaurus was previously classified as a prosauropod, a member of a group of animals related to or ancestral to the sauropods. Recent investigations show that a group of traditional prosauropods form a monophyletic sister-group to Sauropoda, and that Anchisaurus is instead closer to sauropods.

The family Anchisauridae was first proposed by Othniel Charles Marsh in 1885 and later defined as a clade consisting of Anchisaurus and its nearest relatives. However, it is not clear which other genera are included in the family; many of the dinosaurs once included have since been moved elsewhere, and the group is not used in most current taxonomies.

Paleobiology
Fossils of Anchisaurus were originally discovered in the Portland Formation of the Newark Supergroup in the Connecticut River Valley. This formation preserves an arid environment with strong wet and dry seasons, from the Hettangian age into the Sinemurian age, between about 200 and 195 million years ago, when it lived alongside theropods like Dilophosaurus and Coelophysis kayentakatae.

Digesting plant matter is a much more intensive biochemical process than digesting meat. This herbivore swallowed gastroliths (gizzard stones) to help break down the food in its stomach. Herbivorous dinosaurs needed a huge gut. Since this had to be positioned in front of the pelvis, balancing on two legs became increasingly difficult, as dinosaurs became larger and they gradually evolved into the quadrupedal position that characterizes the later sauropods such as Diplodocus. Prosauropods represented a middle phase between the earliest bipedal herbivores and the later giant sauropods. As a prosauropod, Anchisaurus was mostly typical of this group, which flourished briefly during the late Triassic and early Jurassic. Anchisaurus teeth, used to rip food, were shaped like spoons. It had fewer and more widely spaced teeth than true prosauropods, and as Peter Galton and Michael Cluver observed, narrower feet. Anchisaurus would have spent most of its time on four legs but could have reared up on its hind legs to reach higher plants.

As a facultative biped, Anchisaurus had to have multi-purpose front legs. As 'hands', they could be turned inwards and be used for grasping. It had a simple reversible first 'finger', similar to a 'thumb'. As feet, the five toes could be placed flat against the floor and were strong at the ankle. This unspecialized design is typical of the early dinosaurs.

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

title: Anchisaurus


text:
Hilde Hildebrand

Emma Minna Hilde Hildebrand (10 September 1897 – 12 May 1976) was a German actress born in Hanover, Germany on 10 September 1897. She died at the age of 78 in Grunewald, Berlin, on 27 May 1976.

Selected filmography

 * Die Scheidungsehe (1920, Short)
 * Der Herr Papa - Else (1921)
 * Es bleibt in der Familie (1922, Short) as Schauspielerin Molly
 * Schwarzwaldkinder (1922) as Liesbeth, Tochter von Nikodemus Grieshaber
 * Lohengrins Heirat (1922) as Elsa
 * Hotel zum goldenen Engel (1922) as Ella
 * Der Herr Landrat (1922) as Molli Jolli
 * The Dealer from Amsterdam (1925) as Susi
 * Sechs Mädchen suchen Nachtquartier (1928)
 * The Gallant Hussar (1928) Vilma von Noszty
 * Rasputins Liebesabenteuer (1928) Dirne Gregubowa
 * Meine Frau, seine Frau (1931, Short)
 * Different Morals (1931) Cora Petry
 * The Fate of Renate Langen (1931) as Marion
 * Arme, kleine Eva! (1931) as Erna Steindamm
 * Panic in Chicago (1931) as Susy Owen
 * The Little Escapade (1931) as Lona Wernecke, seine Frau
 * Bobby Gets Going (1931) as Olga Loty
 * Madame Makes Her Exit (1931) as Eva - die Freundin
 * My Leopold (1931) as Rosita
 * The Unknown Guest (1931) as Ita Hanna
 * The Ladies Diplomat (1932) as Olga seine Frau
 * The Beautiful Adventure (1932) as Frau de Serignon
 * Strafsache van Geldern (1932)
 * Drei von der Kavallerie (1932) as Lola von Heldburg
 * Ballhaus goldener Engel (1932)
 * The Importance of Being Earnest (1932)
 * When Love Sets the Fashion (1932) as Suzanne
 * Impossible Love (1932) as Frl. Martini
 * Ein Lied für Dich (1933)
 * Moral und Liebe (1933) as Lissy
 * Manolescu, Prince of Thieves (1933) as Marion Lamond
 * Jumping Into the Abyss (1933) as Eva Volkmann
 * Greetings and Kisses, Veronika (1933) as Klara Becker, seine Frau
 * D. K. 1 greift ein (1933) as  Olly
 * Ways to a Good Marriage (1933) as Eugenie von Bergen, die nymphomanische Frau
 * Love Must Be Understood (1933) as Ellen Parker, seine Braut
 * Keine Angst vor Liebe (1933) as Frau Bobrinski
 * Gretel Wins First Prize (1933) as Gerda, seine geschiedene Frau
 * Viktor und Viktoria (1933) as Ellinor
 * My Heart Calls You (1934) as Margot
 * Pipin der Kurze (1934) as Rita, Schauspielerin
 * Little Dorrit (1934) as Lily, seine Tochter
 * Polish Blood (1934) as Wanda Kwasinskaja
 * The English Marriage (1934) as Bella Amery
 * Peter, Paul and Nanette (1935) as Mary
 * Ein falscher Fuffziger (1935) as Frau Strachwitz
 * Barcarole (1935) as Ludovisca
 * Artisten (1935) as Vera Leander
 * Amphitryon (1935) as 1. Freundin Alkmenes
 * The Private Life of Louis XIV (1935) as Duchesse de Montespan
 * The King's Prisoner (1935) as Fräulein von Mallwitz
 * I Was Jack Mortimer (1935) as Daisy
 * His Late Excellency (1935) as Baronin v. Windegg
 * The Czar's Courier (1936) as Zangara, Ogareff's mistress
 * Die letzte Fahrt der Santa Margareta (1936) as Miß Mabel Glann
 * Tomfoolery (1936) as Aimée
 * Fräulein Veronika (1936) as Dora
 * Maria the Maid (1936) as Actress Alice Winter
 * Kinderarzt Dr. Engel (1936) as Mutter eines Kindes im Krankenhaus
 * Madona in Warenhaus (1936)
 * Mother Song (1937) as Ricarda Doret, seine Frau
 * Es leuchten die Sterne (1938) as Singer
 * The Girl of Last Night (1938) as Lady Darnmore
 * Der Tag nach der Scheidung (1938) as Susi Lang
 * Dance on the Volcano (1938) as Gräfin X
 * The Green Emperor (1939) as Nora
 * Bel Ami (1939) as Clotilde von Marelle
 * New Year's Eve on Alexanderplatz (1939) as Madeleine
 * Parkstraße 13 (1939) as Baronin Bornegg
 * Marriage in Small Doses (1939) as Frau Conradi
 * Das Glück wohnt nebenan (1939)
 * Frau nach Maß (1940) as Hermine Campe
 * My Daughter Doesn't Do That (1940) as Sängerin
 * Der Kleinstadtpoet (1940) as Lona Elvira
 * Alarm (1941) as Pensionsinhaberin Frau Anders
 * Jenny und der Herr im Frack (1941) as Lilly Hegedüsch
 * Die heimlichen Bräute (1942) as Daniela Dannenberg Sängerin
 * Reise in die Vergangenheit (1943) as Lily, Carlos Frau
 * Die schwache Stunde (1943) as Roxy
 * Spiel (1944)
 * Große Freiheit Nr. 7 (1944) as Anita
 * Spiel mit der Liebe (1944)
 * Ich bitte um Vollmacht (1944) as Sängerin Daniela Dannberg
 * The Appeal to Conscience (1945)
 * Ghost in the Castle (1947) as Camilla
 *  (1948) as Jeanette
 * The Appeal to Conscience (1949) as Meta Puchalla
 * Kätchen für alles (1949) as Maria
 * Law of Love (1949) as Signora Rinuccini
 * Kleiner Wagen – große Liebe (1949)
 * Schuß um Mitternacht (1950) as Schauspielerin Elvira
 * Verlobte Leute (1950) as Frau Rehbein - die Portiersfrau
 * The Orplid Mystery (1950) as Mrs. Eleanor Hoopman
 * Glück muß man haben (1950) as Mademoiselle Yvonne
 * The Tiger Akbar (1951) as Madame Regina, Kunstreiterin
 * Immortal Light (1951) as Madame de Latour
 * The Guilt of Doctor Homma (1951) as Frau Burde
 * She (1954) as Nachbarin
 * The Three from the Filling Station (1954)
 * Pariser Geschichten (1956)
 * Adorable Arabella (1959) as Lady Bridlington
 * Carnival Confession (1960) as Mme. Guttier

Television

 * 1957: Weekend (TV film)
 * 1958: César (TV film) - Honorine, Fannys Mutter
 * 1958: Colombe (TV film) - Madame Alexandre
 * 1959: The Abduction of the Sabine Women (TV film) - Friedrike Gollwitz
 * 1961: Einladung ins Schloß (TV film) - Madame Desmermortes
 * 1962: Nicht zuhören, meine Damen! (TV film) - Julie Bille en Bois
 * 1962: Überfahrt (TV film) - Mrs. Cliveden-Banks
 * 1963:  - Mrs. Celia Peachum
 * 1963: Heiraten ist immer ein Risiko (TV film) - Lydia Barbent
 * 1964: Bis ans Ende (TV film) - Agatha Payne
 * 1969: Katzenzungen (TV film) - Tante Fini
 * 1971: Der Kommissar: Der Moormörder (TV series episode) - Frau Steger
 * 1971: Wölfe und Schafe (TV film) - Meropa Mursawetzkaja
 * 1972: Das System Fabrizzi (TV film) - Signora Sartori (final film role)

title: Hilde Hildebrand


text:
Tzitzit

Tzitzit ( ṣīṣīṯ, ; plural ṣīṣiyyōṯ, Ashkenazi: tzitzis; and Samaritan:  ṣeṣet) are specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are usually attached to the four corners of the tallit gadol (prayer shawl), usually referred to simply as a tallit or tallis; and tallit katan (everyday undershirt). Through synecdoche, a tallit katan may be referred to as tzitzit.

Etymology
The word may derive from the Hebrew root [n-ts-h]. Tzitzit shares this root with the Hebrew for 'lock of hair'. For example, in the Book of Ezekiel an angel grabs the prophet "by the tzitzit of [his] head;" he could be said to be "dragged by his hair."

A popular etymological interpretation of tzitzit derives from another word which shares this root. Nitzah ( 'budding flower') may once have referred to floral ornamentation on clothing. One can hear distinct similarities with contemporaneous Akkadian clothing vocabulary: sisiktu ('thread', 'edge', 'loom') or tsitstsatu (a floral ornamentation). This hypothesis is supported by the fact that the custom of making fringes from extending the threads of embroidery was common in the ancient Near East as the means of strengthening the fabric. The further analyses of the antique iconography suggest that apart from this pragmatic purpose the tassels could also decorate the cloth and as such be a marker of the social status: the more elaborate and elegant the fringes, the higher the position of the owner. In addition to this and given the unique nature of each of the tassels it could also be used as a personal "signet" for sealing documents. This data has led the scholars to assume that the practice itself is of very ancient origins and evolved into Jewish ritual clothing where it was invested with religious meaning.

The ending -it is the feminine adjectival suffix, used here to form a feminine singular noun. In the Hebrew Bible (Tanakh), this noun is used to refer to one or many tassels, but later scholars used the feminine plural tzitziyot. In English-language academic texts on Judaica the term is sometimes translated as show-fringes. The Septuagint translation is tassels (Greek plural κράσπεδα kraspeda, from singular κράσπεδον kraspedon).

Torah sources
The Five Books of Moses mention ritual fringes in two places: "Hashem said to Moses as follows: Speak to the sons of Israel and say to them [that they must] make for themselves tzitzit upon the corners of the clothes for generations, and on the tzitzit give a string of techelet. And they shall have for themselves tzitzit and they will see them and they will remember all of the commandments of Hashem and they will do them, and they will not stray after their hearts and eyes so that they shall not pursue after them. So that they will remember and adhere to all of my commandments and will remain holy to their God. I am Hashem your God who took you out of the land of Egypt to be for you a God. I am Hashem your God."

"You shall make tassels on the four corners of the garment with which you cover yourself."

Since the Hebrew word kanaph can mean 'corner' or 'border', the specific place of the attachment of the fringes is unclear. Their exact number is also not specified. Lastly, the passage lacks any instructions on the binding of the fringes, save for the obligation to include "a cord of blue" (Heb. ptil tchelet). The lack of detail on these points suggests that the tying of tzitzit was to a great extent Oral Torah until the third to first century BCE with the codifying of the Talmud.

The primary mnemonic purposes of this mitzvah are expressed clearly: wearing tzitzit reminds a daily practitioner to bring God's love into action by practicing all other mitzvot. The paragraph from Numbers is included in daily prayer as the final paragraph of the Shema. Here, tzitzit also remind Jews that they are no longer slaves.

Rabbinic Judaism
The Talmud equates observance of tzitzit with that of all the mitzvot. Maimonides includes it as a major commandment along with circumcision and the Passover offering.

The tallit and tallit katan are four-cornered garments worn by practicing Jews which incorporate tzitzit. The tallit katan garment itself is commonly referred to as tzitzit.The tallit is typically worn over the shirt/ clothes, like a cloak, whereas the tallit katan (or arba kanfot) is smaller and worn underneath the clothing. It is a simplistic garment with a front and back fold, creating four corners to which the tzitzit are fastened. The blue thread mentioned in the Torah, tekhelet, is omitted by most Rabbinic Jews due to controversy over the dye-making process.

Fabrics
The medieval rabbis debated the source of the tzitzit obligation for garments made from different types of fabric. All agree that garments made from wool or linen (the typical materials of Biblical garments) require tzitzit by Biblical law. However, they debated whether the requirement is Biblical or rabbinic if the garment is made from any other material. The Shulchan Aruch ruled that this obligation is rabbinic, while the Rema ruled that it is Biblical.

The Torah forbids shatnez ("intertying" wool and linen together). However, unlike other forms of kil'ayim (combinations of various phenomena like planting different types of seed or ploughing with different animals ), there is an exception to the rule: shatnez was not only allowed but required in the priestly garments, which combined dyed-wool and linen threads. According to the rabbis, this exemption to shatnez applied only while performing priestly service. Rabbinic Judaism (but not Karaite Judaism or Samaritanism) makes a further exemption to this law for tzitzit, based on the Torah's juxtaposition of the laws for shaatnez and tzitzit in Deuteronomy 22:11-12. Thus, according to rabbinic Judaism, both laymen and priests were supposed to wear mixtures of wool and linen all the time. From this perspective, the shatnez of the layman reflects that of the priest.

In practice, the rabbinic sages permitted using wool and linen strings in tandem only when what they hold to be genuine tekhelet is available.

Threads and knots
The tassel (tzitzit) on each corner is made of four strands, which must be made with intent. These strands are then threaded and hang down, appearing to be eight. (It is customary that each of the four strands is made of eight fine threads, known as kaful shemoneh). The four strands are passed through a hole (or according to some: two holes) 1-2 inches (25 to 50 mm) away from the corner of the cloth. There are numerous customs as to how to tie the tassels. The Talmud explains that the Bible requires an upper knot (kesher elyon) and one wrapping of three winds (hulya). The Talmud enjoined that between seven and thirteen hulyot be tied, and that "one must start and end with the color of the garment". As for the making of knots in between the hulyot, the Talmud is inconclusive, and as such later poskim have interpreted this requirement in various ways. The Talmud described tying assuming the use of tekhelet dye. Following the loss of the source of the dye, various customs of tying were introduced to compensate for the lack of this primary element.

The tying method which gained the widest acceptance can be described as follows: The four strands of the tzitzit are passed through a hole near the garment's corner. The two groups of four ends are double-knotted to each other at the edge of the garment near the hole. One of the four strands (known as the shamash) is made longer than the others. The long end of the shamash is wound around the other seven ends and double-knotted; this is done repeatedly so as to make a total of five double knots separated by four sections of winding, with a total length of at least four inches, leaving free-hanging ends that are twice that long This tying procedure is used for each of the garment's four corners; if it has more than four corners, the four that are farthest apart are used.

In Ashkenazi custom, the four sections of winding number 7-8-11-13 winds, respectively. The total number of winds comes to 39, which is the same number of winds if one were to tie according to the Talmud's instruction of 13 hulyot of 3 winds each. Furthermore, the number 39 is found to be significant in that it is the gematria (numerical equivalent) of the words: "The Lord is One" (Deuteronomy 6:4). Others, especially Sephardi Jews, use 10-5-6-5 as the number of windings, a combination that represents directly the spelling of the Tetragrammaton (whose numerical value is 26).

Before tying begins, declaration of intent is recited: L'Shem Mitzvat Tzitzit ('for the sake of the commandment of tzitzit').

Interpretations
Rashi, a prominent Jewish commentator, bases the number of knots on a gematria: the word tzitzit (in its Mishnaic spelling, ) has the value 600. Each tassel has eight threads (when doubled over) and five sets of knots, totaling 13. The sum of all numbers is 613, traditionally the number of commandments in the Torah. This reflects the concept that donning a garment with tzitzyot reminds its wearer of all Torah commandments, as specified in Numbers 15:39. (Rashi knots are worn by the majority of Ashkenazic Eastern European Jews.)

Nachmanides disagrees with Rashi, pointing out that the Biblical spelling of the word tzitzit has the gematria of 590 rather than 600, which upends Rashi's proposed gematria. He points out that in the Biblical quote "you shall see it and remember them", the singular form it can refer only to the thread of tekhelet. The tekhelet strand serves this purpose, explains the Talmud, for the blue color of tekhelet resembles the ocean, which in turn resembles the sky, which in turn is said to resemble God's holy throne – thus reminding all of the divine mission to fulfill His commandments. (Nachmanides knots are worn by the majority of Sephardic Jews and Teimani Jews)

Modern Biblical scholar Jacob Milgrom notes than in ancient Middle Eastern societies, the corner of the garment was often elaborately decorated to "ma[k]e an important social statement", functioning as a "symbolic extension of the owner himself". He also notes that the Torah requires tekhelet, normally a royal and priestly color, to be used by all Jews: "The tzitzit are the epitome of the democratic thrust within Judaism, which equalizes not by leveling but by elevating. All of Israel is enjoined to become a nation of priests... tzitzit is not restricted to Israel's leaders, be they kings, rabbis or scholars. It is the uniform of all Israel..."

Tekhelet
Tekhelet (תכלת) is a color dye which the Hebrew Bible commands the Jews to use for one, two, or four of the eight half-strings hanging down (as interpreted in Rabbinic Judaism), or a number of cords ranging from one up to the same number of threads as the non-tekhelet threads (according to opinions in Karaite Judaism). At some point following the destruction of the Second Temple, the knowledge and tradition about the correct method of the dye was lost for Rabbinic Judaism in Israel and since then, most rabbinic diaspora Jews and Israeli Jews as well have worn plain white tzitziyot without any dyes. Tekhelet, which appears 48 times in the Tanakh – translated by the Septuagint as iakinthinos (ὑακίνθινος, blue) – is a specific blue-violet dye produced, according to the rabbis, from a creature referred to as a Ḥillazon, other blue dyes being unacceptable. Some explain the black stripes found on many traditional prayer shawls as representing the loss of this dye.

While there is no prohibition on wearing blue dye from another source, the rabbis maintain that other kinds of tekhelet do not fulfill the mitzvah of tekhelet, and thus all the strings have been traditionally kept un-dyed (i.e., white) for many centuries. In recent times, with the (debated) re-discovery of the Ḥillazon in the Murex trunculus mollusk, some have noted that one cannot fulfill the mitzvah of tzitzit without the tekhelet strand. This position, however, has been strongly disputed. Others have disputed whether the coloring that comes from the Murex trunculus is the same as the biblical tekhelet, based on the fact that according to traditional Jewish sources tekhelet is supposed to be a dark shade of blue, while wool that was discovered in archaeological excavations and was found to have been colored with Murex dye is violet.

When tekhelet is used, there are varying opinions in rabbinic literature as to how many of the strands are to be dyed: one of eight (Rambam), two of eight (Raavad), four of eight (Tosafot). While the white threads are to be made of the material of the garment, rabbinic law instructs that the tekhelet-dyed thread must be made of wool. According to several rabbinic sages, blue is the color of God's Glory. Staring at this color aids in meditation, bringing us a glimpse of the "pavement of sapphire, like the very sky for purity", which is a likeness of the Throne of God. Many items in the Mishkan, the portable sanctuary in the wilderness, such as the Menorah, many of the vessels, and the Ark of the Covenant, were covered with a blue-violet cloth when transported from place to place.

The other threads
The other threads in the tzitzit (all the threads, where tekhelet is not used) are described as "white". This may be interpreted either literally (by Rama) or as meaning the same colour as the main garment (Rambam). Normally, the garment itself is white so that the divergence does not arise. Similarly the threads may be made either of wool or of the same fabric as the garment; again many authorities recommend using a woollen garment so that all views are satisfied.

Tzitzit for women
In rabbinic law, tzitzit is considered a "time-dependent positive commandment", as the Torah (Numbers 15:39) mentions "seeing" one's tzitzit, and one could not see them in the darkness of night, but rather only in daytime. In general, women are not required to perform time-dependent positive commandments, but may perform them if they choose to. Therefore, many Rishonim permitted women to wear tzitzit (including Isaac ibn Ghiyyat, Rashi, Rabbeinu Tam, Baal HaMaor, Rambam, Raaviyah, Rashba, and Ra'ah). Similarly, the Shulchan Aruch rules that women may wear garments with tzitzit. Opinions differ on whether women may make the blessing on such "optional" commandments; in general Ashkenazi women make the blessing, and Sephardic women do not.

At the same time, other Rishonim, beginning with R' Meir of Rothenburg, hold that women should not wear tzitzit for various reasons. The Rema states that while women are technically allowed to don a tallit, doing so would appear to be an act of arrogance (yuhara). The Maharil and the Targum Yonatan Ben Uziel view a garment with tzitzit as a "male garment", and thus forbidden to women as cross-dressing. Some other sources mention concern for shaatnez or carrying on shabbat.

The vast majority of contemporary Orthodox authorities forbid the donning of a tallit by women, although Moshe Feinstein, Joseph Soloveitchik, and Eliezer Melamed approve women wearing tzitzit in private, if their motivation is "for God's sake" rather than motivated by external movements such as feminism. When the Satmar Rebbe's wife died, she was found to be wearing tzitzit (a tallit kattan) under her clothes.

Women in Conservative Judaism have revived the wearing of the tallit since the 1970s, usually using colors and fabrics distinct from the traditional garment worn by men. The Rabbinical Assembly has since formally approved the wearing and tying of tzitzit by women. It has become common in Reform and other non-Orthodox streams for girls to receive a tallit at their bat mitzvah, although some do not subsequently wear it on a regular basis. Other women have adopted the tallit later in life, to connect with their communities, embody egalitarian values, or create a personalized connection to Judaism. It is rare for women to wear a tallit katan.

Karaite tzitzit
Karaite Jews maintain that the tzitziyot must be braided and have the appearance of chains, rather than being knotted as are the tzitziyot of Rabbinic Judaism.

Karaites tzitziyot have blue-violet threads (tekhelet) in them. In contrast to rabbinic Jews, Karaites believe that the tekhelet source can be any dye, except those produced from impure (a definition mostly overlapping "un-kosher") species, such as the molluscs used by Rabbinic Jews. Instead, Karaites propose that the source of the dye was indigo or woad (Isatis tinctoria). Karaites also consider synthetic blue or blue-violet to be acceptable for tekhelet. Contrary to some claims, Karaites do not hang tzitziyot on their walls.

Samaritan tzitzit
In the Samaritan tradition, the tallit is a gown worn over their clothes during most holy days, and the tzitzit are the 22 "buttons" on the right lapel of the gown, and the corresponding loops on its left lapel. The tzitziyot are always in the same color as the gown, which is usually white.

Another version of Samaritan tzitzit is the simple fringes on the sides of the very large white tallit worn by the priests when carrying a Torah scroll.

Similarly to most Orthodox rabbinic Jews, the Samaritans hold that the blue-violet tekhelet thread for their tzitziyot was produced from a specific dye, and claim that the tradition for producing it was lost.

Contrary to some rumors, the Samaritans do not use either rabbinic or Karaite tziziyot.

In archaeology and secular scholarship
According to the modern documentary hypothesis, the reference to tzitzit in Numbers comes from the Priestly Code, while that from Deuteronomy comes from the Deuteronomic Code. They are believed to date to around the late 8th century BCE and late 7th century BCE, respectively, some time after the practice became part of regular ritual. The custom however, clearly predates these codes, and was not limited to Israel. Images of the custom have been found on several ancient Near East inscriptions in contexts suggesting that it was practiced across the Near East. While uses the Hebrew tzitzit,  employs the plural form of gadil, which is an Akkadian loanword for a 'cord' or 'string'. The reason for this lexical change is open to speculation, yet, the scholars are inclined to assume that in the times when Deuteronomy was composed, the meaning of the tzitzit of had been lost and the gedîlîm is a dynamic translation of an unusual term.

title: Tzitzit


text:
Royal Canberra Hospital implosion

The Royal Canberra Hospital implosion was a failed building implosion that killed one person and injured nine others. The implosion occurred on 13 July 1997, when the city's superseded hospital buildings at Acton Peninsula on Lake Burley Griffin (that formerly constituted the Royal Canberra Hospital) were demolished to make way for the National Museum of Australia.

Background
The Royal Canberra Hospital closed on 27 November 1991 amid much controversy. Consultant physician Marcus de Laune Faunce wrote: "Towards the end of 1990 many Canberra citizens were either bewildered, angered or saddened as they realised that the Royal Canberra Hospital on Acton Peninsula was soon to be closed. Its staffing structure and organisation were thought to have been planned in step with population needs and the hospital was firmly and warmly placed in the memories and affections of many people. Its beautiful, central position on the lake had been marked by Walter Burley Griffin on his original plan. After its formative years, it served Canberra for more than three decades as a first-class hospital staffed by hard-working, skilled and caring health workers. With its magnificent site and proximity to the Australian National University it had enormous potential as a future teaching hospital reflecting the best of Australian medical services."

Implosion
In April 1995 the Keating Government agreed in principle with the Australian Capital Territory (ACT) Government to exchange certain sites of land within the ACT to facilitate the building of the National Museum. In July 1995 a feasibility study was undertaken for the demolition and clearance of the buildings on Acton Peninsula. On 4 August 1995 the ACT Cabinet approved a submission recommending the implosion method of demolition. On Friday 13 December 1996 the Prime Minister, John Howard, announced the design work on Acton Peninsula for the National Museum would begin immediately. The next day, a fence was erected around the site.

The demolition of the Canberra Hospital by way of implosion was billed as a spectator event by the ACT government. For this event, over 100,000 people, one of the largest crowds in Canberra's history, were in attendance.

The implosion of the Royal Canberra Hospital was a disaster, with large pieces of debris reaching spectators situated 500 metres away on the opposite side of the Lake at a designated safe viewing location. A twelve-year-old girl, Katie Bender, was killed instantly, and nine other people were injured. Large fragments of masonry and metal were found 650 metres from the demolition site. The main building did not fully disintegrate and was manually demolished afterwards.

Aftermath
The ACT Government led by Kate Carnell was subject to sustained criticism, and a number of official inquiries were held. Many people complained the event should never have been made a public spectacle, as they felt this was inviting disaster. Other people felt that this was unfair, as implosions around the world generally excited local interest and had an enviable safety record.. The Chief Minister did give her full approval to promote the implosion as a public event, drawing a near-record Canberra crowd.

ACT Work Cover is the authority responsible for administering, implementing and enforcing legislation in the Australian Capital Territory covering occupational health and safety (OH&S), workers' compensation, dangerous substances and labour regulation. The coroner found that the authority did not follow established safety processes. It failed to ensure that the explosive workplan required by the ACT Demolition Code of Practice was met. It also failed to scrutinise departures from the original demolition workplans and to issue appropriate prohibition notices in accordance with the OH&S Act to ensure the methodology was safe, not only to the workplace employees but also to the public.

The ACT Government has since carried out two bridge implosions without prior notice, as part of the Gungahlin Drive Extension project. The first one was carried out following an unexpected disruption to traffic, and the second one was carried at an early hour of a Saturday morning with a 1 km exclusion zone.

In popular culture
The implosions were featured in news reel footage in the film Joe Cinque's Consolation (2016).

title: Royal Canberra Hospital implosion


text:
Talk:Zebulon Vance

Common name
Regarding the move of this page, Zeb Vance (46%), Z. B. Vance (46%), and Zebulon B. Vance (13%) are the only iterations of Vance's name that constitute over 5% of references to him on newspapers.com. Per WP:INITS, a written-out name is preferable to simply initials if the written-out version is used by RS. Star Garnet (talk) 22:14, 16 June 2023 (UTC)

 * I have mixed feelings about this change. Firstly, newspapers traditionally used shortened versions of names to save space and are, therefore, not a definitive source that should be used in determining a person's common name. Other period sources that would be better to consult include a person's publications, the name they used when performing or running for elected office, and even the name used on monuments and tombstones. In his day, Vance was clearly known by his full name. In the UNC Dialectic Society reference cited in the article, his membership is listed under Zebulon as are eulogies. When his "Scattered Nations" speech was published, his full name was printed on the cover. Even his obituary in the New York Times refers to him as Zebulon, not Zeb. We should also consider the name in current usage by modern historians and historic sites. Because he was a governor and is associated with institutions, place names, and a state historic site in North Carolina, the modern usage has been shaped by what he is referred to by the State of North Carolina--which is Zebulon. Although Zeb was a known nickname in the 19th century, even in his era, Vance was clearly known as Zebulon. It is akin to President Lincoln, commonly called Abe by his contemporaries, but still listed as Abraham in Wikipedia. Rublamb (talk) 01:00, 17 June 2023 (UTC)
 * I also believe this move was too hasty. Anecdotally, in most written histories I've seen with mentions of Vance, he's referred to as "Zebulon B. Vance" or "Zebulon Vance" (though I do concede McKinney's 2005 biography of him refers to him as "Zeb Vance" in the title). Regardless of the end result here I wish this would have been discussed first. -Indy beetle (talk) 08:03, 17 June 2023 (UTC)
 * @Indy beetle: Please see and join in the move discussion below. Thanks, Rublamb (talk) 16:52, 3 July 2023 (UTC)

Requested move 1 July 2023

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this discussion.

The result of the move request was: Move to Zebulon Vance. Participants in this discussion agree the previous move was not supported by any prior measurement of page consensus. Further, this brief discussion seems to indicate the subject's middle name is superfluous for disambiguation purposes; this simpler article title best meets both CONCISE and COMMONNAME. BusterD (talk) 13:55, 10 July 2023 (UTC)

Zeb Vance → Zebulon Baird Vance – Under discussion is the restoration of this article to its former name. The article was moved to Vance's nickname of "Zeb" without prior discussion and based on data from historical newspapers which traditionally shortened names to save space. Zebulon is the name used in his publications, his obituary in the New York Times, on numerous monuments, and in places and institutions named after him. Modern historians refer to him as Zebulan, as does the State of North Carolina which manages his birthplace as an historic site. Rublamb (talk) 22:51, 1 July 2023 (UTC)

 * How about just Zebulon Vance? A little more WP:CONCISE and also the most WP:COMMONNAME per Google Ngrams. {{replyto| SilverLocust }} (talk) 03:19, 8 July 2023 (UTC)
 * I am fine with either that or Zebulon B. Vance. I agree that his full name is not needed as there is unlikely to be someone else with this name. Rublamb (talk) 03:30, 8 July 2023 (UTC)
 * Okay. Then I support the alternative Zebulon Vance (and mildly oppose Zebulon Baird Vance) for the policy reasons I stated. {{replyto| SilverLocust }} (talk) 00:55, 9 July 2023 (UTC)

The discussion above is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.

'the family enslaved as many as eighteen people.'
Again this ridiculous newspeak aiming to somehow show extra righteousness. The family didn't 'enslave people', they bought slaves. Whoever first violently captured the individuals or their ancestors and started treating them as slaves was the one who enslaved them. That was most likely some African chieftain from a rival tribe. 'Enslaving people' would mean something like raiding people's homes and abducting them (or, in many pre-modern jurisdictions, legally acquiring ownership of their persons in compensation for forfeited loans given to them). That's not what the Vances did. It is not the case that every person who acquires an already enslaved person 'enslaves them' again. I am talking about the established distinctions and definitions that have been used for millennia, since the times of Antiquity and the Middle Ages, when enslaving people was standard practice in Europe and the Near East (quite irrespective of the victims' race), and people did feel the need for clear language to refer to it. But no, this has to be ignored. 'I'm so brave, radical and controversial as to oppose slavery! You others may technically oppose slavery, too, but I really oppose slavery, in the right way, including by using non-standard and confusing definitions of words!' Reminds me of how the word 'rape', which used to mean having sex with a person clearly against their will, by using force, is now increasingly used solely based on the age of the person or the degree of power the other person had over them. 62.73.69.121 (talk) 18:05, 2 January 2024 (UTC)

 * Wiktionary's page for enslave provides the following definition: "To make subservient; to strip one of freedom". Note that capturing, transporting, buying or selling is not part of the word's definition. Thus, the word "enslaved" is used correctly in the sentence in question. If you still have questions or concerns, the article Slavery talks about terminology. Rublamb (talk) 20:07, 2 January 2024 (UTC)

 * It's quite possible that promoters of the newspeak in question have already managed to prescribe their word usage as correct and appropriate in the article on Slavery, but as for the Wiktionary entry, it does not justify it. The person who originally 'stripped the slaves of freedom' was the one who captured them; whoever bought them after that couldn't 'strip them' of something that they had already lost. As for 'making subservient', that's metaphorical usage. In any case, it's a definition written by amateurs and hardly authoritative. Merriam Webster is much better: 'to force into or as if into slavery'. Again, the person who forced them into slavery was the one who originally captured them; from that time on, they were already in slavery and didn't have to be put back into slavery again. As for buying not being part of the word's definition, your use of the word is the one that presupposes that every time a slave is resold and purchased is a separate instance of 'enslavement'. The whole idea is really to emphasise that we in retrospect don't consider the legal status as a slave to be legitimate and moral, so every second of treating someone in accordance with that status is formulated as new and active violence against them - which is just silly exceptional treatment, since most of the political, social and economic institutions of the past are illegitimate from the standpoint of present-day values.--62.73.69.121 (talk) 22:18, 7 January 2024 (UTC)
 * The term "enslaved" was already in use at historic sites by the mid-1990s, with scholars, state historical preservation officers, and museum professionals preparing the exhibit text and site interpretation plans. As a historian and museum professional, my recollection was that we were trying to be more inclusive with site interpretations. Along the way, there was the realization that slavery was not a career choice but something that was done to the individual. Through the use of the word "enslaved", we were able to more accurately convey the dehumanizing relationship between those who owned slaves and those who were forced into slavery. This was around the same time that the people-first language was becoming common for individuals with disabilities. In both cases, the intent is pretty much the same and is, in part, about looking at things from a different perspective. Since you are making a nuanced argument about who first brought these individuals to slavery, my short answer is that it was the Vance family. When Zeb Vance was born, the trans-Atlantic Slave Trade had been abolished in the U.S. for more than twenty years. Census records show that when Zeb and his wife moved to Asheville, two-thirds of the slaves they brought with them were under the age of ten, with the other third being young women. Since Zeb inherited his slaves, rather than buying them at auction, these individuals were born into slavery as property of the Vance family. Thus, even by your definition, it was the Vance family who enslaved them. Rublamb (talk) 01:13, 8 January 2024 (UTC)

title: Talk:Zebulon Vance


text:
File:Ipomaea-Jalapa.png

Ipomoea (then: Exogonium) Jalapa, a/k/a John the Conqueror root. From "King's American Dispensatory", 1898, a materia medica.

title: File:Ipomaea-Jalapa.png


text:
Wikipedia:Irish wikipedians' notice board/ICOTW/removed

These were nominated as Irish Collaboration of the Week but did not receive enough support.

Hurley (1)
Article didn't exist, I created an extremely basic stub. Important topic. Huge amount to be said about the production of Hurleys. J OHN C OLLISON | (Ludraman) 10:21, 10 Oct 2004 (UTC)
 * Confessing complete ignorance. Filiocht 10:44, 11 Oct 2004 (UTC)

The Late Late Show (2)
A different kind of project: let's de-POV and improve this article. Should be easy enough to get up to a very high standard. Filiocht 10:04, Nov 9, 2004 (UTC)

 * Yes. I tried dePOVing this a while ago but I ended up just having to remove whole sections of text. Reads like it was written by Gay Byrne's publicity agent... :) J OHN C OLLISON [ Ludraman] 12:47, 10 Nov 2004 (UTC)

Immigration to Ireland (1)
Just a thought, Immigration to the United Kingdom is the current WP:UKCOTW and is going fairly well. This yet-to-be-created article is linked to from that one and it's a very interesting project to undertake. -- Graham ☺ | Talk 20:38, 9 Dec 2004 (UTC)

Cairn (1)

 * Just a stub when so much more could be said. [[User:MacGyverMagic|Mgm|(talk)]] 10:47, Oct 1, 2004 (UTC)
 * Indeed there's much more to add, and it's probably a reasonable topic for collaboration, but I am fairly sure there are more important "gaps" to fill than this article. zoney ♣ talk 16:48, 3 Oct 2004 (UTC)

An Post (1)
Seems lacking to me. J OHN C OLLISON | (Ludraman) 16:04, 3 Oct 2004 (UTC)

 * I wouldn't know much beyond what's there, and don't have time to research it. zoney ♣ talk 16:45, 3 Oct 2004 (UTC)

Roddy Doyle (1)
Know little about the man, but know that there's more to be said about him. J OHN C OLLISON | (Ludraman) 16:39, 3 Oct 2004 (UTC)
 * Ditto as for An Post, I'd suggest that most collaborations should be something people can easily collaborate on - i.e. at least two people with in-depth knowledge of the subject, and others who at least know enough to help. zoney ♣ talk 16:48, 3 Oct 2004 (UTC)

===Fleadh Ceoil (1)===

Just a stub for the largest music event series in the country. Filiocht 07:58, 5 Oct 2004 (UTC)

Castles in Ireland (1)
I think this is something that most people could provide input into easily enough. The evolution of Irish castles (and who built them) should tie the various castles together. Castles in the Republic of Ireland and Castles in Northern Ireland can remain comprehensive list pages (perhaps page moves in order) with Castles in Ireland not having any lists. Just linking to main castles in article text and see also linking to the aforementioned two lists. zoney ♣ talk 21:46, 11 Feb 2005 (UTC)

Irish diaspora (1)
We've all heard theres 60m Irish (or Irish decendants) living around the world. Theres plenty of info on the web, and this could be a FA candidate (eventually) + its quite an interesting topic. CGorman 18:19, 13 Feb 2005 (UTC)


text:
Wikipedia:Articles for deletion/Health corset

There has been a debate on this article's talk page about whether the health corset is notable enough for an article of its own; prevailing opinion (two opinions to one) says that it isn't. Haabet hasn't provided any proof that it was a widespread style and name, Zora hasn't found any evidence for its existence and neither have I - from the picture on the talk page, it looks very similar to the hourglass corsets worn throughout the nineteenth century (for which there is already an article). I, of course, am voting for this page's 'deletion.

- Katherine Shaw 13:54, Oct 22, 2004 (UTC) - The style was very commen but I have only one resurse of the name. Perhaps any know a better name. maybe the classic corset? Haabet 15:43, 2004 Oct 22 (UTC)


text:
Communist Party of Nepal (Marxist) (1991–2005)

The Communist Party of Nepal (Marxist) was a Nepalese political party. It was formed on 1 November 1991 by a group of former leaders of the original Communist Party of Nepal (Marxist) that had been expelled from the Communist Party of Nepal (Unified Marxist–Leninist). Initially, it was known as the Communist Party of Nepal (15 September 1949) but took the name Communist Party of Nepal (Marxist) after approximately one year of existence. Prabhunaryan Chaudhary was the chairman of the party.

History
Ahead of the 1992 Nepalese local elections, the CPN (15 September 1949) took part in forming a front together with the Samyukta Janamorcha Nepal, Nepal Workers Peasants Party, Communist Party of Nepal (Marxist–Leninist–Maoist), and Nepal Communist League.

In the 1994 Nepalese general election, it had 49 candidates and polled 0.39% of the votes nationwide. In the 1999 Nepalese general election, it had 28 candidates, and got 0.094% of the votes nationwide. The students wing of the party was called Nepal Progressive Students Union and its trade union was the Nepal Trade Union Centre (NTUC). On 6 April, a major chunk of its membership (5.153) joined the CPN (UML).

In 2005, the party merged with the Communist Party of Nepal (United) and formed the Communist Party of Nepal (United Marxist).