text:
Khors

Khors is a Slavic god of uncertain functions mentioned since the 12th century. Generally interpreted as a sun god, sometimes as a moon god. The meaning of the theonym is also unknown: most often his name has been combined with the Iranian word for sun, such as the Persian xoršid, or the Ossetian xor, but modern linguists strongly criticize such an etymology, and other native etymologies are proposed instead.

In proper nouns
Mikhail Vasil'yev cited a number of hydronyms from the Novgorod-Severian region (e.g., Khorsovo swamp, Khorsov reservoir) from the 16th-18th centuries, toponyms in Volhynia from the 10th-12th centuries, or Hŭrsovo in Bulgaria, to the right of the Danube. Andrey Beskov notes that in Borova region (Ukraine), not far from the village of Horokhovatka, there was the village of Horsivka, which is now under the Oskol reservoir. Significantly, among the inhabitants of this village were bearers of the surname Khors.

God was also to be preserved in the Old Serbian name Хьрсь, Old Bulgarian Хръсъ, Serbian Хрс, Hrs, Хрсовик, Hrsovik, Old East Slavic Хорсъ in analogy to the Polish name Dadźbóg, from the god Dazhbog. It is also possible that he was preserved in the Old Czech name Chorúš. It has been proposed that the Serbian names should be regarded as alterations of the Greek name Χρυσης, Khrisis, or Χρυσος, Khrisos, but according to Aleksander Brückner this is unwarranted: these names are not Christian names, so there was no reason for the Serbs to adopt them, and Χρυσ- is spelled simply as khris-.

Etymology
In Old Russian sources, this theonym is noted as Xърсъ, Xŭrsŭ, Хорсъ, Xorsŭ, Хъросъ, Xŭrosŭ, and in modern Russian literature it is written as Khors (Хорс), similarly spelled by Maciej Stryjkowski - Khorsum (Chorsum, modern Chors). In English, depending on the transliteration system, the name is written as Khors, Hors, or Xors.

Iranian etymology
Currently, the most popular view regarding the etymology of the theonym Khors is Iranian, and this etymology has been proposed since the 19th century. The Russian historian Pёtr Butkov, who called Khors "the Slavic Apollo", was one of the first to connect his name with the Persian خورشید, xuršit and the Ossetian xur, xor "sun," and with the Ossetian xorošŭ, хоrsŭ, xorsu meaning "good". Iranian xvar "halo", Indian hāra, hāras "fire" or Persian xoršid "sun", Xuršid "sun-god" are also proposed. The Iranian word was also supposed to be the root word for Krones, the sky god in the Voguls and Ostyaks, and for the word kvar "sky", "air" in the Votyak language.

Vladimir Toporov believed that the name Khors was brought to Kyiv, along with the solar cult, by soldiers from Khwarazm, who were supposedly stationed there during the reign of Vladimir the Great, but this theory has been heavily criticized. Mikhail Vasil'yev stated that the name could not have been borrowed from Middle Persian, but from Sarmatian-Alan peoples in the first millennium BC (so-called Iranian inversion).

Besides the Iranian etymology, there were other theories. For example, an early loan from Ossetian xorz "good" was proposed, which would also explain the Russian word хороший, khoroshiy "good," which was originally supposed to mean "of Khors, belonging to Khors", but this possibility was rejected by Vasmer. Toporov, who also rejected borrowing from Ossetian, wrote:

"The only Russian word which has really been connected by researchers with the name of Khors is – khoroshiy. This link now appears unquestionable [...]. Unquestionable is also the direction of the word formation: Khors → khoroshiy. It is only the concrete Iranian source of the name Hors that raises doubts."

Criticism
Borrowing from Iranian languages has been accepted by religious scholars without much complaint, but linguists, such as Max Vasmer, point out phonetic problems. Iranian hva- does not explain the Slavic short vowel ъ (ŭ), and š could not in Slavic languages remain as s, but according to the ruki rule should remain either as х (h) or as š (sh) in case the word was borrowed after the rule completion.

Iranian etymology also has historical problems. Khors could not have been borrowed during the reign of Vladimir the Great because by that time Persia had already converted to Islam, and the word Xoršid in Persian meant only "sun" and had no religious connotations. The name cannot be derived from the Avestan Hvar (because of the final -s), or hvarə хšаētəm: the expression was shortened to xwaršēδ/xoršid in Middle Persian during the Sassanid dynasty, at which time sun worship was transferred to the god Mitra. Additionally, at an early stage, iconoclasm prevailed in Persia and idols of Iranian gods were replaced with sacred fires. It is unclear, then, how the Eastern Slavs would have borrowed the word xwaršēδ/xoršid from Persia in such a short time, made a radical phonetic change, and placed Khors so high in the pantheon. Vasil'yev tried to solve this problem by suggesting the existence of a hypothetical Sarmatian-Alan word *xors/*xūrs "King-Sun" obtained through a complex chain of assumptions, but here too the phonetic problems mentioned earlier arise.

A comprehensive critique of Iranian theory was also made by Andrey Beskov.

From Proto-Indo-European *kr̥ḱós
Aleksander Brückner (1918) also proposed a Slavic origin of the theonym. According to him, Chъrsъ in Polish would sound like chars and he finds this word in Polish dated phrases przecharsła koza or wycharsł mężczyzna meaning "emaciated, haggard, pinched, drawn" creature, or in Czech words krsati, krsnouti "to emaciate, haggard", krsek "dwarf", zakrsly, krs "dwarf shrub" with typical interchange of ch and k – the Polish word with preserved original k is karślak "knotty tree", or toponymes Karsy. The Proto-Slavic form of these words is reconstructed as the adjective *kъrsъ "declined, skinny, dwarf", the verb *kъrsati "to decrease, decline", *krsnąti "to lose weight" from PIE. *kr̥ḱós "skinny" (PIE ḱ → PS s). This interpretation was supported by Michał Łuczyński (2020). According to him, the Proto-Slavic form of theonym, *Xъrsъ, from the earlier *Kъrsъ, is formally identical with the surnames: Old Serbian Хьрсь and Old Bulgarian Xrъсъ, as well as the toponyms: Old Polish *Kars and *Chars, Serbian Hrs and Old Russian Хорсъ and others, and is derived from the adjective *kъrsъ "skinny". This reconstruction is etymologically correct, and semantically consistent with the lunar interpretation – moon as "skinny", which may have been related to lunar cycles.

From Proto-Indo-European *kʷr̥s-
According to the Slovak linguist Martin Pukanec (2013), the theonym Khors does not have a Proto-Slavic genesis. He points here to a Slavic TarT/TorT (T = any consonant) switch that occurred around 800. Proto-Slavic T or T in East Slavic languages passed into T oro T, so Proto-Slavic *X or sъ should pass into East Slavic *X oro sъ, and such a notation is not confirmed by the sources. According to him, there is also no reliable attestation of this theonym in West and South Slavic languages. In that case, according to Pukanec, the theonym was borrowed from Persian xuršēt "shining sun", but he does not address the criticism of such etymology by other linguists presented earlier.

He also points to another possibility. Proto-Slavic TorT passed into Church Slavonic as TъrT and TrъT, which would explain both notations *Xorsъ and *Xъrsъ and recognizes the *Xъrsъ notation as primary. As the PS *x may derive from PIE *k or *g, when searching for the PIE etymology of the word, attention must be paid primarily to the rounded phones *kʷ, *gʷ, and *gʷʰ; the Proto-Indo-European stem can thus be reconstructed as *kʷr̥s- or *gʷr̥s- or *gʷʰr̥s-. Of the aforementioned stems, only one, *kʷr̥s-, is found in Julius Pokorny's Indogermanisches etymologisches Wörterbuch, who reconstructed this stem using Greek πρῖνος, prînos "oak (holly)", Gaulish prenne "large tree", Old High German horst, hurst "bush, thicket" or Slovene hrást "oak", which, like the theonym in question, contain a vowel between -r- and -s-. Such a reconstruction would indicate functions similar to those of Perun, the god of storms and oaks.

Khors-Dazhbog – Sun god
Scholars who assume an Iranian etymology most often attribute the solar features to Khors. The main argument is the root of the theonym meaning "sun" in the first place, regardless of which exact word that root was. Moreover, according to The Tale of Igor's Campaign, Prince Vseslav, who "came to Tmutarakani before the cocks" and "ran along the road of the great Khors", traveled from west to east and thus reached the castle before the cocks crowed, and in this way "overtook" the Sun.

It has also been pointed out in the text of the Primary Chronicle where, when listing the statues of the gods, only between Khors and Dazhbog, the sun god, no conjunction "and" is used (unlike the rest of the gods), and this, according to many scholars, would suggest that Khors is another name of Dadzbog, his hypostasis, or that they are related in some other way. Such a view was supported e.g. by Henryk Łowmiański, according to whom Dazhbog was an explanation of Khors. He pointed out, however, that he was not sure if conjunction wasn't there. Brückner argued against this view, claiming that the lack of conjunctions was irrelevant, and he considered the association of Dazhbog with Khors to be unjustified. An analysis of the spelling of Old East Slavic sources confirms Brückner's view: the lack of a conjunction often occurs in the enumeration of choronyms, ethnonyms, hydronyms, anthroponyms, and theonyms, e.g.: copy of Novgorod First Chronicle: "... и стриба сенмарекла мокошь ", Sermon and Revelation by the Holy Apostles: "пероуна и хорса дыя и трояна", Sermon by Saint Gregory, found in the comments: "молятся (...) нероуноу. хорсу мокоши ".

Moon god
Some scholars, who also assume an Iranian etymology, believe that Chors was a lunar god, and that the meaning of his name refers not to the rays of the sun, but to the rays of the moon.

It is pointed out here that Vseslav was called a "wolf" and werewolfism is associated with the moon, while the prince's journey itself takes place at night when the sun is absent from the sky, thus he could not cut the path of the sun but the moon. Additionally, it is also pointed out that Tmutarakan is not located from Kyiv to the east, but to the southeast. A probable misunderstanding of the phrase "to the hens" is also pointed out. In Old East Slavic this phrase meant "until late; at night", "until dawn, before dawn", and Russian dial. phrase "до вторых кочетов" meant "until late; after midnight' (literally: "to the other roosters"). As phrases beginning with "до" meant night and morning phrases starting with "со" (cf. со вторыми кочетами), it can be concluded that Vseslav arrived in the city at night, not in the morning. Łuczynski also points out that the epithet "great" (OES великому, velikomu) used in relation to Khors in The Tale, which is usually taken as an argument for the solar interpretation, can be understood differently: in Slavic folklore the epithet "great" is often used in relation to the moon, e.g. the Polish wielki księżyc, Serbo-Croatian and Slovenian velik mesec, and he further compares the Old Russian phrase to the Old Norse kenning mána vegr "sky", literally "the way of the moon".

The interpretation of the name Khors as "emaciated" was supported by linguist Wanda Budziszewska. She reports that the waning moon was called "puny, frail" among the Slavs: Polish dial. (Podhale and the Kraków area) wietek, wiotek, Old Czech vetech, Belarusian v́òtak and Russian vétoch. In Old Polish, the word wiotchy meant "frail because of wear, use, old age" (PS *vetъxъ).

Alleged idol
The German traveler Johann David Wunderer, who traveled in Russia from 1589 to 1590 and described Pskov in his memoir, mentioned the statues of Khors and Uslad that were supposed to be located near Pskov:

"In front of the town we saw two idols, set up in olden times by the priests who worshipped them, namely, Usad, whose stone statue holds a cross in his hand, (and) Khors, who stands on a serpent, with a sword in one hand and a thunderbolt (literally, a ray of fire - A.K.) in the other."

In his diary, Wunderer described Pskov freshly, although when he was editing the manuscript, he added elements that are borrowed from other sources, and they add more detailed information that, however, are easily identifiable. Wunderer could not have known the names of the gods depicted on the stone primarily because the Uslad he mentions is in fact a pseudodeity, his name came about as a result of a distortion of a passage in Primary Chronicle in which a golden statue of Perun is described, Sigismund von Herberstein recognized the word golden (us zlat) as an independent name Uslad, and he never existed in the Russian pantheon. Many historians considered the mentioned passage unreliable.

Wunderer realized that a field camp of Stephen Báthory, who besieged Pskov in 1581-1582, had once been located near the statues, and this information led to the location of the statues he described. The camp was located south of Pskov and lay on both sides of the Promiezhitsa stream, which separated the flat terrain around the city from the wooded hills and mountains that stretched all the way to the Cheremcha river, and the statues must have been located near it. The existence of the idol was unexpectedly confirmed when, during excavations in 1897, the so-called stone baba (a conventional name for stone statues depicting people in Eastern Europe) was found between Promiezhitsa and the factory. The statue was probably not found in its original place, but that place must have been nearby anyway. During World War II, the statue, which was in the Pskov Museum, was lost, but photographs from 1928-1929 have survived. The idol was about 100 cm. long, and had a cross on its chest, which was made at the same time as the rest of the sculpture, but the idol was deliberately damaged, and only the head is preserved in good condition.

According to Russian archaeologist Anatoliy Kirpichnikov the figure is related to the Slavic paganism. The location of the statue and the sign of the cross coincide exactly with Wunderer's description. The cross, which is an ancient symbol of the sun, is supposed to testify to the relationship of the god in the statue with the sun, and the statue itself is supposed to represent Khors or Dazhbog. Some researchers have suggested that the statue belongs to Christian culture. The statue is dated to the 8th to 10th century.

title: Khors


text: User talk:4.26.145.92

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

title: User talk:4.26.145.92


text:
Radio Free Roscoe

Radio Free Roscoe is a teen comedy-drama television series. The series was filmed in Toronto, Ontario, and produced by Decode Entertainment. It first aired on August 1, 2003, on Family Channel in Canada. It has also been dubbed in French (as required for Canadian federally funded TV shows) in the province of Quebec and aired on Vrak. The show was later aired on U.S. network Noggin's teen block, The N, where the show received funding for a second season. The series ended on May 27, 2005, because The N decided to stop funding the show, and Family, along with Decode Entertainment, could not fill the gap in the production budget. The show was shown on Family until 2007, when it was replaced. In early 2008, The N began rebroadcasting reruns. As of 2019, episodes could still be found on the Canadian station WildBrainTV.

The pilot was first filmed in New Jersey, with an entirely different cast. At that time, the show was going to be based in Nutley, New Jersey and was to be titled Radio Free Nutley. The show was never picked up. Decode Entertainment later decided to move production to Toronto and change the cast and title of the show, leading to the show's production and broadcasting.

Premise
Four teens in the suburban New Jersey town of Roscoe start attending Henry Roscoe High School. Fed up with their school's radio station (Cougar Radio) dictating how students should live, and the overbearing Principal Waller who seems to favour the popular students, they create their own pirate radio station called Radio Free Roscoe. Lily Randall, Ray Brennan and Robbie McGrath are old friends, and find a friend in Travis Strong when they form the radio station. They assume radio aliases to conceal their identities.

The four friends confront various challenges, such as navigating relationships with their schoolmates and managing their pirate radio station while maintaining their day-to-day lives.

Main cast
Note: each member of Radio Free Roscoe assumes a pseudonym for broadcasting the radio show, allowing them to remain anonymous and thus prevent the administration from shutting the show down (pseudonym given in quotation marks).

 * Ray "Pronto" Brennan – Al Mukadam
 * Robbie "Question Mark" McGrath – Nathan Stephenson
 * Lily "Shady Lane" Randall – Kate Todd
 * Travis "Smog" Strong / Miss Communication – Nathan Carter

Supporting cast

 * Kim Carlisle – Genelle Williams
 * Principal Daniel Waller – Hamish McEwan
 * Mickey Stone – Kenny Robinson
 * Audrey Quinlan – Ashley Newbrough
 * Ted – David Rendall
 * Ed – Garen Boyajian
 * Parker Haynes – Victoria Nestorowicz (season 2)
 * Megan – Hill Kourkoutis (season 2)
 * Bridget – Lara Amersey (season 2)
 * River Pierce – Steve Belford (season 2)
 * Grace Sutter – Julia Alexander (season 2)

The final two episodes of the series ("Dance Around the Truth" and "The Last Dance") included all of the main and supporting cast, excluding Bridget (although she is mentioned) and Audrey.

All members of RFR have been, at some point, part of Cougar Radio. Travis considered joining in Episode One. Ray joined Cougar Radio because he didn't like concealing himself behind his persona "Pronto". Kim Carlisle convinced Robbie to join. Lily joined River Pierce to get air time for her band. Regardless of the rational basis, none of the RFR members departs permanently.

Guest stars

 * Marley (Marlee) Otto - Maggie Gelbert
 * Tracey Hoyt – Miss Emily Mitchell
 * Ray Mukaddam – Tim Brennan
 * Lauren Collins – Blaire
 * Skye Sweetnam – Sydney DeLuca
 * Jake Epstein – Jackson Torrence
 * Aubrey Graham – RFR caller
 * The Meligrove Band – Themselves
 * The Trews – Themselves
 * The Pettit Project – Themselves
 * The Rocket Summer – Himself (voice)
 * Dan Koch – Himself (voice)
 * Mukundan Jr. – Himself

Episodes
There are a total of 52 episodes. On Family, the episodes aired as two seasons, and on The N the episodes aired as four seasons, although both channels have aired all 52 episodes.

Media releases
There are two official Radio Free Roscoe products.

 * Radio Free Roscoe: Season One - Greatest Hits – DVD compilation, VSC Corporation (Video Services Corp.)
 * Radio Free Roscoe, Volume 1 – CD compilation

Awards

 * 2004 New York Festivals:
 * World Medal (Silver) for Television Programming & Promotion – Teen Programs (ages 13–17).
 * 2005 Gemini Awards:
 * Best Children's or Youth Fiction Program or Series: Radio Free Roscoe (p. Steven Denure, Neil Court, John Delmage, Douglas McRobb, Will McRobb, Brent Piaskoski, Beth Stevenson. Decode Entertainment Inc.)

Nominations

 * 2004 Young Artists Awards
 * Nominated David Rendall (Radio Free Roscoe) for Best Performance in a Television Series, Recurring Young Actor.
 * 2004 Parents' Foundation Parents' Choice Awards:
 * Recommended Television Series Winner: Radio Free Roscoe.
 * 2004 Gemini Awards Nominations:
 * Best Children's or Youth Fiction Program or Series: Radio Free Roscoe (p. Steven Denure, Neil Court, John Delmage, Douglas McRobb, Will McRobb, Brent Piaskoski, Beth Stevenson. Decode Entertainment Inc.)
 * Best Performance in a Children's or Youth Program or Series: Ali Mukaddam (for "The Awful Truth").
 * Best Sound in a Dramatic Series: Radio Free Roscoe – Justin Drury and Ric Jurgens (for "There Will Be No Encore Tonight")

International syndication
RFR is currently in syndication on these stations: RFR was formerly syndicated on these stations:

title: Radio Free Roscoe


text:
Talk:Vesre

[Untitled]
Todos los que escribieron aca son argentinos, y se comunican entre ustedes en ingles? son pelotudos o se hacen? — Preceding unsigned comment added by 181.46.127.167 (talk) 03:39, 15 September 2015 (UTC)

Too many examples... stop it please
Also, piña in Arg is not pineapple, it's the fruit (?) of the pine tree. We say "ananá". elpincha 22:27, 11 September 2005 (UTC)

 * True, but we may also drink Piña Colada. Do you remember the infamous Dame otra piña TV ad?
 * Back to vesre, there should be list somewhat more interesting examples, such as lompa and zolcillonca/zoncilloncas
 * Ejrrjs | What? 13:12, 12 September 2005 (UTC)

Regarding the examples, I wanted to say that the Vesre_examples.ogg file doesn't seem to be working, at least for me. It plays but doesn't make any sound. Are other people having the same issue or is it just me? It would be great if someone could fix it. Thanks. — Preceding unsigned comment added by 190.136.173.57 (talk) 07:01, 24 September 2011 (UTC)

Translation of batir
Looking at DRAE to beat is, indeed, the first meaning of batir. My guess is that the one to be quoted is #13: Reconocer, registrar exhaustivamente un espacio abierto o una zona urbana, ya para operaciones militares, ya para cazar, buscar delincuentes, sospechosos o con otro motivo. which is closer in meaning. But is just a guess ;-) Ejrrjs | What? 00:27, 21 September 2005 (UTC)

 * Oh, cmon, the most commonly used translation of 'batir' is 'to stir'... although now that i think of it 'batir al adversario' is used a lot too. If we put "to beat somebody at something" is more acceptable. Just "to beat" sounds like the music, that's why I reverted it, I didn't realize of the other meaning. --Sebastian Kessel Talk 00:42, 21 September 2005 (UTC)

 * In lunfardo it is not just delation, it also means just to tell as in te bato la justa. Which one came first? Ejrrjs | What? 12:43, 21 September 2005 (UTC)

 * I think lunfardo came first, there is also a clear relationship between "to tell" and "to rat on"... I would leave it up to you, either way it's fine. --Sebastian Kessel Talk 15:50, 21 September 2005 (UTC)

Véase como ejemplo el verbo ortibar, que significa delatar. La palabra se origina en el verbo batir, que en primera acepción es decir, y en segunda delatar. El origen parece estar en battere, término de jerga italiana que significa decir. Pero es en el sentido de delatar que surge batidor, delator. Aquí comienza el juego: batidor se convierte, por un mecanismo de vesre (inversión silábica), en dortiba, que pierde la d inicial para transformarse en ortiba. De este modo, la actividad del ortiba surge naturalmente en forma de verbo, y así nace ortibar. This is from site elpincha 21:50, 21 September 2005 (UTC)

 * A la miercoles! Que explicacion! Great work, Pincha! :) (Y este bostero ruega que ganen el domingo)
 * --Sebastian Kessel Talk 21:55, 21 September 2005 (UTC)

 * Loved it. Hemos batido al enemigo (whoever (s)he was) ;-) Ejrrjs | What? 22:11, 21 September 2005 (UTC)

 * Emm, you mean we betrayed the enemy? Or we stirred him/she up? Never mind, Mariano (t/c) 08:22, 22 September 2005 (UTC)

Use of the "vesre"
I just wanted to add that, in fact, the vesre is used all across Argentina and not only in the area of the Rio de la Plata, even if it was born there. You can hear it a lot in the north as well as in the south (well, I'm not sure about the south, but i can assure you that we talk a lot in vesre in the north)

I would like to hear some opinions before modifying this part of the article for good —Preceding unsigned comment added by Andreiush (talk • contribs) 00:50, 21 April 2009 (UTC)

title: Talk:Vesre


text: User talk:66.147.202.116

title: User talk:66.147.202.116


text: User talk:68.105.21.59

title: User talk:68.105.21.59


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Talk:Libertarian Futurist Society

from VfD:

Libertarian Futurist Society
I'm surprised Reithy missed this on his Libertarian-VfD spree, as it's about the most marginal article on that subject I've run across. There are a fair number of google hits, but most of them are either wikipedia mirrors or they relate exclusively to the Prometheus Award. RadicalSubversiv E 23:43, 13 Oct 2004 (UTC)

 * Delete, but somebody might be able to salvage this with some work. Reithy is only apparently about deleting articles of actual quality, hence why he missed this one.  I'm Libertarian, and this one is new to me.  If it can be improved, somebody should improve it, but the lack of really useful content on a google search implies that this is likely marginal.  --Feedle 01:46, 14 Oct 2004 (UTC)

 * Keep, Merge pretty close to the margin, but it's not hurting anybody. Should probably be merged with Prometheus Award - Nat Krause 07:12, 14 Oct 2004 (UTC)
 * Redirect to Prometheus Award. "not hurting anybody" is not a valid reason to vote Keep on everything on VfD. Nontheless, judging this on its merits, it should probably be handled together with Prometheus Award as it is not notable otherwise, I don't think. --Improv 18:10, 14 Oct 2004 (UTC)
 * Changing vote to merge. I guess I'm just not much of a deletionist, but "not hurting anybody" seems like a relevant point to me.  This is not the sort of article that I see and think "WTF is this doing in an encyclopedia!"  That said, the weak response from Google on this topic and the lack of detailed information about the group persuades me that it would be best off merged with Prometheus Award. - Nat Krause 09:14, 15 Oct 2004 (UTC)
 * Delete: We don't gather up minor -ists of other political parties, and nor should we. A single line in a Libertarianism article would be plenty.  Not notable. Geogre 14:25, 14 Oct 2004 (UTC)
 * Merge into Prometheus Award and redirect. —Stormie 01:42, Oct 15, 2004 (UTC)
 * Merge into Prometheus Award and redirect. The award itself is actually marginally well known, mainly through some publicity it garnered when Terry Pratchett was awarded it. --Delirium 06:25, Oct 15, 2004 (UTC)

end moved discussion

title: Talk:Libertarian Futurist Society


text:
Ross Whicher

Ross MacKenzie Whicher (February 13, 1918 – April 19, 2002) was a Canadian politician and businessman.

Whicher served in World War II with the 4th anti-tank regiment of the Canadian military. Following the war, he returned home and opened the Wiarton Dairy, operating it for several decades.

Whicher served as mayor of Wiarton, Ontario from 1953 until 1955 when he was elected to the Legislative Assembly of Ontario as the Member of Provincial Parliament (MPP) for Bruce. In 1958, he was a candidate for the leadership of the Ontario Liberal Party, but received only 39 votes and dropped off after the first ballot at the party's leadership convention.

Whicher was re-elected to the legislature in 1959 and 1963 and served as the Liberals' finance critic. During this period, the Progressive Conservative government of John Robarts was often to the left of the Liberals, and Whicher often criticised it for overspending.

Following his provincial career, Whicher served two terms in the House of Commons of Canada as a Liberal Member of Parliament for Bruce. He won his seat in the 1968 federal election, and was re-elected in the 1972 election. He retired from politics when the 1974 election was called.

title: Ross Whicher


text:
Beta-keratin

Beta-keratin (β-keratin) is a member of a structural protein family found in the epidermis of reptiles and birds. Beta-keratins were named so because they are components of epidermal stratum corneum rich in stacked beta sheets, in contrast to alpha-keratins, intermediate-filament proteins also found in stratum corneum and rich in alpha helices. Because the accurate use of the term keratin is limited to the alpha-keratins, the term "beta-keratins" in recent works is replaced by "corneous beta-proteins" or "keratin-associated beta-proteins."

β-keratins add much more rigidity to reptilian skin than alpha-keratins alone do to mammalian skin. β-keratins are impregnated into the stratum corneum of the reptilian skin, providing waterproofing and the prevention of desiccation.

The scales, beaks, claws and feathers of birds contain β-keratin of the avian family. Phylogenetic studies of β-keratin sequences show that feather β-keratins evolved from scale β-keratins. The scale β-keratins form the basal group in avians. Duplication and divergence events then led to claw β-keratin genes, and further recombination resulted in new feather and feather-like avian β-keratin genes. Evidence for these duplication events comes from the correlation of feather β-keratin clade structure with their genomic loci.

Changes in β-keratins may have also influenced the development of powered flight. A recent study using molecular dating methods to link the evolution of avian β-keratin genes in general to that of feathers specifically reveals that the avian β-keratin family began diverging from the crocodile family about 216 million years ago. It also found that the feather β-keratin family did not begin diverging until 125 million years ago, a date consistent with the adaptive radiation of birds during the Cretaceous. β-keratins found in modern feathers have increased elasticity, a factor that may have contributed to their role in flight. Thus, feathered relatives of birds such as Anchiornis and Archaeopteryx, whose flight capabilities have been questioned, would have had avian, but not feather, β-keratins.

The small alvarezsaurid dinosaur Shuvuuia deserti shows evidence of a featherlike skin covering. Analysis by Schweitzer et al. (1999) showed that these featherlike structures consisted of beta-keratin. This has since been refuted by Saitta et al., finding that the fibers analyzed instead consisted of inorganic calcium phosphate as evidenced by fluorescence under cross polarised light. Signals from immunohistochemical analyses on fossil samples are prone to false positives and must be used with caution when dealing with geological samples.

title: Beta-keratin


text:
File:Thin Lizzy - Shades of a Blue Orphanage.jpg

Summary
Cover for the album Shades of a Blue Orphanage by Thin Lizzy


text: User talk:66.190.59.19

title: User talk:66.190.59.19


text:
PVS

The initialism PVS may refer to:

Organization

 * Polynesian Voyaging Society, a research and educational corporation in Hawaii
 * Prisoner Visitation and Support, US non-profit organization
 * Project Vote Smart, a US research organization
 * Performance of Veterinary Services, an OIE capacity building platform for the sustainable improvement of national veterinary services
 * Pojoaque Valley Schools

Science

 * Persistent vegetative state
 * Plummer–Vinson syndrome, a rare disease
 * Polyvinyl siloxane, an addition reaction silicone elastomer
 * Potato virus S, a plant pathogenic virus
 * Phantom vibration syndrome
 * Penile vibratory stimulation, a means of inducing erection and ejaculation

Technology

 * Palmtex Portable Videogame System, a handheld videogame console
 * Potentially visible set, a form of occlusion culling
 * Principal variation search, a negamax algorithm
 * Prototype Verification System, a specification language
 * PVS-Studio, a static code analyzer for C, C++ and C#

Other

 * The IATA code for Provideniya Bay Airport
 * PVS News, a satirical news channel on the BBC's programme Broken News
 * AN/PVS-14, monocular night vision device

title: PVS


text:
Anderson Dawson

Andrew Dawson (16 July 1863 – 20 July 1910), usually known as Anderson Dawson, was an Australian politician and unionist who served as the 14th premier of Queensland for one week from the 1 to the 7 of December 1899. This short-lived premiership was the first Australian Labor Party (ALP) government in Australia and the first parliamentary labour party government anywhere in the world.

Early life
Dawson was born on 16 July 1863 at Rockhampton, Queensland, the son of Anderson Dawson and his wife Jane (née Smith). When he was six, his mother died in a fire, and Dawson was placed in Diamantina orphanage in Brisbane. His aunt, Mary Ann Park, then retrieved Dawson and took him to live with her family in Redbank. He later moved with the family to Gympie. He began work as a miner at Charters Towers, in 1887 married the Irish widow Caroline Ryan, née Quinn, and later was elected first president of the Miners' Union. Dawson was originally attracted to politics by the Irish Home Rule question and in 1890 emerged as a political pamphleteer when he published The Case Stated, "an able plea for the creation of an Australian republic." The pamphlet was freely available in Charters Towers, both a trade unionist and a republican stronghold. Throughout 1890, Dawson was closely involved in the running of the Australasian Republican Association (ARA) and in February 1891 was elected the ARA’s second president. Dawson was also president, and later organiser, of the district council of the Australian Labour Federation (ALF). During the Queensland shearers’ strike, he was appointed chairman of the Queensland provincial council of the ALF, and was public in his support of socialism. He took up journalism and for a time was editor of the local newspaper, the radical The Charters Towers Eagle. He was also elected to the Local Council in Charters Towers.

Colonial politics
Dawson entered politics at the 1893 election, as one of the two Labor candidates for Charters Towers in the Legislative Assembly of Queensland. He won the seat, and retained it at the 1896 and 1899 elections. Dawson was inspired by Marxist economics, and performed speeches to the Social Democratic Federation on Marx and issues surrounding surplus labour.

When the government of James Dickson resigned on 1 December 1899, Dawson formed a ministry. Although it was defeated as soon as the Legislative Assembly next met, it nevertheless became the first socialist or Labour Party government in the world.

This remains one of the shortest ministries of any state government in Australia. In a remarkable coincidence, Vaiben Louis Solomon's contemporaneous ministry in South Australia outdid Dawson by a single day (1–8 December 1899). John Cain and Thomas Hollway, both premiers of Victoria in the 1940s–50s, had shorter ministries. Cain served for four days and Hollway for only 70 hours. The very shortest belongs to George Fuller, who was premier of New South Wales for seven hours on 20 December 1921. These, however, were not Cain, Fuller, or Hollway's only terms as premier; all three exceeded Dawson for total time in the role.

Federal politics
At the first Federal election for the Senate in 1901, Dawson was returned at the head of the Queensland Labor ticket. While in federal parliament, he was regarded as a good speaker, but struggled with persistent ill health associated with chronic lung trouble from his time as a miner, which worsened after he relocated his family from Queensland to the colder climate of Melbourne. He also struggled with alcoholism, and was absent from parliament for periods, frustrating his colleagues.

In April 1904, when Chris Watson formed the first Federal Labor government, Dawson was given the portfolio of Minister for Defence in light of his prominent status as a former Premier. As Minister for Defence, he clashed with Edward Hutton, the aristocratic English General Officer Commanding the Australian Military Forces, who had resisted being answerable to the executive, and had been viewed as disrespectful by previous defence ministers. Dawson proposed a military restructure which eliminated Hutton's position, which was adopted by his successor after the ousting of the Watson government, resulting in Hutton's resignation and return to England. Dawson reportedly stated that the "most satisfying facet" of his stint as minister had been that he had "pulled down from his pedestal the biggest bounder that had ever commanded the forces in Australia."

By the time of the 1906 election, Dawson had a poor relationship with the Queensland state executive of the Labor Party, and was initially demoted to the unwinnable fourth position on the Labor Senate ticket. As a result of concerns about the electoral fallout of his dumping, he was reinstated to the winnable third position on the ticket, but resigned as a candidate two months later, citing ill health. He subsequently changed his mind, but the executive refused to reinstate him, so he ran as an independent. That move split the Labor vote, and amidst a generally bad election for Labor in Queensland, the entire ticket lost.

Later life

Dawson was unable to find work in Melbourne, and returned to Queensland in 1909, while his wife and four children remained in Melbourne. He was admitted to the Brisbane General Hospital on 6 July 1910 and was expected to recover, but died of the effects of alcoholism on 20 July 1910. His widow and children reportedly did not attend his funeral. He was buried in Toowong Cemetery on 21 July 1910.

Legacy
The Federal electoral division of Dawson is named after him.

title: Anderson Dawson


text:
Dodola and Perperuna

Dodola (also spelled Dodole, Dudola, Dudula, Diva-Dodola etc.) and Perperuna (also spelled Peperuda, Preperuda, Preperuša, Prporuša, Papaluga, Peperuna etc.), are ancient Slavic rainmaking pagan customs practiced until the 20th century. The tradition is found in South Slavic countries (Bulgaria, Croatia, Montenegro, and Serbia), as well as in near Albania, Greece, Hungary, Moldova and Romania.

It is a ceremonial ritual of singing and dancing done by young boys and girls in times of droughts with the purpose of invoking rain.

According to some interpretations of Slavic folklore, these customs were related to the Slavic supreme deity Perun (god of thunder, weather, fertility and oak trees in the Slavic pantheon). Some scholars suggest that Perperuna could have been a Slavic goddess of rain, the wife and consort of Perun, referred to together as Perun–Perperuna, Lord and Lady Thunder. According to another perspective, the name Perperuna is seen as the reduplicated feminine form derived from the name of Perun, or his feminine personification.

In certain legends, it is said that the goddess Perperuna flies over forests and meadows during spring, enriching the flora and causing trees to blossom. Another myth describes Dodola, who, as she milks her cows (the clouds in Heaven) brings rain to earth. Although sometimes associated, it is not confirmed whether they are linked to Slavic water spirits and fairies.

Names
The custom's Slavic prototype name is *Perperuna (with variations Preperuna, Peperuna, Preperuda/Peperuda, Pepereda, Preperuga/Peperuga, Peperunga, Pemperuga in Bulgaria and North Macedonia: Prporuša, Parparuša, Preporuša/Preporuča, Preperuša, Barburuša/Barbaruša in Croatia; Peperuda, Papaluga, Papaluda/Paparudă, Babaruta, Mamaruta in Romania and Moldova; Perperouna, Perperinon, Perperouga, Parparouna in Greece; Perperona/Perperone, Rona in Albania; Pirpirunã among Aromanians) and Dodola (including Serbia among previous countries, with variants Dodole, Dudola, Dudula, Dudule, Dudulica, Doda, Dodočka, Dudulejka, Didjulja, Dordolec/Durdulec etc.). They can be found among South Slavs, Albanians, Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians (including regions of Bukovina and Bessarabia).

All variants are considered to be taboo-alternations to "avoid profaning the holy name" of pagan god. According to Roman Jakobson and others perperuna is formed by reduplication of root "per-" (to strike/beat). Those with root "peper-", "papar-" and "pirpir-" were changed accordingly modern words for pepper-tree and poppy plant, possibly also perper and else. Dimitar Marinov derived it from Bulgarian word for butterfly where in folk beliefs has supernatural powers related to rain, but according to Jakobson the mythological context of the customs and links explains the Bulgarian entomological names. Michail Arnaudov derived it from Slavic verb "pršiti" (spray). Petar Skok considered prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash"). Stanisław Urbańczyk and Michal Łuczyński put into question Jakobson's theonymic derivation, deriving instead from Proto-Slavic *perpera, *perperъka (in Polish przepiórka), name for Common quail, which has a role in Polish harvest rituals and the name of the bride in the wedding dance. These are also related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać, perpac, Old East Slavic poropriti.

Origin
The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom. The fact so similar customs in the Balkans are known by two different names the differences are considered not to be from the same time period and ethnic groups.

It is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun, and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century). According to the Slavic theory, it is a (Balto-)Slavic heritage of Proto-Indo-European origin related to Slavic thunder-god Perun. It has parallels in ritual prayers for bringing rain in times of drought dedicated to rain-thunder deity Parjanya recorded in the Vedas and Baltic thunder-god Perkūnas, cognates alongside Perun of Proto-Indo-European weather-god Perkwunos. The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity Pereplut.

According to Jakobson, Novgorod Chronicle ("dožd prapruden") and Pskov Chronicle ("dožd praprudoju neiskazaemo silen") could have "East Slavic trace of Peperuda calling forth the rain", and West Slavic god Pripegala reminds of Preperuga/Prepeluga variation and connection with Perun. Serbo-Croatian archaic variant Prporuša and verb prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja").

The name Dodola is cognate with the Lithuanian Dundulis, a word for "thunder" and another name of the Baltic thunder-god Perkūnas. It is also distantly related to Greek Dodona and Daedala. Bulgarian variant Didjulja is similar to alleged Polish goddess Dzidzilela, and Polish language also has verb dudnić ("to thunder").

According to another interpretation the name Perperuna can be identified as the reduplicated feminine derivative of the name of the male god Perun (per-perun-a), being his female consort, wife and goddess of rain Perperuna Dodola, which parallels the Old Norse couple Fjörgyn–Fjörgynn and the Lithuanian Perkūnas–Perkūnija.

Perun's battle against Veles because of Perperuna/Dodola's kidnapping has parallels in Zeus saving of Persephone after Hades carried her underground causing big drought on Earth, also seen in the similarity of the names Perperuna and Persephone. Recent research criticize invention of a Slavic female goddess.

Another explanation for the variations of the name Dodola is relation to the Slavic spring goddess (Dido-)Lada/Lado/Lela, some scholars relate Dodole with pagan custom and songs of Lade (Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"), and in Žumberak-Križevci for the Preperuša custom was also used term Ladekarice.

Similar customs have been observed in the Balkans, Caucasus, Middle East, and North Africa. William Shedden-Ralston noted that Jacob Grimm thought Perperuna/Dodola were "originally identical with the Bavarian Wasservogel and the Austrian Pfingstkönig" rituals. Milenko S. Filipović and Vitomir Belaj, although relating them to the Perun's cult, considering the geographical distribution considered the possibility it also has a Paleo-Balkan background. The Romanian-Aromanian and Greek ethnic origin was rejected by Alan Wace, Maurice Scott Thompson, George Frederick Abbott among others, also noting it was not known in Southern Greece. One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of Thracian origin.

Ritual

Perperuna and Dodola are considered very similar pagan customs with common origin, with main difference being in the most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional group), lyric verses, sometimes religious content, and presence or absence of a chorus. They essentially belong to rituals related to fertility, but over time differentiated to a specific form connected with water and vegetation. They represent a group of rituals with a human collective going on a procession around houses and fields of a village, but with a central live character which differentiates them from other similar collective rituals in the same region and period (Krstonoše, Poklade, Kolade, German, Ladarice, those during Jurjevo and Ivandan and so on). In the valley of Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day. In Hungary the ritual was usually held on St. George's Day. The core of the song always mentions a type of rain and list of regional crops. The first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio Moldaviae (1714/1771, Papaluga), then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop the custom of Paparuda), and by the Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to Perun (1792, Peperud).

South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer droughts, where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked for other field and house blessings). The central character of the ceremony of Perperuna was usually a young boy, while of Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They would be naked, but were not anymore in latest forms of 19-20th century, wearing a skirt and dress densely made of fresh green knitted vines, leaves and flowers of Sambucus nigra, Sambucus ebulus, Clematis flammula, Clematis vitalba, fern and other deciduous shrubs and vines, small branches of Tilia, Oak and other. The green cover initially covered all body so that the central person figure was almost unrecognizable, but like the necessity of direct skin contact with greenery it also greatly decreased and was very simple in modern period. They whirled and were followed by a small procession of children who walked and danced with them around the same village and fields, sometimes carrying oak or beech branches, singing the ritual prayer, stopping together at every house yard, where the hosts would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"), hosts also gifted treats (bread, eggs, cheese, sausages etc., in a later period also money) to children who shared and consumed them among them and sometimes even hosts would drink wine, seemingly as a sacrifice in Perun's honor. The chosen boy/girl was called by one of the name variants of the ritual itself, however in Istria was also known as Prporuš and in Dalmatia-Boka Kotorska as Prpac/Prpats and both regions his companions as Prporuše,  while at Pirot and Nišava District in Southern Serbia near Bulgarian border were called as dodolće and preperuđe, and as in Macedonia both names appear in the same song.

By the 20th century once common rituals almost vanished in the Balkans, although rare examples of practice can be traced until 1950-1980s and remained in folk memory. The main reason is the development of agriculture and consequently lack of practical need for existence of mystical connection and customs with nature and weather. Christian church also tried to diminish pagan beliefs and customs, resulting in "dual belief" (dvoeverie) in rural populations, a conscious preservation of pre-Christian beliefs and practices alongside Christianity. Into customs and songs were mixed elements from other rituals including Christianity, but they also influenced the creation of Christian songs and prayers invoking the rain which were used as a close Christian alternative (decline was reportedly faster among Catholics). According to Velimir Deželić Jr. in 1937, it was an old custom that "Christians approved it, took it over and further refined it. In the old days, Prporuša were very much like a pious ritual, only later the leaders - Prpac - began to boast too much, and Prporuše seemed to be more interested in gifts than beautiful singing and prayer". Depending on region, instead of village boys and girls the pagan ritual by then was mostly done by migrating Romani people from other villages and for whom it became a professional performance motivated by gifts, sometimes followed by financially poor members from other ethnic groups. Due to Anti-Romani sentiment, the association with Romani also caused repulsion, shame and ignorance among last generations of members of ethnic groups who originally performed it. Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft.

Perperuna songs
Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania. Stjepan Žiža in 1889/95 reported that the once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia. Ivan Milčetić recorded in 1896 that the custom of Prporuša also almost vanished from the North Adriatic island of Krk, although almost recently it was well known in all Western parts of Croatia, while in other parts as Dodola. Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and Ćićarija (and related it to the 16th century migration from Dalmatia of speakers of Southwestern Istrian dialect). On island of Krk was also known as Barburuša/Barbaruša/Bambaruša (occurrence there is possibly related to the 15th century migration which included besides Croats also Vlach-Istro-Romanian shepherds). It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known as Pepeluše, Prepelice) and Western Slavonia (Križevci). It was held in Istria at least until the 1950s, in Žumberak until the 1960s, while according to one account in Jezera on island Murter the last were in the late 20th century. In Serbia, Perperuna was only found in Kosovo, Southern and Eastern Serbia near Bulgarian border. According to Natko Nodilo the discrepancy in distribution between these two countries makes an idea that originally Perperuna was Croatian while Dodola was Serbian custom. Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska). Luka Jovović from Virpazar, Montenegro reported in 1896 that in Montenegro existed some koleda custom for summer droughts, but was rare and since 1870s not practiced anymore.

Dodola songs
The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from Struga region, recorded in 1861. The Dodola rituals in Macedonia were actively held until the 1960s. In Bulgaria the chorus was also "Oj Ljule". The oldest record in Serbia was by Vuk Karadžić (1841), where was widespread all over the country and held at least until 1950/70s. In Croatia was found in Eastern Slavonia, Southern Baranja and Southeastern Srijem. August Šenoa in his writing about the travel to Okić-grad near Samobor, Croatia mentioned that saw two dodole. To them is related the custom of Lade/Ladarice from other parts of Croatia, having chorus "Oj Lado, oj!" and similar verses "Molimo se višnjem Bogu/Da popuhne tihi vjetar, Da udari rodna kiša/Da porosi naša polja, I travicu mekušicu/Da nam stada Lado, Ugoje se naša stada".

title: Dodola and Perperuna


text:
Shades of a Blue Orphanage

Shades of a Blue Orphanage is the second studio album by Irish rock band Thin Lizzy, released in 1972. The title is a combination of the members' previous bands: Shades of Blue and Orphanage.

"Sarah" was written for Phil Lynott's grandmother who raised him when his mother, Philomena, was unable to do so. This song should not be confused with the 1979 song of the same name, for Lynott's daughter, included on Black Rose: A Rock Legend.

A remastered and expanded version of Shades of a Blue Orphanage was released on 11 October 2010.

Reception
Stuart Berman of Pitchfork stated that Thin Lizzy "weren’t lacking ambition at this stage, but rather direction", criticizing songs such as the album opener for its "early, clumsy stab at heaviosity from a band that, at this point, had a much better grasp of intimacy", but praising "Lynott’s lyrical voice" as a "sturdy anchor" to the band's output. Martin Popoff defined Shades of a Blue Orphanage "a honest work", showing hints of Lynott's folk acoustic past, "some '60s-directed progressive psychedelia and even out of context rockabilly" typical of such early 1970s rock records. Eduardo Rivadavia of AllMusic was largely critical of the album, describing it as "disappointing", and both the opening track and the title track as "overblown and disjointed". However, he picked out "Baby Face" and "Buffalo Gal" as bright moments, and praised Lynott's "eloquent and personal" performance on "Sarah".

Singles

 * Whiskey In The Jar / Black Boys on the Corner – 7" (1972)

Personnel

 * Thin Lizzy
 * Philip Lynott – vocals, bass, rhythm guitar, acoustic guitar
 * Eric Bell – lead guitar, acoustic guitar
 * Brian Downey – drums, percussion

 * Additional musicians
 * Clodagh Simonds – harpsichord, keyboards, mellotron
 * Gary Moore – additional guitar on tracks 12–14

 * Production
 * Nick Tauber – producer
 * Louie Austin – engineer
 * Dick Plant, Tony Duggan, Desmond Najekodunmi – assistant engineer

title: Shades of a Blue Orphanage


text:
Wikipedia:Articles for deletion/Webfroot

Webfroot
Extreme sheep or not, I say it's not notable. — Bill 23:50, 13 Oct 2004 (UTC)
 * De-bleat, I say. Wyllium 00:05, 2004 Oct 14 (UTC)
 * Baaaaaaaaad. Is somebody pulling the wool over our eyes?  Delete, but please save the trimmings for a lovely sweater.  Wikipedia Is Not A Web Guide, and it also reeks of fancruft, vanity, and the inevitable jokes about New Zealand.  --Feedle 01:42, 14 Oct 2004 (UTC)
 * Delete. Non-notable website. jni 06:38, 14 Oct 2004 (UTC)
 * Uuuuh...Delete? -- Ferkelparade π 12:45, 14 Oct 2004 (UTC)
 * Delete. Use the French Sheep Strike. --Improv 18:11, 14 Oct 2004 (UTC)


text:
Mike Kennerty

Michael Brian Kennerty (born July 20, 1980) is an American musician and record producer. He is best known as the rhythm guitarist for The All-American Rejects, as well as playing guitar for Screeching Weasel. As a producer he has worked with such artists as Masked Intruder, Direct Hit, Screeching Weasel, The Copyrights, and Red City Radio. He lives in Edmond, Oklahoma, where his studio is also located.

with The All-American Rejects

 * Move Along (2005, Interscope)
 * When the World Comes Down (2008, Interscope)
 * Kids in the Street (2012, Interscope)
 * Sweat (2017, Interscope)
 * Send Her To Heaven (2019, Epitaph)

with Screeching Weasel

 * Baby Fat Act 1 (2015, Recess Records)
 * The Awful Disclosures of Screeching Weasel (Monona Music, 2022)

Other
He also often does additional performance on the records he produces.
 * Ben Weasel - These Ones Are Bitter (2007, Asian Man Records)
 * These Enzymes - Henry (2004, Doghouse Records)
 * Euclid Crash - FMO (2002)
 * Mr. Crispy - Hopes and Schemes (2000, Mutant Pop Records)
 * Mr. Crispy - End of the Week (1999)
 * Mr. Crispy / Peter the Great split (1998)
 * Mr. Crispy - Drug Free and Regretting It (1998)

title: Mike Kennerty


text:
Scute

A scute or scutum (Latin: scutum; plural: scuta "shield") is a bony external plate or scale overlaid with horn, as on the shell of a turtle, the skin of crocodilians, and the feet of birds. The term is also used to describe the anterior portion of the mesonotum in insects as well as some arachnids (e.g., the family Ixodidae, the scale ticks).

Properties
Scutes are similar to scales and serve the same function. Unlike the scales of lizards and snakes, which are formed from the epidermis, scutes are formed in the lower vascular layer of the skin and the epidermal element is only the top surface. Forming in the living dermis, the scutes produce a horny outer layer that is superficially similar to that of scales. Scutes will usually not overlap as snake scales (but see the pangolin). The outer keratin layer is shed piecemeal, and not in one continuous layer of skin as seen in snakes or lizards. The dermal base may contain bone and produce dermal armour. Scutes with a bony base are properly called osteoderms. Dermal scutes are also found in the feet of birds and tails of some mammals, and are believed to be the primitive form of dermal armour in reptiles.

The term is also used to describe the heavy armour of the armadillo and the extinct Glyptodon, and is occasionally used as an alternative to scales in describing snakes or certain fishes, such as sturgeons, shad, herring, and menhaden.

Mammals
Prehistoric ancestors of mammals, the synapsids, are thought to have scutes which were later reduced and replaced by hair. Excluding the attachment surface of fingernails, armoured scutes or scales are almost never seen in modern mammals. The horny scales of pangolins are only rarely called scutes, but "scute" is used to describe the heavy armour of the armadillo.

Turtles
The turtle's shell is covered by scutes formed mostly of keratin. They are built similarly to horn, beak, or nail in other species.

Fish
Some fish, such as pineconefish, are completely or partially covered in scutes. River herrings and threadfins have an abdominal row of scutes, which are scales with raised, sharp points that are used for protection. Some jacks have a row of scutes following the lateral line on either side. Sturgeon have five rows of scutes instead of scales.

Birds
The tarsometatarsus and toes of most birds are covered in two types of scales. Large scutes run along the dorsal side of the tarsometatarsus and toes, whereas smaller scutellae run along the sides. Both structures share histochemical homology with reptilian scales; however, work on their evolutionary development has revealed that the scales in bird feet have secondarily evolved via suppression of the feather-building genetic program. Unblocking the feather suppression program results in feathers growing in place of scales along the tarsometatarsus and toes. Dinosaur species very close to the origin of birds have been shown to have had "hind wings" made of feathers growing from these areas, suggesting that the acquisition of feathers in dinosaurs was a whole-body event. The bottoms of bird feet are covered in small, keeled scale-like structures known as reticulae. Evolutionary developmental studies on these scale-like structures have revealed that they are composed entirely of alpha keratin (true epidermal scales are composed of a mix of alpha and beta keratin). These data have led some researchers to suggest that reticulae are in fact highly truncated feathers.

Insects and other arthropods
The term "scutum" is also used in insect anatomy, as an alternative name for the anterior portion of the mesonotum (and, technically, the metanotum, though rarely applied in that context). In the hard ticks, the Ixodidae, the scutum is a rigid, sclerotised plate on the anterior dorsal surface, just posterior to the head. In species with eyes, the eyes are on the surface of the scutum. The flexible exoskeleton posterior to the rigid scutum of the female tick, is called the alloscutum, the region that stretches to accommodate the blood with which the mature female tick becomes engorged. Males do not engorge nearly as drastically as females, so they do not need a flexible alloscutum; instead the rigid scutum covers practically the entire dorsal surface posterior to the head, and may be referred to specifically as the conscutum.

In some species of Opiliones, fused abdominal segments are referred to as a scutum.

title: Scute


text:
Wikipedia:Requests for adminship/Skyler1534

Skyler1534
Vote here (7/6/3) ending 23:50, Oct 20, 2004 (UTC)

'''Nomination withdrawn by user. See comments below.'''

After reading this page, I know this request is early and I expect to be rejected, but I thought I would request it anyway. I am nominating myself because I am committed to Wikipedia and will do anything that would be needed of me as an administrator. My main purpose; however, is because I strongly desire one sysop ability: the Revert button.

I am the founder of the United States Supreme Court Article Improvement Project and as such I have edited nearly every Supreme Court case article on Wikipedia and; therefore, have them on my watchlist. Unfortunately, these articles seem to be very prone to vandalism. Since I check my watchlist around 10-20 times a day for changes, I see the vandalism usually shortly after it occurs. I would like to be able to revert these edits.

I've wanted to be an admin (because I see it as an honor of sorts) since I started contributing, but this request is mostly to get a reaction. If my request is rejected, I will wait until nominated by another Wikipedian, as is proper.

Thank you for your time.

Skyler 23:51, Oct 13, 2004 (UTC)

 * User has 589 edits. Kim Bruning 00:15, 14 Oct 2004 (UTC)
 * User joined on 28 Jul 2004. -- Netoholic @ 00:21, 2004 Oct 14 (UTC)

Support
 * 1)  — Kate Turner | Talk 00:22, 2004 Oct 14 (UTC)
 * 2) While normally hesitant to support those with less than 1000 edits, this user (male or female? dunno) is a hard worker, and I somehow doubt that this user would violate Wikipedia policy or do any bad work as an admin - the user has done good work so far, and I don't see a sudden and unexpected change in that behavior anytime soon :-). It might help, though, if i knew what gender the user was... ugen64 03:14, Oct 14, 2004 (UTC)
 * 3) * Um... and why would the user's gender make any difference? func(talk) 01:43, 15 Oct 2004 (UTC)
 * 4) **For the record: I'm male. As it says on my user page, my name is Patrick. I don't know any girls with that name. Skyler 02:18, Oct 15, 2004 (UTC)
 * 5) Jwrosenzweig 03:15, 14 Oct 2004 (UTC) (I was promoted after 10 weeks with about 350 edits....granted, times have changed, but I've seen enough from Skyler to be impressed, and I think his reasoning is very sound. Granted, you save one click per revert, but that many reverts adds up a lot of clicks.)
 * 6) [[User:Neutrality|Neutrality (hopefully!)]] 03:32, Oct 14, 2004 (UTC)
 * 7) Excellent reasons for why you want to be an admin. Your edits are ok I think. Kim Bruning 11:46, 14 Oct 2004 (UTC)
 * 8) To hell with edit counts.  – Andre ( talk )  15:22, Oct 14, 2004 (UTC)
 * 9) I almost voted "neutral" until I took a close look at the quality of this user's edits. These aren't just a spelling-fix here and a comment addition there; these are some serious writing that has enriched the Wikipedia. I don't think the raw count is meaningful in this atypical situation. CO GDEN  20:58, Oct 14, 2004 (UTC)
 * Would you mind pointing me to some of his "serious writing"? I can't find a single original paragraph of text when looking through his edits, just a lot of formatting edits (not that there's anything wrong with that). Gzornenplatz 11:25, Oct 15, 2004 (UTC)

Oppose
 * 1) Quality of work looks good so far, but can't support with only 589 total edits.  -- Netoholic @ 00:21, 2004 Oct 14 (UTC)
 * 2) Too soon, and being able to revert edits with one less mouse click isn't reason enough to become an admin. BCorr | Брайен 00:36, 14 Oct 2004 (UTC)
 * Hmmm, so what is reason enough to want to be an admin? Kim Bruning 11:46, 14 Oct 2004 (UTC)
 * 1) Great start! I will support after 1000 edits. --Lst27 01:08, 14 Oct 2004 (UTC)
 * 2) No. Too early.  However, user seems to be a good contributor.  Will probably support after user has been around a bit longer. blankfaze |  (беседа!)  02:54, 14 Oct 2004 (UTC)
 * 3) Agree with the sentiment above. -- Grunt 🇪🇺 03:39, 2004 Oct 14 (UTC)
 * 4) Your heart is absolutely in the right place, and you're headed in the right direction. Your request is too early, though. Give it another month or two, and I will most likely support you for adminship — or even nominate you myself. • Benc • 05:10, 15 Oct 2004 (UTC)

Neutral
 * 1) You seem like a decent sort. From what you you say here you appear to be suitable for adminship. But you are still a bit new IMO. Theresa Knott (The torn steak) 00:22, 14 Oct 2004 (UTC)
 * 2) I concur with Theresa. Dan | Talk 03:17, 14 Oct 2004 (UTC)
 * 3) I'm neutral. The quality of this users edits are quite frankly excellent. If you give him a bit more time (say a few months) to see how he deals with conflict then I really believe that Skyler1534 would make an incredibly useful, productive and worthwhile admin. I just think that this user needs a bit more time on Wikipedia (I don't honestly care about how many edits that this user has done. I think that the number of edits is a dodgy and unfair metric to judge whether someone is worthy of becoming an administrator... but that's just me). - Ta bu shi da yu 07:34, 14 Oct 2004 (UTC)
 * 4) I'm with ta.  +sj +  10:44, 15 Oct 2004 (UTC)

Comments
 * Just to make something clear, I understand fully those who oppose on the basis that I have not been around long enough (time-wise), but for those who oppose on the basis of number of posts, I fully agree with Ta bu shi da yu's comments above. If my contributions were composed mainly of copyediting or proofreading of random articles, I would most likely have well over 1,000 contribs (possibly over 2,000). The project I work on requires research for my contributions, which takes time and; therefore, slows me down. For example, I have not only added case citations to nearly every Supreme Court case article, but I checked or looked up the citation for every case on Findlaw.com or Lexis-Nexis to make sure every one was accurate. That's just one example and very few of my contribs are simple proofreading, so I don't think number of contribs should be considered as it is.
 * All that said, I didn't expect to receive any support, I was just throwing my hat into the ring, so thank you to those who vote in support and to those who oppose and are neutral, as well, since most have left nice sentiment. It's nice to know people think I am doing something right. Skyler 11:32, Oct 14, 2004 (UTC)
 * Good sir, I just want to explain that my "number of edits" standard is not some prickish, tightwad rule I have - I use it with good intentions. I know all too well that two users can do the same amount of work, but if one of them makes good, well-researched, lengthy edits and uses the preview button, that he or she will probably end up with a much lower edit count.  No, it's not the best criterion.  But I know that I myself wasn't suitable for adminship at 500-600 edits, even if I might have thought I was at the time.  I believe in admins who are tenured enough to know the dynamics and policies of this project and community.  You edits are great, and I would gladly support you, after you've been around a bit longer. blankfaze |  (беседа!)  21:17, 14 Oct 2004 (UTC)
 * I don't fault you in any way, Blankfaze. I am completely of the opinion that another user's votes or opinions are expressed with the best of intentions and for the further improvement of Wikipedia. I just hope I am not being seen as overzealous. Skyler 21:38, Oct 14, 2004 (UTC)
 * I don't see you as overzealous at all. I'm sure you just love the project, and just want to be even more involved.  You are admin material, I think, judging from your contributions and the genuine calmness and amicable nature you've shown here.  You handle criticisms/opposition well, and that is very admirable.  It's rare that a contributor as positive and good-natured as you comes along, and we could use more of them. blankfaze |  (беседа!)  23:58, 14 Oct 2004 (UTC)

Thank you to all who voted and all who commented. People talk so much about edit wars and conflict on Wikipedia, but you wouldn't know it to look at this page. I appreciate everyone treating me so decently when I half-expected at least a few votes in opposition with a little more derogatory comments regarding my relatively early request for adminship. Though I thank the people who voted in support, I've decided to withdraw my nomination. Even if I had received enough votes, I would have had a hard time accepting it. If I receive adminship, I would prefer it to be with 100% support.
 * A Question: I was thinking about it and with 5 votes against me, I would have to get 13 more people to support and no more to oppose in order to have a consensus (80%). I have 33 contributions so far today and expect to have at least 50 (probably more) by day's end, so at this rate I should have over 1,000 contribs in about 2 weeks. Since most of the votes in opposition were because of too few edits, would it be better if I just withdrew the nomination for a month until I am "qualified"? I just want to make things easier. Any advice from the wise? Skyler 21:38, Oct 14, 2004 (UTC)
 * I support such a course of action. The objections noted above would be dissolved by withdrawing and afterwards re-nominating. -- Emsworth 00:06, 15 Oct 2004 (UTC)
 * The wise don't hang out on RFA. ;-) Seriously, though, withdraw if you think it would be best. No one will think less of you for it. As to a second nomination: I'd wait a bit more than 2 weeks, and not worry one bit about your edit count and whether it's high enough. Let the community decide when you're ready. I'm a fairly recently-created admin, and I never asked to be nominated. I was drafted. :-) In any case, don't succumb to edit counting! You're a great editor and are headed in the right direction to becoming a great WikiJanitor (administrator). • Benc • 05:10, 15 Oct 2004 (UTC)
 * I won't call myself "wise", Skyler, but I will offer advice. Do withdraw -- community sentiment has steadily increased the number of edits seen as necessary for adminship (and though I disagree with this trend, I respect very much users like blankfaze and kingturtle who are at its forefront, and I know they are taking actions they feel are in Wikipedia's best interests), and the standards, if anything, are higher for self-nominees.  In a month, if you haven't done so yourself, I'll nominate you for adminship, at which point the combined factors of more edits, more time, and an outside nomination should be more than sufficient to elevate a excellent candidate like yourself to the thankless role of admin. :-)  In the meantime, remember that the loss of the rollback button only adds one more click for vandalism reverts (and to be honest, I often avoid using the rollback button because it prevents me from adding an explanatory edit summary -- I just do it the old-fashioned way).  Best wishes, and thanks for displaying such a positive and friendly response in situations where many users would have been much more defensive and difficult.  All my best, Jwrosenzweig 05:13, 15 Oct 2004 (UTC)

As I said in my original nomination, I will not self-nominate again. This would be the case even if I hadn't received offers from 3 users (1 voting in support, 1 in opposition and 1 neutral) to nominate me themselves once I've been around a little longer. I'd much rather continue to work on my project and when another respected Wikipedian decides to grant me the honor of nomination (or tries to curse me with this thankless job, depending on how you look at it), I will happily accept.

Thanks to everyone again for your time and consideration.

Wikipedia is knowledge. Knowledge is power.

Skyler 11:37, Oct 15, 2004 (UTC)

 * Mate, I think it's now our problem, because I can seriously see people fighting over who should nominate you first! - Ta bu shi da yu 13:59, 15 Oct 2004 (UTC)


text: User talk:66.68.154.212

title: User talk:66.68.154.212


text:
John Hutt

John Hutt (24 July 1795 – 9 April 1880) was Governor of Western Australia from 1839 to 1846.

Life
Born in London on 24 July 1795, John Hutt was the fourth of 13 children of Richard Hutt of Appley Towers, Ryde, Isle of Wight. He was educated at Christ's Hospital, and in 1815 inherited Appley Towers. He is said to have lived extravagantly, and eventually found it necessary to sell his estate and enter the Madras Civil Service. When he did so is unknown, but in about 1830 he was collector of the North Arcot district. He later became Governor of North Arcot.

Along with his brother William Hutt, John Hutt was heavily involved in the arrangements for the establishment of the colony of South Australia. He was recommended to the position of first Governor of South Australia, but was instead appointed to succeed Sir James Stirling as Governor of Western Australia. He took office on 1 January 1839, holding the position until resigning his commission on 19 February 1846.

Politically a liberal, one of Hutt's first actions as governor was to increase the membership of the Western Australian Legislative Council by adding four unofficial nominees. He also oversaw many changes in the colony's land regulations, especially in the enforcement of the conditions governing land grants. It was said that "... the acts of the Governor at this time helped materially to save the infant settlement from utter disaster, even though eventually he may have erred on the side of over-caution."

Hutt's attitude to the Aboriginal peoples of Western Australia was notably different from that of both Stirling and most of the settlers. Relations between the settlers and the natives had deteriorated badly in the final years of Stirling's reign, with natives regularly spearing stock, robbing houses, and occasionally murdering settlers. Stirling's response was to attempt to subdue the Aboriginal people through harsh punishment. In contrast, Hutt implemented a policy of protecting the rights of Aboriginal people and educating them where possible, intending to integrate them into the British legal system so as to prevent extrajudicial conflict between Aboriginal Australians and settlers by having disputes and conflicts between them settled by way of the rule of law. His approach made him very unpopular with frontier settlers, who thought themselves more in need of protection than the natives. Hutt developed a personal interest in the languages and culture of the Aboriginal peoples, and helped fund George Fletcher Moore's book A Descriptive Vocabulary of the Language in Common Use Amongst the Aborigines of Western Australia.

In 1841, John Hutt founded the first Freemasons lodge in Western Australia, named the 'Lodge of St John' No. 485 under the English Masonic constitution, later becoming the first Lodge consecrated under the Western Australian constitution in 1901. The lodge still meets in the Perth suburb of Kingsley to this day.

After resigning as Governor of Western Australia, Hutt returned to England, where he apparently went through more money. He joined the Canterbury Association on 27 March 1848 as one of its first members, but on 29 March 1850 resigned both its chairmanship and membership. Edward Gibbon Wakefield dedicated his book Art of Colonization to Hutt. For a while he lived in Chelsea Hospital. He died, unmarried, in his brother's house on 9 April 1880.

title: John Hutt


text:
Peter Gabriel (1982 album)

Peter Gabriel is the fourth studio album by the English rock musician Peter Gabriel. In the United States and Canada, the album was released by Geffen Records with the title Security. Some music streaming services refer to it as Peter Gabriel 4: Security. A German-language version, entitled Deutsches Album (German Album), was also released. The album saw Gabriel expanding on the post-punk and world music influences from his 1980 self-titled record, and earned him his first US top 40 single with "Shock the Monkey".

Songs
The songs of this album cover a wide variety of subject matter. "The Rhythm of the Heat" is based on Carl Jung's experience while observing a group of African drummers. "San Jacinto" reflects on the fear and pain experienced by an Indigenous American man who sees his culture overwhelmed by modern white society, based on a story told to Gabriel by an Apache man. "Shock the Monkey", a meditation on jealousy, uses imagery of a primate to describe personal anxieties. "Lay Your Hands on Me" deals with a theme of healing, through trust, which is further explored on later albums. "The Family and the Fishing Net" compares a modern-day wedding to a voodoo sacrifice. "Wallflower" is about the treatment of political prisoners in Latin America during the 1980s.

Larry Fast, who played synthesizer, mentioned during a presentation on Moog synthesizers that the working title for "The Rhythm of the Heat" was "Jung in Africa", the working title for "Shock the Monkey" was "Black Bush", and the working title for "Lay Your Hands on Me" was "93" – this was the number of the Linn LM-1 pattern used on the track. Additionally, in the South Bank Show documentary on the album, the working title for "I Have the Touch" was shown to be "Hands".

Gabriel discussed several of the songs in an interview with DJ Alan Freeman:
 * "The Family and the Fishing Net": "It's basically a wedding song, but it's more an approach from the undercurrents of the wedding ritual. There are quite a lot of situations that we accept as perfectly normal and regular, traditional, that have this element of ritual that makes deep impressions on the psyche. And this is a somewhat impressionistic account of a wedding. I'd also been reading quite a lot of Dylan Thomas at the time, so there is that influence in the lyric writing."
 * "Lay Your Hands on Me": "It is part [hymn] and part the sort of faith healing aspect, which I think occurs in that and in 'Kiss of Life' too… I'm convinced that we have abilities within ourselves that are not really acknowledged yet. There's also the fairly dry, urban images in the verses, and then there's the sense of cleansing through this laying-on of hands. There's the screaming for the hands to be laid on in the choruses."
 * "Wallflower": "'Wallflower' began almost as a love song. In fact, that's probably the oldest of the songs. I started doing a version of it on the third album, which was never finished. And then I rerecorded it for this one. The Amnesty programme that they were running on the television (possibly The Secret Policeman's Ball) made quite a big dent on me as a prisoner of conscience situation. And I thought that the emotion that's in the song could be usefully directed with that sort of lyric. So, after a certain amount of soul-searching, I decided to go for it on this album. And it feels real to me, so I'm quite pleased with it."

Recording
The album was recorded in 1981 at Gabriel's then-home, Ashcombe House, in Somerset. The album was an early example of digital recording, having been mixed to a Sony PCM-1610 digital 2-track. The songs contain many unique sounds from the revolutionary sampler/synthesizer Fairlight CMI. The first two weeks of recordings involved use of the Mobile One, a London-based recording truck which offered 46-track recording facilities.

The album was remastered with most of Gabriel's catalogue in 2002.

Title
As with his previous three albums, the album is titled Peter Gabriel. In the United States and Canada Geffen Records issued the album under the title Security to differentiate it from his previous releases. The title was changed with Gabriel's reluctant agreement. The new title was displayed in a sticker on top of the LP sleeve's shrink-wrap and on the disc labels. Whilst Gabriel provided the title himself, the album was officially known as Peter Gabriel in other territories. The Security title was maintained on American and Canadian releases of the album until 2010, when it reverted to the original Peter Gabriel title for reissues by Gabriel's own Real World Records label.

Artwork
Instead of working with Hipgnosis on the cover art as he did for his previous three albums, Gabriel turned to sculptor Malcolm Poynter. The image is of Gabriel's face, based on an experimental videotape recorded by Poynter and heavily distorted through the use of flexible mirrors, Fresnel lenses, and lighting techniques.

Alternative versions
Five songs from the album – "The Rhythm of the Heat", "San Jacinto", "The Family and the Fishing Net", "I Have the Touch", and "Shock the Monkey" – are included among the live performances on Gabriel's double album Plays Live (1983).

Adaptations of "The Rhythm of the Heat", "San Jacinto", and "Wallflower" were included in Gabriel's soundtrack for the 1984 film Birdy.

American alternative metal band Primus covered "The Family and the Fishing Net" on their 1998 EP Rhinoplasty.

In other media
"The Rhythm of the Heat" appears in the opening scene of "Evan", an episode aired during the first season of Miami Vice. Gabriel, who had seven songs used, had the most songs featured by a solo artist in the series. He is also the only artist to have had a song used in four of the show's five seasons. (None of his songs were used in the second season, though "Take Me Home" by Phil Collins, which features backing vocals by Gabriel, was used in the second-season premiere.) The song was also used in the feature film Natural Born Killers, and in the commercials for the 2001 film Pearl Harbor.

"Shock the Monkey" was featured on the 1987 film Project X (starring Matthew Broderick and Helen Hunt). The song was referenced in the 1988, Season 6, Episode 17 of the American sitcom Cheers. Lillith says she will never be able to hear "Shock the Monkey" again without crying. The song also appeared in the South Park episode "Raisins".

"I Have the Touch" featured in the 1988 film The Chocolate War. An alternate version of the track was featured on the 1996 film Phenomenon, starring John Travolta. A cover version by Heather Nova was featured in The Craft.

"Lay Your Hands on Me" appears in "Crossbreed", a fifth season episode of The Americans. It was the third appearance of a Gabriel song in the series, the first being "Games Without Frontiers" in the season one finale, "The Colonel", and the second being "Here Comes the Flood" in the third episode of season two, "The Walk In."

Personnel

 * Peter Gabriel – vocals (all tracks), Fairlight CMI (all tracks), Prophet-5 (tracks 1, 3, 5, 7), Linn LM-1 programming (tracks 1–6), piano (track 7), surdo (tracks 1, 8), additional drums on track 2
 * Tony Levin – bass guitar (tracks 1, 7, 8), Chapman stick (tracks 2–5), fretless bass guitar (track 6)
 * David Rhodes – guitar (tracks 2–8), backing vocals (tracks 1, 3, 4, 6, 8),
 * John Ellis – guitar on tracks (2, 4), backing vocals (tracks 1, 3, 8)
 * Jerry Marotta – drum kit (all tracks), surdo (track 1), percussion (track 6)
 * Larry Fast – Moog synthesizer (tracks 1–4, 8), Prophet-5 (tracks 1, 3, 5, 7), [[electronic percussion (track 8)
 * Stephen Paine – Fairlight CMI (track 4)
 * David Lord – Polymoog and Prophet synthesizers (track 6), Fairlight CMI (tracks 6, 7), piano (tracks 7, 8)
 * Roberto Laneri – treated saxophone (track 4)
 * Morris Pert – traditional Ethiopian pipes (track 4), timbales (track 6), percussion (track 8)
 * Jill Gabriel – backing vocals on track 2
 * Peter Hammill – backing vocals on tracks 4, 5, 6
 * Ekome Dance Company – Ghanaian drums on track 1

Production
 * Peter Gabriel – producer
 * David Lord – producer, engineer
 * Neil Perry – assistant engineer
 * Andy Rose – engineer (Mobile One)
 * Tim Wybrow – engineer (Mobile One)
 * Greg Fulginiti – mastering
 * Julian Mendelsohn – remix on track 5
 * Danny Heaps – remix assistant on track 5
 * Malcolm Poynter – album art

Deutsches Album
Deutsches Album (1982) is Gabriel's German-language adaptation of his fourth album. It was released simultaneously with the English-language edition in Germany.

Like Gabriel's previous German-language album, Ein deutsches Album (1980), Deutsches Album differs from its English-language release in several ways. The album boasts a different running order: "San Jacinto" is swapped with "The Family and the Fishing Net" (here, "Das Fischernetz"). Some of the songs are substantially remixed and are, for instance, 15–30 seconds longer or shorter than their international versions. Track eight gains a final coda not found on the English version, while track seven has an earlier instrumental fade. The background vocals are redone in German. In the third track, a shouted nonsense refrain has been added. All songs were written by Peter Gabriel with "Texte" (lyrics) by Peter Gabriel and Horst Königstein.

Side One

 * 1) "Der Rhythmus der Hitze" – 5:36
 * 2) "Das Fischernetz" – 6:45
 * 3) "Kon Takt!" – 4:31
 * 4) "San Jacinto" – 6:13

Side two

 * 1) "Schock den Affen" – 5:43
 * 2) "Handauflegen" – 6:02
 * 3) "Nicht die Erde hat dich verschluckt" – 5:59
 * 4) "Mundzumundbeatmung" – 4:54

title: Peter Gabriel (1982 album)