text:
Talk:Knitting

There should be men
To prevent discrimination, I vote for putting pictures with knitting men. — Preceding unsigned comment added by 210.176.194.10 (talk) 09:33, 23 May 2013 (UTC)

 * YES! Though I don't know precisely where in this article I'd put them. As a male knitter, the history of knitting, and the fact that it was predominantly a male "thing" should be mentioned. I'm looking to revive this article so any help is welcome!--Kobuu (talk) 17:18, 5 August 2014 (UTC)

Knitting with roving and knitting with locks
Knitting with roving is common amongst peoples that do not have spinning equipment. I have seen it done in Andean knits as well as having done it myself. Knitting with locks is the oldest form of knitting. It requires neither combs nor spinning. It requires only needles and the fingers to lay successive locks in place. But niether of these forms of knitting is mentiontioned in the literature, so it would not be permitted here. As the oldest form of knitting, knitting with locks should be mentioned. My Flatley (talk) 04:27, 12 September 2009 (UTC)

older entries
This is a good article about hand knitting, but is missing information about semi-industrial and industrial knitting machines.

Achury

GA On Hold
I know a thing or two about knitting, so I thought I'd give this article a review:

 * There doesn't appear to be enough references and cites in this article. It is commonplace to quote page numbers when quoting from a book and is unclear where large chunks of the infomation comes from. A good example of a well referenced article is Iron Maiden.
 * I think it is inappropriate to mention Yahoo groups, ...but I could be wrong. It seems like the article is advertising a social group and it's not common for all knitters the world over.
 * There appears to be no mention of casting on and not enough references to the different names used for the stitch styles throughout the world. (BTW: Personally, I am looking at this from a British perspective and it doesn't seem neutral enough)
 * The History and Culture section seems to be quite short for a function that was traditionally enjoyed by both men and women for thousands of years.

I have put the article On hold in hope that you will have time to fix the above.

Fluffball70 20:46, 1 April 2007 (UTC)
 * Thank you for taking the time to do this! It may take me a little bit to get to this; I hope you'll allow me a few days before you pass or fail this article. I may require the full seven day maximum, as I am rather busy, unless someone else steps in to do this, as well. Again, thanks! – Dok(talk 00:05, 5 April 2007 (UTC)

It's been 7 days and I see no progress. As the GA Nominee list is long, it's probably best if I fail the article and let you re-submit it when it is ready. Sorry!! Fluffball70 23:19, 7 April 2007 (UTC)
 * Totally understandable. Thanks for your help! – Dok(talk 12:44, 9 April 2007 (UTC)

I just had to mention that knitting is not necessarily thousands of years old. The earliest example of knitting is from c. 1100 CE. Any earlier examples of fabric that look like knitting is often "nalbinding", a technique using a needle and short lengths of thread. it looks very similar to knitting and so if often confused, even by experts. For citation purposes, I used The Cambridge History of Western Textiles and 5,000 Years of Textile History.

I was expecting to find here an encyclopedia of knit stitches. Is this a good idea? Is this page being actively edited?Newbohemianknitwear (talk) 11:22, 10 January 2008 (UTC)

New external link
I'd like to added the following link to this page The pages in this section give examples of knitting from the V&A's collections (many early examples), articles about knitting and various free patterns. VAwebteam 08:44, 7 October 2007 (UTC)
 * I've added this link as I've not had any answer or comment to my request. VAwebteam 12:40, 1 December 2007 (UTC)

Knit stitch
''Note: I moved the message of User:Newbohemianknitwear from Talk:Knit stitch that the main page has been redirected here. Dekisugi (talk) 15:34, 10 January 2008 (UTC)''

The knit stitch is the basic building block of all hand knitting. This is the text I would like to add to this page.

method
The best way to learn the basic methods of knitting is to be shown by a more experienced knitter. If you do not have access to somebody to show you, the following instructions may be helpful.

Hold your knitting in your left hand, with the empty knitting needle in the right hand. Slide your right hand needle into the first loop. Just the tip needs to go through.

Wrap your yarn around the tip of the right hand needle so that it rests between the two needles.

Using the right hand needle catch this yarn and pull it down, forming a new loop on your right hand needle.

Pull the old loop off the left hand needle. —Preceding unsigned comment added by Newbohemianknitwear (talk • contribs)

Re-organization of article
I think that this article needs to be pretty majorly re-organized, with parts of it perhaps being moved into other or new articles.

As far as knitting is concerned, there are two branches that would interest two different demographics: machine knitting and hand knitting. The article knitting should deal with content that is common between the two; properties and appearance of knitted fabric as it pertains to the loops and things. Perhaps "Properties of knitted fabric" should be incorporated/merged into Knitting.

Then there should be two separate articles: an article that treats knitting as a craft (where all the stuff about needles and yarn and the cultural aspect of hand-knitting would go), and another article that deals with machine-knitting.

I think this approach would effectively get rid of whatever cruft there is in the article, eliminate the craft-knitter bias, and organize the content based on what the reader is looking to learn.

What does everyone think about this? And if so, what should be included in the main Knitting article and what should not? – DroEsperanto(talk 17:57, 15 January 2008 (UTC)

 * Hi, I'm just beginning to get back into editing this, and I see that I've come at a good time! :)

 * I agree that it would be most sensible to add two daughter articles, hand-knitting and machine knitting, and focus on the properties of knitted fabrics here, regardless of how they are produced. From my perspective, though, it might get a little tricky; for example, much of the material now in the Yarn section would pertain to both types, no?  Perhaps not ball-winding and whatnot, but all the material about spinning, twists, plies and dyes would be common, right?

 * I'd also like to put in a plea that we allow a description of fabric structure and also the techniques by which such a fabric can be produced. Some might object that the latter is a "how-to" and doesn't belong in Wikipedia, but I look at it as a mere description, in the same way as you might explain how lumber is produced from a tree.  Other encyclopedias have included such descriptions, no?  I'm not asking that we include detailed stitch patterns, but that we at least be able to discuss the principles behind the methods.  I say this because I was recently surprised by the deletion of bobble (knitting).  WillowW (talk • contribs) 18:43, 15 January 2008 (UTC)
 * Summary style would be fine when the subtypes become detailed enough to require their own daughter articles because of space constraints. For the present, I agree that craft knitting gets undue weight (especially with respect to economic importance).  For now, one daughter article seems right because of the material contributed so far.  If you know more about industrial knitting (I don't) then by all means expansion is welcome.  Durova Charge! 01:24, 16 January 2008 (UTC)
 * BTW, excellent image additions. Especially using similar backgrounds; looks neat and crisp.  Durova Charge! 01:27, 16 January 2008 (UTC)

 * I think a lot of what ends up reading like "how-to" material is really about how it's worded. If you say "yarn is drawn through the back loop into the front" or whatever, it's encyclopedic, but not if it's written as in "the knitter puts the needle into the back loop" or "pull the yarn through" or something similar. However, part of the problem is that there are just so many different little stitches and techniques that it's difficult to tell what's worthy of inclusion and what's not. I agree that it can be helpful to give a couple or a few examples of things, but that often quickly grows into a crufty list.

 * However, those are problems that we should probably deal with when we get to them. First, let's just do the messy work of splitting the articles and deleting articles that need deleting. – DroEsperanto(talk 01:26, 17 January 2008 (UTC)

Confusion of Stockinette and Garter stitch
According to every source I've ever read, Garter stitch is when one simply knits or purls. Stockinette alternates between purl and knit. This article has them reversed. —Preceding unsigned comment added by 72.66.251.205 (talk) 17:39, 13 September 2008 (UTC)

That's definetly right. Also, stockinette stitches are made on round needles whether one knits or purls, because the knitting is just going around and around. —Preceding unsigned comment added by 68.158.1.153 (talk) 14:17, 19 June 2009 (UTC)

huh?
This sentence is very hard to read "A sequence of stitches in which each stitch suspended from the next is called a wale". Is it grammatically correct? It seems to be missing a word somewhere. -67.160.246.224 (talk) 05:05, 5 August 2009 (UTC)

 * You are correct. It does not parse.  I do not use the term, wale.  I will not correct the grammar for fear of an inaccurate definition.  My Flatley (talk) 04:27, 12 September 2009 (UTC)

 * Was missing an is between "stitch" and "suspended" - fixed. - 2/0 (cont.) 16:14, 24 September 2009 (UTC)

Ribbing
The picture of the ribbing sample is not that clear. I can tell it is ribbed, but the variegated yarn obscures the ribbing. The picture ought to be replaced with a a sample done on a single color yarn. E.Zajdel (talk) 18:50, 21 November 2009 (UTC)

Cultural Aspects?
It seems obvious to me that, at least in the Anglosphere, knitting as a hobby is strongly associated with women and/or the elderly. Of course there is nothing about knitting per se that requires this, and no doubt many males and young people practice and enjoy knitting in reality. But the cultural perception, at least, is strong and it's very strange to me that the section of the article titled "History and Culture" doesn't at least mention this. —Preceding unsigned comment added by 128.119.10.182 (talk) 05:46, 10 February 2010 (UTC)
 * My own experience is that a) the association of knitting with women is weakening, and b) over the past fifteen years or so, at least in North America, "knitting as a hobby" is very strongly associated with younger people: witness the popularity of "knitting kits", learn-to-knit books, and project books marketed directly to teenagers and even pre-teens. Cactus Wren (talk) 20:32, 12 February 2010 (UTC)
 * If you can find a reliable source that discusses it, then go for it. — DroEsperanto (talk) 03:43, 13 February 2010 (UTC)

I do not see a citation for this sentence: "Hand-knitting has gone into and out of fashion many times in the last two centuries, and at the turn of the 21st century it is enjoying a revival." I think that sentence is superfluous. Huntgoddess (talk) 22:44, 10 August 2010 (UTC)

What is a wale?
There is a section heading "Courses and Wales" which defines a course but then makes no mention of a wale other than in a caption to a picture. The word is not included in the OED in connection with knitting, so I am wondering where the term originated. The OED does have the word as a term for a ridge in woven textiles and a horizontal band binding off in basketry. MidlandLinda (talk) 22:08, 25 November 2010 (UTC)

A course is a horizontal row of stitches; a wale is a vertical row of stitches. Courses and wales are defined and discussed in Richard Rutt's History of Knitting.--Storye book (talk) 08:11, 26 November 2010 (UTC)

 * Thanks, though it still doesn't explain the shift from horizontal to vertical alignment. It's not a term I've ever come across in over 50 years of knitting.  Perhaps it's a regional term not used in the UK.MidlandLinda (talk) 19:24, 29 November 2010 (UTC)
 * After further reading around I have come to the conclusion (and yes I know this is original research) that no one else uses the term wale and it is an idiosyncratic usage by Richard Rutt which has not been taken up by other experts. Unlike Mary Thomas' suggestion of "combined" as the term for knitting western, purling eastern, which has been taken up by everyone using and describing that technique. MidlandLinda (talk) 10:58, 16 May 2012 (UTC)

Knitting Patterns
I think that we should have a knitting and chrochetting pattern avaliable... where various knitting patterns are avaliable. Jose Pablo S. Martinez (talk) 20:14, 9 January 2012 (UTC)

 * I disagree. Ravelry.com is where you can find all the patterns you need. I don't think that a Wiki article is where those belong. --Kobuu (talk) 15:00, 5 August 2014 (UTC)

Arm knitting
Hi. Could someone have a look at this orphaned article and try link to it or merge it or afd it? Gbawden (talk) 06:45, 26 August 2014 (UTC)
 * Hey Gbawden, done. Merged this morning. Good call on that, by the way. We need some more sources in the "Types" area and idealy we should breakout Felting from that, but still. Thanks! Kobuu (talk) 13:12, 26 August 2014 (UTC)

Section Edits
There have been a lot of edits where large chunks of this article have been removed and put into hand knitting. I think that future large-scale edits should be discussed so that there are not further reverts. Kobuu (talk) 15:41, 28 March 2015 (UTC)

What is Knitting
Per other Wikipedia articles, knitting is a craft handcraft, an art fiber art, and part of the textile industry. This article is almost exclusively about knitting as a craft; the other aspects are not well covered. — Preceding unsigned comment added by 216.81.81.84 (talk) 16:50, 8 June 2015 (UTC)

External links modified
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External links modified
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Ravelry
Not sure how to go about fitting it in, but the Ravelry site would be a good resource to include for people who are looking for a community and free stitch/pattern guides. Medises (talk) 14:01, 23 May 2020 (UTC) I've added Ravelry as an external link Noracrentiss (talk) 05:36, 15 September 2020 (UTC)

Personal web sites and blogs are not reliable sources
Some of the information here is linked to "hobbyist" web sites and/or blogs. Some of the latter are on the sites of vendors or manufacturers. In general, on Wikipedia self-published texts cannot be used as sources for facts. This is particularly difficult for many crafts because they haven't had formal analysis that would appear in, say, academic publications. I don't have an answer for this, but would like to know if there are reliable sources that could be used here that could replace some of the informal sources that have been used here to support this Wikipedia page. Lamona (talk) 19:55, 3 February 2022 (UTC)

I haven't had time to dig into this yet, but the University of Illinois has a publicly available library guide for research on Historic Knitting that might be a starting point for more scholarly sources. Here's the link: https://ischoolillinois.libguides.com/c.php?g=1093640&p=8006599 Erinldoyle (talk) 22:34, 7 February 2022 (UTC)
 * Thanks, Erinldoyle! I'll add this to the external links, and will dig around to see what it can provide.Lamona (talk) 16:51, 8 February 2022 (UTC)
 * Erinldoyle, I finally got back to this and it's not available to me - it requires a local login. I'll keep hunting for sources, and if you can make use of any of these for the article that would be great. Lamona (talk) 21:34, 24 March 2022 (UTC)
 * I haven't had much time either, but I'll see if I can get access to any of these through my uni library.
 * Erinldoyle (talk) 22:18, 25 March 2022 (UTC)

4 pictures
Kyle Cassidy donated these https://commons.wikimedia.org/wiki/File:Knitted_Sweater.jpg https://commons.wikimedia.org/wiki/File:Double_Pointed_Needles_(2).jpg https://commons.wikimedia.org/wiki/File:Knitting_with_Double_Pointed_Needles.jpg https://commons.wikimedia.org/wiki/File:Circular_Knitting.jpg https://commons.wikimedia.org/wiki/File:Knitted_Sweater.jpg

Not my topic, hope they help ;) Midgley (talk) 21:13, 13 February 2023 (UTC)

Introduction Citation
I added a citation to the beginning of the page. It was a small edit, but I figured I would mention that I did so in this talk page anyway.--NoFace23 (talk) 09:01, 16 October 2023 (UTC)

title: Talk:Knitting


text:
File:Eva Cassidy - Wonderful World.jpg

Summary
Cover for the album Wonderful World by Eva Cassidy

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

title: File:Eva Cassidy - Wonderful World.jpg


text: Category:Kraków

title: Category:Kraków


text:
Chris Addison

Christopher David Addison (born 5 November 1971) is a British comedian, writer, actor, and director. He is perhaps best known for his role as a regular panellist on Mock the Week. He is also known for his lecture-style comedy shows, two of which he later adapted for BBC Radio 4.

In addition to stand-up, Addison played Ollie Reeder in the BBC Two satire series The Thick of It and Toby Wright in its spin-off film In the Loop, starred in the Sky Living comedy-drama Trying Again and appeared in three episodes of series 8 of Doctor Who. He also co-created and starred in the BBC Two sitcom Lab Rats. On radio, he previously hosted the weekly comedy news satire show 7 Day Sunday on BBC Radio 5 Live from 2009 to 2010. In 2020, he co-created the FX parental comedy series Breeders starring Martin Freeman.

Early life
Addison was born in Cardiff, Wales, to English parents and moved back with his parents to Worsley, Salford, England, when he was four. On the BBC Radio 4 programme Chain Reaction, he stated that he considers himself a middle class Mancunian. He was educated at Manchester Grammar School, an independent school for boys in Manchester. At MGS rather than playing cricket he played the game podex. This was followed by the University of Birmingham, where he studied English Literature with the original intent of becoming a theatre director. After his directing plans did not work out, he drifted into comedy as an alternative creative outlet.

Stand-up
Addison's first solo show at the Edinburgh Festival Fringe was in 1998, for which he was nominated for Best Newcomer at the Perrier Awards. He continued to bring shows to the Fringe for several years, gaining two Perrier Award nominations – for his 2004 show Civilisation and 2005's Atomicity. In 2005 he won the City Life Comedian of the Year Award, a stand-up competition in the North West of England.

Edinburgh Festival Fringe

 * 1998 Chris Addison
 * 1999 Gentleman Scholar Acrobat
 * 2000 Cakes and Ale
 * 2001 Port Out, Starboard Home
 * 2002 The Ape That Got Lucky (later adapted for BBC Radio 4)
 * 2004 Civilization (nominated for Perrier Comedy Award, later adapted for BBC Radio 4)
 * 2005 Atomicity (nominated for Perrier Comedy Award)

Radio
First broadcast in 2004, Addison co-wrote and co-starred in the political satire The Department, along with John Oliver and Andy Zaltzman. It ran for 14 episodes over three series on BBC Radio 4, ending in 2006.

In August 2005, Radio 4 aired The Ape That Got Lucky, Addison's adaptation of his 2002 Edinburgh Festival Fringe show of the same name. This programme featured fellow comedians Geoffrey McGivern, Jo Enright and Dan Tetsell. On 8 May 2006, The Ape That Got Lucky won the gold award in the comedy production category at the Sony Radio Academy Awards.

In 2006, Addison recorded Chris Addison's Civilization, again for Radio 4, based on his Edinburgh Fringe show of 2004; this again featured McGivern, Enright and Tetsell and was aired in four parts over the summer.

He has been a panellist on three of Radio 4's comedy panel games: Armando Iannucci's Charm Offensive, first appearing in 2006, Just a Minute, first appearing in 2007, and The Unbelievable Truth, first appearing in 2009.

Addison hosted a series of the Radio 4 comedy series 4 Stands Up, which showcases up-coming and established comedy talent. As host, Addison performs a short opening set and introduces the acts, in the style of a compère at a comedy club. The first episode was broadcast on 2 April 2009.

On 10 May 2009, Addison hosted the Sunday Night Show on Absolute Radio in place of fellow stand-up comedian Iain Lee who was away due to being on his honeymoon.

Addison hosted 7 Day Sunday, a satirical news show on BBC Radio 5 Live along with his co-hosts Sarah Millican and Andy Zaltzman. The first episode aired in January 2010. Addison presented the second series of the show until February 2011, when he was replaced by Al Murray.

He is also good friends with Geoff Lloyd on Absolute Radio and has made a few appearances on Geoff Lloyd's Hometime Show.

The Thick of It
From 2005 to 2012, Addison appeared in the BBC television satirical comedy series The Thick of It as Oliver "Ollie" Reeder, Junior Advisor (later Special Advisor) to the Secretary of State (Department of Social Affairs and Citizenship). He appeared in all of the four series, as well as the two specials 'Rise of the Nutters' and 'Spinners and Losers'.

Addison also featured in the film spin-off of The Thick of It, titled In the Loop, playing Toby Wright, a character very similar to his part in the television original.

Lab Rats
In July 2008, BBC Two aired Lab Rats, a sitcom starring Addison and co-written with Carl Cooper. Lab Rats featured cast members Jo Enright, Geoffrey McGivern and Dan Tetsell, with whom Addison had worked previously on the radio adaptations of his one-man shows The Ape That Got Lucky and Civilisation.

Lab Rats was a return to the traditional, joke-heavy, studio based sitcom format that has fallen out of fashion in recent times in favour of the single-camera sitcom. The series was not generally well received by critics and was not renewed for a second series.

Mock the Week
After several guest appearances on the comedy panel show Mock the Week, in September 2011 Addison became a regular panellist, appearing in every episode since the second part of series 10 until series 12 (2013). He appeared alongside other regular panellists Hugh Dennis and Andy Parsons and the show's host, Dara Ó Briain.

Other TV acting projects
In 2014 Addison starred in the Sky Living series Trying Again.

Guest appearances and hosting
In 2000 Addison co-hosted the short-lived Channel 4 comedy series Dotcomedy with Gail Porter. This was a late-night, risque show featuring video clips and other humour derived from the Internet.

He has appeared on Have I Got News for You six times, Would I Lie to You? once and 8 Out of 10 Cats twice. Addison also appeared in episode 3 of series 5 of Live at the Apollo. He has thrice appeared on QI.

Addison appeared on The Graham Norton Show on 16 April 2009 promoting In the Loop. On 18 April 2010 he appeared on The Andrew Marr Show to comment on the week's political issues, including the volcanic ash cloud from Iceland and The First Election Debate.

He appeared on Skins as Professor David Blood, the college director of Roundview College and father of third Generation character Grace Violet. On 4 November 2010 Addison hosted the BBC's Have I Got News For You, having previously been a guest on the show.

In the summer of 2011 Addison hosted an E4 comedy chat show called Show and Tell, with each of the 8 episodes featuring three guest stand-up comedians.

Addison has also made an appearance in children's television show Horrible Histories.

In August 2014, it was announced that Addison would make a guest appearance in the two-part series finale of the eighth series of Doctor Who with his former The Thick of It co-star Peter Capaldi, who plays the Twelfth Doctor. His character, Seb, first appeared in the mid-series episode "The Caretaker" and then appeared in further episodes including "Dark Water" and "Death in Heaven".

Directing and producing
In 2013, he began working as a director on Armando Iannucci's HBO sitcom Veep. He directed 13 episodes. In 2016, he won the Directors Guild of America Award for Outstanding Directing – Comedy Series and received a nomination for the Primetime Emmy Award for Outstanding Directing for a Comedy Series. Alongside directing, he also served as executive producer in 2015. For this work on Series 3, he and the other producers on the show received a nomination for the Primetime Emmy Award for Outstanding Comedy Series. They won the award for Series 4 and 5.

In 2020, sitcom Breeders premiered on both US TV channel FX and Britain's Sky One. Breeders was co-created by Addison, main co-star Martin Freeman and comedy writer Simon Blackwell and is based on Freeman's own experience as a parent. Addison directed fifteen episodes.

Film
Addison directed the 2019 comedy The Hustle, starring Rebel Wilson and Anne Hathaway, a remake of Dirty Rotten Scoundrels (1988), which in turn was a remake of Bedtime Story (1964).

Addison is set to direct Ralph Fiennes playing George Frederick Handel in a period comedy-drama, Hallelujah.

Other work
From 2003 to 2005 Addison wrote a fortnightly finance column for The Guardian titled "Funny Money". On alternate weeks, when the column was not written by Addison, writing duties passed to fellow stand-up Dominic Holland.

Addison has written two books, both published by Hodder and Stoughton: Cautionary Tales for Grown Ups in 2006 and It Wasn't Me: Why Everybody is to Blame and You're Not in 2008.

In 2011 and 2012 he appeared in a range of Direct Line adverts as a Direct Line representative alongside difficult customers, played by fellow comedic performers Alexander Armstrong, Amelia Bullmore and Lorna Watson. On 9 April 2011 he was part of the Comedy Takeover on TV channel Dave, where he presented and selected the shows.

In 2011 he took part in three shows of the 16-date Uncaged Monkeys tour along with Brian Cox, Robin Ince, Ben Goldacre, Simon Singh and Dara Ó Briain.

In July 2013 he received an honorary degree from the University of Birmingham.

In February 2016 Addison took the speaking role of Smith, an Englishman, in the French opera L'Étoile at The Royal Opera House, London.

Addison became a Patron of Social Enterprise UK in 2017.

Personal life
Addison currently lives in Bromley, South East London, with his wife and two children: a boy and a girl.

As of March 2020, he was a member of the Labour Party.

title: Chris Addison


text:
Eustache de Saint Pierre

Eustache de Saint Pierre is the best-known figure of the group of six known as The Burghers of Calais, the first to volunteer and surrender, wearing "a shirt and a rope around his neck" to the King of England at that time, Edward III, to save the people of Calais (August 1347).

According to the chronicler Jean Froissart, the king pardoned him at the request of his wife, Philippa of Hainault.

The scene of the surrender of the mayor of Calais was immortalized in a bronze statue by Rodin and can be seen in twelve copies, including the Belfry square in Calais, the Metropolitan Museum of Art in New York, the Victoria Tower Gardens adjoining Parliament in London, or at the art museum Glyptotek in Copenhagen (Denmark), and the Rodin Museum in Paris. A cast of the figure representing Saint Pierre is in the Museo Soumaya in Mexico City. A cast is also in Memorial Plaza at The College of the Holy Cross in Worcester, Massachusetts, USA.

title: Eustache de Saint Pierre


text:
Winchester railway station

Winchester railway station serves the city of Winchester, in the county of Hampshire, England. It is a stop on the South West Main Line and was known as Winchester City from 1949–67, to distinguish it from Winchester (Chesil) station. It is 66 mi down the line from London Waterloo.

Despite its prominence, the station only has two platforms. One is on the western side, with the line running in a northerly direction via Basingstoke, Woking and Clapham Junction, towards the terminal at Waterloo. The other is on the eastern side, with the line running in a southerly direction, towards Eastleigh, where it splits and runs towards Southampton Central, Bournemouth and Weymouth or Portsmouth Harbour.

History

The station was opened on 10 June 1839 by the London and Southampton Railway (later the London and South Western Railway). It became a temporary terminus for the Winchester to Southampton section. On the same day, another station was opened at Basingstoke, which was a temporary terminus of the London to Basingstoke section.

In the following year, a line was built joining Winchester and Basingstoke and the line was complete. This line was the trickiest to construct; it had four tunnels and a single station called Andover Road (now Micheldever), rather optimistically given that Andover lay 13 mi west. Winchester became a through station on 30 March 1840.

As the line bypassed Kingston upon Thames, Winchester was the only major settlement on the line between London and Southampton. Since the original Southampton line ran via the then small market town of Basingstoke, where lines to the west would be built, it was not very direct. Another line was constructed to run via Guildford, Farnham and Alton, which joined the main line north of Winchester. The present day line runs via Aldershot instead of Guildford, and the line finishes at Alton. British Rail closed the line from Alton to Winchester in 1973, but a section from Alton to Alresford is preserved as the Watercress Line. The final gap from Alresford to Winchester is unlikely ever to be reinstated, owing to housing and the M3 having been built on the former trackbed.

Later, the Great Western Railway built the Didcot, Newbury and Southampton Railway. This passed at a separate station on the eastern side of Winchester, called Winchester Cheesehill; in 1949, it was renamed Winchester (Chesil), whilst Winchester's main station was renamed Winchester City. This did not last long; in 1966, Chesil closed and an alternative diversionary route to Oxford, Birmingham and beyond, bypassing Basingstoke and Reading, was consequently lost. The following year, British Rail changed the station name from Winchester City to Winchester.

Renovations in summer 2004 gave the western side of the station a refurbished entrance and second ticket office, albeit with shorter opening hours than that on the eastern side.

In summer 2009, both platforms received ticket barriers with CCTV, with the entrance to platform 2 from the forecourt reorganised as part of South West Trains' plan to fit or refit ticket barriers on the busiest stations on the network.

In July 2013, a brand new footbridge was constructed between the platforms and also features lifts.

Romsey Rail Link
There was a rail-bus link, operated on behalf of South West Trains, that was known as the Romsey Rail Link service. It followed the same route as the X66, linking the station with Romsey via Hursley and Ampfield but with limited stops. Guards were equipped with rail ticket machines and were able to issue tickets for the entire rail network as well as weekly season tickets, thereby saving passengers the necessity of queuing at the station ticket office.

The service ceased on 28 July 2008 when South West Trains withdrew its subsidy, citing lack of use, despite a protest group having formed and collecting a petition of over 1,000 signatures to oppose the closure.

As part of the superseded X66 timetable, Stagecoach South continue to operate two of the early morning peak services, which were well used alongside the existing hourly services (now half-hourly on weekdays) but without the facility to purchase rail tickets on the buses. The route (now known simply as Route 66) has been extended with variants through the day, and increased journey times, to serve Romsey's outlying housing estates at Woodley, Cupernham and Abbotswood.

Accidents and incidents
In 1937, a boat train caught fire due to an electrical defect in one of the carriages. Four carriages were destroyed.

Goods yard and motive power depot
A small engine shed was built by the Southern Railway in 1927. This housed a shunting locomotive which worked in the local goods yard. It was closed in 1963, together with the goods yard. There were formerly extensive sidings on both sides of the station and a coal yard, all now largely converted to car parks. On the eastern side, in the area now occupied by retail units, there was a cattle dock for livestock arriving by rail for the adjacent Winchester Cattle Market in Andover Road.

Services

The station is served by two train operating companies:
 * South Western Railway provides three trains per hour to London Waterloo, with the fastest taking 61 minutes. Southbound, there is one train per hour to Weymouth, one to Portsmouth Harbour and one to Poole.
 * CrossCountry services between Bournemouth and Manchester Piccadilly, via Reading and Birmingham New Street, call hourly in each direction.

title: Winchester railway station


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NTR Telugu Desam Party (Lakshmi Parvathi)

NTR Telugu Desam Party (Lakshmi Parvathi) (NTRTDP (LP)) was a regional political party in the India state of Andhra Pradesh. The party was founded by Lakshmi Parvathi, the widow of the film star and Telugu Desam Party politician N.T. Rama Rao. Parvathi formed the party after the internal coup in which NTR's son-in-law Chandrababu Naidu took control over TDP in 1995.

Initially NTRTDP (LP) appeared to be able to challenge the TDP of Naidu. In the 1996 Lok Sabha elections NTRTDP (LP) launched candidates in all 42 constituencies in Andhra Pradesh. It won 3,249,267 votes (10.66% of the votes in the state and 0.97% of the vote in the nation as a whole). However, it could not win a single seat.

In 1998, the party had the backing of the Bharatiya Janata Party (BJP). NTRTDP (LP) nominated five candidates, who together got 384,211 votes (1.2% of the votes in the state). In the Srikakulam (Assembly Constituency) the party candidate got more than 30% of the votes.

After the 1998 elections, NTRTDP (LP) declined rapidly and many leaders left the party. BJP became an ally of the arch-enemy Naidu. In the 1999 Lok Sabha elections NTRTDP(LP) launched 13 candidates, who together mustered 61635 votes (0.18% of the votes in the state). In the state assembly elections the same year NTRTDP(LP) nominated 71 candidate, but who together only got 53,259 votes (0.65% of the votes in total).

In the 2004 Lok Sabha elections the party only launched a single candidate, Sivanatha Reddy Chadipiralla in Cuddahpah. Reddy only received 759 votes (0.09% of the votes in that constituency). In the state assembly elections that were held simultaneously NTRTDP(LP) had launched 18 candidates, unsuccessfully. Lakshmi Parvathi herself only got 946 votes in the Atmakur constituency. However, in spite of the fact that the electoral result was a failure for the party, Parvathi was very satisfied with the result since Naidu's TDP had been ousted. Only after Naidu's humiliating defeat she let spread the ashes of her husband at Haridwar, eight years after his death.

Lakshmi Parvathi is the NTRTDP (LP) president.


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Morphology (biology)

Morphology in biology is the study of the form and structure of organisms and their specific structural features.

This includes aspects of the outward appearance (shape, structure, color, pattern, size), i.e. external morphology (or eidonomy), as well as the form and structure of internal parts like bones and organs, i.e. internal morphology (or anatomy). This is in contrast to physiology, which deals primarily with function. Morphology is a branch of life science dealing with the study of gross structure of an organism or taxon and its component parts.

History
The etymology of the word "morphology" is from the Ancient Greek, meaning "form", and  , meaning "word, study, research".

While the concept of form in biology, opposed to function, dates back to Aristotle (see Aristotle's biology), the field of morphology was developed by Johann Wolfgang von Goethe (1790) and independently by the German anatomist and physiologist Karl Friedrich Burdach (1800).

Among other important theorists of morphology are Lorenz Oken, Georges Cuvier, Étienne Geoffroy Saint-Hilaire, Richard Owen, Carl Gegenbaur and Ernst Haeckel.

In 1830, Cuvier and Saint-Hilaire engaged in a famous debate, which is said to exemplify the two major deviations in biological thinking at the time – whether animal structure was due to function or evolution.

Divisions of morphology

 * Comparative morphology is analysis of the patterns of the locus of structures within the body plan of an organism, and forms the basis of taxonomical categorization.
 * Functional morphology is the study of the relationship between the structure and function of morphological features.
 * Experimental morphology is the study of the effects of external factors upon the morphology of organisms under experimental conditions, such as the effect of genetic mutation.
 * Anatomy is a "branch of morphology that deals with the structure of organisms".
 * Molecular morphology is a rarely used term, usually referring to the superstructure of polymers such as fiber formation or to larger composite assemblies. The term is commonly not applied to the spatial structure of individual molecules.
 * Gross morphology refers to the collective structures of an organism as a whole as a general description of the form and structure of an organism, taking into account all of its structures without specifying an individual structure.

Morphology and classification
Most taxa differ morphologically from other taxa. Typically, closely related taxa differ much less than more distantly related ones, but there are exceptions to this. Cryptic species are species which look very similar, or perhaps even outwardly identical, but are reproductively isolated. Conversely, sometimes unrelated taxa acquire a similar appearance as a result of convergent evolution or even mimicry. In addition, there can be morphological differences within a species, such as in Apoica flavissima where queens are significantly smaller than workers. A further problem with relying on morphological data is that what may appear morphologically to be two distinct species may in fact be shown by DNA analysis to be a single species. The significance of these differences can be examined through the use of allometric engineering in which one or both species are manipulated to phenocopy the other species.

A step relevant to the evaluation of morphology between traits/features within species, includes an assessment of the terms: homology and homoplasy. Homology between features indicate that those features have been derived from a common ancestor. Alternatively, homoplasy between features describes those that can resemble each other, but derive independently via parallel or convergent evolution.

3D cell morphology: classification
The invention and development of microscopy enabled the observation of 3-D cell morphology with both high spatial and temporal resolution. The dynamic processes of this cell morphology which are controlled by a complex system play an important role in varied important biological process, such as immune and invasive responses.

title: Morphology (biology)


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William Montgomery (cryptographer)

Rev. William Montgomery (1871–1930) was a Presbyterian minister and a British codebreaker who worked in Room 40 during World War I.

Montgomery and Nigel de Grey deciphered the Zimmermann Telegram, which helped bring the U.S. into World War I. At this time (1917), Montgomery was 45.

He was an authority on Augustine of Hippo and a translator of theological works from German. No work, it was said, had ever been so idiomatically and yet so faithfully rendered as his translation of Albert Schweitzer's Quest of the Historical Jesus, published in 1914.

title: William Montgomery (cryptographer)


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Talk:Granite Peak

Comment
The table was obtained by searching the USGS GNIS for "Granite Peak" with a feature type of "summit". The query results HTML table was copied with the "feature type" and "USGS map" columns dropped when placed onto Wikipedia. The HTML hypertext links were changed to wiki format.

Once an article has been created for one of these specific peaks, the USGS GNIS link should be replaced with the article link. RedWolf 19:36, Oct 24, 2004 (UTC)

title: Talk:Granite Peak


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Marxist feminism

Marxist feminism is a philosophical variant of feminism that incorporates and extends Marxist theory. Marxist feminism analyzes the ways in which women are exploited through capitalism and the individual ownership of private property. According to Marxist feminists, women's liberation can only be achieved by dismantling the capitalist systems in which they contend much of women's labor is uncompensated. Marxist feminists extend traditional Marxist analysis by applying it to unpaid domestic labor and sex relations.

Because of its foundation in historical materialism, Marxist feminism is similar to socialist feminism and, to a greater degree, materialist feminism. The latter two place greater emphasis on what they consider the "reductionist limitations" of Marxist theory but, as Martha E. Gimenez notes in her exploration of the differences between Marxist and materialist feminism, "clear lines of theoretical demarcation between and within these two umbrella terms are somewhat difficult to establish."

Theoretical background in Marxism
Marxism follows the development of oppression and class division in the evolution of human society through the development and organization of wealth and production, and concludes the evolution of oppressive societal structure to be relative to the evolution of oppressive family structures, i.e., the normalization of oppressing the female sex marks or coincides with the birth of oppressive society in general.

In The Origin of the Family, Private Property, and the State (1884), Friedrich Engels writes about the earliest origins of the family structure, social hierarchy, and the concept of wealth, drawing from both ancient and contemporary study. He concludes that women originally had a higher social status and equal consideration in labor, and particularly, only women were sure to share a family name. As the earliest men did not even share the family name, Engels says, they did not know for sure who their children were or benefit from inheritance.

When agriculture first became abundant and the abundance was considered male wealth, as it was sourced from the male work environment away from the home, a deeper wish for male lineage and inheritance was founded. To achieve that wish, women were not only granted their long-sought monogamy but forced into it as part of domestic servitude, while males pursued a hushed culture of "hetaerism". Engels describes this situation as coincidental to the beginnings of forced servitude as a dominant feature of society, leading eventually to a European culture of class oppression, where the children of the poor were expected to be servants of the rich.

Engels rewrites a quote in this book, by himself and Marx from 1846, "The first division of labor is that between man and woman for the propagation of children," to say, "The first class opposition that appears in history coincides with the development of the antagonism between man and woman in monogamous marriage, and the first class oppression coincides with that of the female sex by the male."

Gender oppression is reproduced culturally and maintained through institutionalized inequality. By privileging men at the expense of women and refusing to acknowledge traditional domestic labor as equally valuable, the working-class man is socialized into an oppressive structure which marginalizes the working-class woman.

Productive, unproductive, and reproductive labor
Marx categorized labor into two categories: productive and unproductive.

 * Productive labor is labor that creates surplus value, e.g. production of raw materials and manufacturing products.
 * Unproductive labor does not create surplus value and may in fact be subsidized by it. This can include supervisory duties, bookkeeping, marketing, etc.

Early Marxist and Socialist feminists began creating working women's organizations within broader worker movements in the early 1910s. These organizers considered the needs of working women to be different to those of the feminist movements that had been developed by the bourgeoise. Separating gender from class as a means for liberation was unthinkable for these women, and they found various levels of success within communist and socialist parties for their ideas. Marxist feminists such as Mary Inman established networks of likeminded members within these organizations that were able to lobby for women's oppression to be considered a key policy issue by the 1940s.

Marxist feminist authors in the 1970s, such as Margaret Benston and Peggy Morton, relied heavily on analysis of productive and unproductive labor in an attempt to shift the perception of the time that consumption was the purpose of a family, presenting arguments for a state-paid wage to homemakers, and a cultural perception of the family as a productive entity. In capitalism, the work of maintaining a family has little material value, as it produces no marketable products. In Marxism, the maintenance of a family is productive, as it has a service value, and is used in the same sense as a commodity.

Wages for Housework
Focusing on exclusion from productive labor as the most important source of female oppression, some Marxist feminists advocated for the inclusion of domestic work within the waged capitalist economy. The idea of compensating reproductive labor was present in the writing of socialists such as Charlotte Perkins Gilman (1898) who argued that women's oppression stemmed from being forced into the private sphere. Gilman argued that conditions for women would improve when their work was located, recognized, and valued in the public sphere.

Perhaps the most influential effort to compensate reproductive labor was the International Wages for Housework Campaign, an organization launched in Italy in 1972 by members of the International Feminist Collective. Many of these women, including Selma James, Mariarosa Dalla Costa, Brigitte Galtier, and Silvia Federici published a range of sources to promote their message in academic and public domains. Despite beginning as a small group of women in Italy, the Wages for Housework Campaign was successful in mobilizing on an international level. A Wages for Housework group was founded in Brooklyn, New York, with the help of Federici. As Heidi Hartmann acknowledges (1981), the efforts of these movements, though ultimately unsuccessful, generated important discourse regarding the value of housework and its relation to the economy.

Domestic Slavery
Many Marxist feminist scholars analyzing modes of oppression at the site of production note the effect that housework has on women in a capitalist system. In Angela Davis' Women, Race and Class, the concept of housework is utilized to deconstruct the capitalist construct of gendered labor within the home and to show the ways in which women are exploited through "domestic slavery". To address this, Davis concludes that the "socialisation of housework – including meal preparation and child care – presupposes an end to the profit-motive's reign over the economy."

Attempts to address these challenges were regularly met with resistance. Attempts to address the exploitation of domestic labor were met with pushback by critics who argued that this type of gendered housework should be considered a social good. In this manner, Marxist feminists argue that unquestioned domestic slavery upholds the structural inequities faced by women in all capitalist economies.

Other Marxist feminist have noted the concept of domestic work for women internationally and the role it plays in buttressing global patriarchy. In Paresh Chattopadhyay's response to Custer's Capital Accumulation and Women's Labor in Asian Economies, Chattopadhyay notes the ways in which Custer analyzes "women's labor in the garments industry in West Bengal and Bangladesh as well as in Bangladesh's agricultural sector, labor management methods of the Japanese industrial bourgeoisie and, finally, the mode of employment of the women laborers in Japanese industry" in demonstrating the ways in which the domestic sphere exhibits similar gender-based exploitation of difference. In both works, the gendered division of labor, specifically within the domestic sphere, is shown to illustrate the methods the capitalist system exploits women globally.

Responsibility of reproductive labor
Another solution proposed by Marxist feminists is to liberate women from their forced connection to reproductive labor. In her critique of traditional Marxist feminist movements such as the Wages for Housework Campaign, Heidi Hartmann (1981) argues that these efforts "take as their question the relationship of women to the economic system, rather than that of women to men, apparently assuming the latter will be explained in their discussion of the former." Hartmann believes that traditional discourse has ignored the importance of women's oppression as women, and instead focused on women's oppression as members of the capitalist system. Similarly, Gayle Rubin, who has written on a range of subjects including sadomasochism, prostitution, pornography, and lesbian literature, first rose to prominence through her 1975 essay "The Traffic in Women: Notes on the 'Political Economy' of Sex", in which she coins the phrase "sex/gender system" and criticizes Marxism for what she claims is its incomplete analysis of sexism under capitalism.

Through these works, Marxist feminists like Hartmann and Rubin framed the oppression of women as a social phenomenon that occurred when hierarchies based on perceived difference were enforced. This has been challenged within Marxist feminist circles as overcorrecting Marxism's issues with sexism by divorcing the social oppression of women from their economic oppression. In response to Rubin's writings, theorist Brooke Meredith Beloso argued that Marxist feminist critique "must challenge the political economy that has taken and continues to take advantage of anything it can, including feminism, in order to take advantage of millions."

Many Marxist feminists have shifted their focus to the ways in which women are now potentially in worse conditions as a result of gaining access to productive labor. Nancy Folbre proposes that feminist movements begin to focus on women's subordinate status to men both in the reproductive (private) sphere, as well as in the workplace (public sphere). In an interview in 2013, Silvia Federici urges feminist movements to consider the fact that many women are now forced into productive and reproductive labor, resulting in a double day. Federici argues that the emancipation of women cannot occur until they are free from the burden of unwaged labor, which she proposes will involve institutional changes such as closing the wage gap and implementing child care programs in the workplace. Federici's suggestions are echoed in a similar interview with Selma James (2012) and have even been touched on in recent presidential elections.

Affective and emotional labor
Scholars and sociologists such as Michael Hardt, Antonio Negri, Arlie Russell Hochschild and Shiloh Whitney discuss a new form of labor that transcends the traditional spheres of labor and which does not create product, or is byproductive. Affective labor focuses on the blurred lines between personal life and economic life. Whitney states, "The daily struggle of unemployed persons and the domestic toil of housewives no less than the waged worker are thus part of the production and reproduction of social life, and of the biopolitical growth of capital that valorizes information and subjectivities."

The concept of emotional labor, particularly the emotional labor that is present and required in pink collar jobs, was introduced by Arlie Russell Hochschild in her book The Managed Heart: Commercialization of Human Feeling (1983) in which she considers the affective labor of the profession as flight attendants smile, exchange pleasantries and banter with customers. Marxist feminists identify this as part of the social reproduction of labor, which reinforces gender and racial hierarchies.

Equal pay for equal labour
In 1977 the British feminist sociologist Veronica Beechey published 'Some Notes on Female Wage Labour', which argued that women should be understood as an unrecognised 'reserve arm of labour'. In response, Floya Anthias published 'Woman and the Reserve Army of Labour: A Critique of Veronica Beechy', to query Beechey's arguments, while also recognising that it Beechey's was "the most sophisticated and influential attempt to analyse women's wage labour by using or reconstituting the categories of Marx's Capital". In 1987 Verso published Beechey's collected essays on women's participation in labour as the book Unequal Work.

Intersectionality and Marxist feminism
The emergence of intersectionality as a widely popular theory of current feminism saw different responses from Marxist feminists. Traditional Marxist feminists remain critical of its reliance on bourgeois identity politics, arguing that intersectionality limits conceptions of class and power by overemphasizing the individual and not the collective proletariat experience. In this view, differing identities are to be collectively overcome in order to challenge capitalist structures.

Marxist feminists consider intersectionality as a lens to view the interaction of different aspects of identity as a result of structured, systematic oppression. Intersectional Marxist feminism challenges the separation of class and social identity as being an incomplete critique of capitalism, that reproduces bourgeois hierarchy. While class is considered the root cause of systemic oppression in this model, Marxist feminists may use an intersectional lens to understand how class is socially produced on a global scale.

Accomplishments and activism
The nature of Marxist feminists and their ability to mobilize to promote social change has enabled them to engage in important activism. As activists, Marxist feminists insist "on developing politics that put women's oppression and liberation, class politics, anti-imperialism, antiracism, and issues of gender identity and sexuality together at the heart of the agenda." Though their advocacy often receives criticism, Marxist feminists challenge capitalism in ways that facilitate new discourse and shed light on the status of women. These women throughout history have used a range of approaches in fighting hegemonic capitalism, which reflect their different views on the optimal method of achieving liberation for women.

A few women who contributed to the development of Marxist Feminism as a theory were Chizuko Ueno, Anuradha Ghandy, Claudia Jones, and Angela Davis. Chizuko Ueno is well known for being one of the first women to introduce Marxist Feminism in Japan, as one of the primary developers of feminist theories across Japan. Among other renowned Marxist Feminists, their influence impacted nations such as Ukraine, India, Russia, United States, and Trinidad and Tobago.

Marxist feminism has also been influential on feminist movements that have grown out of Latin American nations. The 2010s feminist movement in Argentina used Marxist feminism to address the relationship between various social and economic factors that contributed to gender violence in the country. Argentinian feminist theorist and activist Verónica Gago wrote in her book, Feminist International: How to Change Everything , about the use of strikes to address femicide, abortion access, and gender-based economic hardship in Argentina through feminist movements such as Ni una menos.

Marxist feminist critiques of other branches of feminism
Clara Zetkin and Alexandra Kollontai  were opposed to forms of feminism that reinforce class status. They did not see a true possibility to unite across economic inequality because they argue that it would be extremely difficult for an upper-class woman to truly understand the struggles of the working class. For instance, Kollontai wrote in 1909: "For what reason, then, should the woman worker seek a union with the bourgeois feminists? Who, in actual fact, would stand to gain in the event of such an alliance? Certainly not the woman worker."Kollontai avoided associating herself with the term "feminism" as she deemed the term to be too closely related to that of the bourgeois feminism that shut out the capability of other classes to benefit from the term.

Kollontai was a prominent leader in the Bolshevik party in Russia, defending her stance on how capitalism had shaped a rather displeasing and oppressing position for women who are part of its system. She recognized and emphasized the difference between the proletariat and bourgeois women in society, though it has been expressed by Kollontai's thought that all women under a capitalist economy were those of oppression. One of the reasons Kollontai had a strict opposition of the bourgeois women and proletariat or working-class women to have an alliance is because the bourgeois was still inherently using the women of the working class to their advantage, and therefore prolonging the injustice that women in a capitalist society are treated. She theorized that a well-balanced economic utopia was ingrained in the need for gender equality, but never identified as a feminist, though she greatly impacted the feminist movement within the ideology of feminism within and throughout socialism. Kollontai had a harsh stance on the feminist movement and believed feminists to be naïve in only addressing gender as the reason inequality was happening under a capitalist rule. She believed that the true issue of inequality was that of the division of classes that led to the immediate production of gender struggles, just how men in the structure of the classes shown a harsh divide as well. Kollontai analyzed the theories and historical implications of Marxism as a background for her ideologies, which she addressed the most profound obstacle for society to address be that of the gender inequality, which could never be eradicated under a capitalist society.

As capitalism is inherently for private profit, Kollontai's argument toward the eradication of women suffrage within society under a capitalist rule also delved into how women cannot and will not be abolished under a capitalist society because of the ways in which women's "free labor" has been utilized. Kollontai criticized the feminist movement as also neglecting to emphasize how the working class, while trying to care and provide for a family and being paid less than that of men, was still expected to cater to and provide for the bourgeois or upper-class women who were still oppressing the working-class women by utilizing their stereotypical type of work. Kollontai also faced harsh scrutiny in being a woman leader in a time of a male dominated political stance during the Bolshevik movement. In keeping with her unusual position during her time, she also kept diaries of her plans and ideas on moving towards a more "modern" society where socialism would help uproot that of capitalism and the oppression that different groups of gender and class had been facing. Kollontai was a great example of a woman who was indeed still oppressed by the times and was removed from her own ideologies and progress for the mere fact she was a woman in times where being so in a powerful position was frowned upon and "great women" were only allowed to be placed alongside "great men" in history. Kollontai's most pertinent presence in feminist socialism was her stance on reproductive rights and her view on women being allowed the same luxuries that men have in finding love not only to be stable and supported, and to also be able to make their own money and be secure on their own two feet. She focused her attention on opening up society's allowance of women's liberation from a capitalist and bourgeois control and emphasizing women's suffrage in the working-class.

Critics like Kollontai believed liberal feminism would undermine the efforts of Marxism to improve conditions for the working class. Marxists supported the more radical political program of liberating women through socialist revolution, with a special emphasis on work among women and in materially changing their conditions after the revolution. Additional liberation methods supported by Marxist feminists include radical "Utopian Demands", coined by Maria Mies. This indication of the scope of revolution required to promote change states that demanding anything less than complete reform will produce inadequate solutions to long-term issues.

title: Marxist feminism


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title: User talk:80.58.50.42


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Talk:Henry Lee Lucas

Powell and Rich
Question: In the section quoted below, "Arrest, confession to murders of Powell and Rich

Powell was put in a state shelter by the authorities after her mother and grandmother died in 1982. Lucas convinced her to run away with him and they lived on the road, eventually traveling to California, where an employer's wife asked them to work for her infirm mother, 82-year-old Kate Rich. However, Rich's family turned the couple out, accusing them of failing to do their jobs and writing checks on Rich's account.

...

In June 1983, Lucas was arrested on charges of unlawful possession of a firearm by Texas Ranger Phil Ryan. 'Later, he confessed to the murders of Powell and Rich',..."

shouldn't we (the readers) find out that Rich disappeared/was murdered/was deceased/something, BEFORE learning Lucas confessed to her murder? The first paragraph says only that Lucas & Powell were "turned out" by Rich's family. __________________________________________________

and led the police to their purported remains, although forensic evidence alone was inconclusive and the coroner stopped short of positively identifying either of them. Lucas' participation in the investigation would serve to boost his credibility in later confessions to other crimes. Lucas later denied involvement, but the consensus is that he did murder Powell and Rich. — Preceding unsigned comment added by BKitteh (talk • contribs) 05:26, 30 June 2022 (UTC)

Correction needed
The article says Lucas’ father died in a blizzard in 1951. An ancestry site shows that he died on Oct. 24 in either 1950 or 1951 (there’s a discrepancy between the heading and the text) in Blacksburg, VA. The temperatures in Blacksburg on and around Oct. 24 in both 1950 and 1951 were highs in the 60’s and lows in the upper 50’s. There was no blizzard. This information should be removed, or corrected if a reliable source can be found. Roanoke River (talk) 00:32, 28 June 2024 (UTC)
 * Source doesn't give a date, wrong death cause, and a different reason for being outside, so I've updated it to match. If a different reference has a better/more accurate version that would be great. Primefac (talk) 13:45, 29 June 2024 (UTC)

title: Talk:Henry Lee Lucas


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Nyankapon-Nyame-Odomankoma

Onyame, Nyankopon (Onyankapon) or Odomankoma is the supreme god of the Akan people of Ghana, who is most commonly known as Anyame. The name means "The one who knows and sees everything", and "omniscient, omnipotent sky deity" in the Akan language.

Odomankoma
The name Odomankoma means "Creator" which is said to be derived from the literal translations of the two sections of his name, "Dom" (meaning state or universe) and "Anko-ma" (meaning "who alone gives"). The name "Odomankoma" therefore means, in the literal sense, "The only one who gives the universe or world". However, others believe Odomankoma is an abbreviation of Odomankoma's full and true name: O-doma-ara-nko-ma in which all parts of the name (excluding the first o) has a meaning: "Doma" meaning 'abundance', "ara" meaning "only" or "alone", "ma" meaning "full of", coming together to mean "The one who is uninterruptedly, infinitely, and exclusively full of the manifold, namely, the interminable, eternally, infinitely, universally filled entity'.

Odomankoma is also known by the name Odomankoma wuo, which means "The Creator's death", referencing Odomankoma as the creator of Death (Owuo), later being killed in return. Odomankoma also goes by various other epithets: "Oboade" meaning "Creator", "Oboo nkwa" meaning "The Creator of life", and "Oboo-wuo" meaning "The Creator of death", which once again references to Odomankoma creating Owuo.

Odomankoma also bears the epithets "Borebore", meaning "Architect", and "Ananse Kokuroko", meaning "The great designer" or, if interpreted literally, "The great spider". This name shows that beyond the fact that Odomankoma possesses a godly level of wisdom as in the Akom belief, it is believed that the wisdom of the spider is greater than that of all the world. It also shows his connection to Ananse, who is a spider and additionally might be directly Odomankoma's son. Odomankoma is also known as "Amaomee" meaning "The giver of plenty", linking to him being the creator in the Akom religion.

Onyankapon
The name Onyankapon literally means "The Only Great Onyame" which is said to be derived from the 3 parts that supposedly make up Onyankapon's name: "Onyame" shortened to "Onyan", "Koro" shortened to "Ka" meaning one and "Pon(g)" meaning great. His full name is Onyankapong.

Onyankapon also goes by other epithets: Otumfoo meaning "the powerful one", Onyankapon Kwame meaning "the great one who appeared on Sunday" symbolising that was born on a Sunday and Twidiampon(g) meaning "all powerful Nyankapon(g) and Amowia meaning "The giver of the sun", referencing to Nyankapon's link to the sun. Onyankopon also shares names with Odomankoma as Odomankoma became the spirit of Onyankapon after Owuo killed Odomankoma, so along with other names for Odomankoma, the names Opanyin or Nana are used, meaning "Grand Ancestor". Nyankapon might also be the Fante patron God Bobowissi, as well as the God stated as the supreme God in other traditional religions of peoples in Akan dominated countries such as Ivory Coat and Ghana specifically. However, they could either be their own Supreme God or Onyame, another aspect of the Akom Trinity and the parent to Onyankapon.

Description
Nyame, Nyankapon and Odomankoma are 3 aspects of the trinity that make up the Supreme God in the Akom religion. They are, however, one God.

Odomankoma is the creative aspect of the trinity, corresponding to reason, reality and the Absolute, is the spirit of the Universe and is one of the most dynamic and complex modalities of the trinity. Odomankoma is consistently cast in the role of creator. This creative function of Odomankoma is embodied in several maxims. One saying of the Akan surrounding Odomankoma is "Odomankoma boo ade", meaning Odomankoma created the "Thing" (the universe). Odomankoma created not only the "Thing," i.e., the universe. He also created life and created death as well. Mysteriously Odomankoma himself succumbed to death. This juxtaposition of life (himself, the creator) with death in Odomankoma is expressed by the most enigmatic and unutterable of all Akan maxims: "Odomankoma boo owuo na owuo kum no", which means Odomankoma created death (Owuo) and death killed him. Odomankoma accommodates the contraries of life and death within his being. As the creator of both life and death, he transcends both experiences. The story of Odomankoma does not end with Owuo killing him as after his death, it is said that life (himself, as he is the creator) came to him and woke him up. From here he reived as Kra, and lives through Nyankapon, becoming Nyankapon's sunsum (soul), as stated in the Akan maxim "Onyankapon onye Odomankoma sunsum" which means Nyankapon is Odomankoma's personality, symbolising that Nyankapon is Odomankoma's successor (as Odomankoma used to be the aspect of the Nyame trinity that controlled everything until Owuo killed him). Odomankoma is also quite powerful and smart as after his "revival", Nyankapon/Odomankoma had a great struggle with Owuo in which they defeat Owuo with resistance to Owuo's venom, kra (whom was now Odomankoma). Odomankoma then managed to achieve a total triumph over Death, as stated in the maxim "Odomankoma na orna owuo di akane", which means it was none but Odomankoma who made Death eat poison. In this second meeting between Odomankoma and his final creation, Owuo, Odomankoma unleashes his creative might upon Owuo as, after having been vanquished, death is made to eat his poison. However, despite defeating Owuo, Owuo is still alive and causes death to mortals.

It is said that he talks through a drum and has a drummer for that drum called Odomankoma Kyerema, the Drummer of Odomankoma who is said to be the most knowledgeable person regarding Asante traditional history. Odomankoma has a set of stories and tales called Adomankomasem, similar to Ananse.

Odomankoma is also represented by two animals: vultures and spiders. Odomankoma's link to vultures is expressed in the Akan maxim: "Odomankoma a oboadee, ne kyeneboa ne opete", meaning the animal that symbolizes Odomankoma who created the world is the vulture. The spider connotation comes the belief by the Akan that spiders are the wisest of all animals, and it was possibly Ananse that advised Odomankoma to create humans. However, Odomankoma goes by the name Ananse Kokuroko, so it might have been just him. Odomankoma also has a human form, but storyteller rarely treat him as having a human form.

Onyankapon is the male aspect of the trinity and is the youngest member of the Trinity, being the son of Nyame and the successor to Odomankoma.

Symbol
Nyame is the Twi word for god, and the Adinkra symbol "Gye Nyame" means "I Fear None Except God".

The symbol has adopted a different use and meaning in today's Akan culture due to the influence of Christianity.

title: Nyankapon-Nyame-Odomankoma


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title: File:EverQuest II box art.jpg