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Malay Singaporeans

Malay Singaporeans (Orang Melayu Singapura) are Singaporeans with general ancestry from the Malay world. They constitute approximately 13.5% of the country's citizens, making them the second largest ethnic group in Singapore. Under the Constitution of Singapore, they are recognised by the government as the indigenous people of the country, with Malay as the de jure national language of Singapore.

At the time of the arrival of British colonial official Stamford Raffles in 1819, the native Malays were the majority living on the island, which at the time had a total estimated population of approximately 1,000. Another estimate placed that at the time of his arrival, the population was 120 Malays, 30 Chinese and some local tribes such as the Orang Laut. From the 19th century until World War II, the Malays enjoyed favourable treatment whereby they were not resettled for labour and their traditional lifestyles were generally left undisturbed. However, as the British needed "coolies", this resulted in particularly lower rates of immigration as compared to the Indians and Chinese, with the latter notably becoming the majority ethnic group by the mid-19th century.

Today, a significant portion of Malay Singaporeans have ancestors from the Malay Archipelago. Although the exact numbers are not available, it is known that many Malay families in Singapore originate from regions such as Java, Sumatra, Sulawesi and the Riau Islands. This migration has enriched the cultural heritage of the Malay community in Singapore. These groups share the same culture, customs, language, and religion with the broader Singaporean society. They are active in all areas of Singaporean culture and society, with independent representation in fields such as media, politics, and sports.

History of the Malay kings of Singapore
The seventeenth-century Malay chronicle, the Sejarah Melayu or Malay Annals, tells of the founding of a great trading city on the island of Temasek in 1299 AD by a prince from Palembang. Palembang was then the capital of the diminishing Srivijaya Empire. The prince, Sri Tri Buana, (also known as Sang Nila Utama) was said to be a descendant of Alexander the Great and an Indian princess called Shahru Al-Bariyah. Legend states that he renamed the city Singapura ("lion city") after sighting a strange beast that he took to be a lion, although there is no real historical evidence of this.

In the mid-14th century, Singapura suffered raids by the expanding Javanese Majapahit Empire to the south and the emerging Thai kingdom of Ayutthaya to the north, both claiming the island as a vassal state at several points in time. Around 1388, the ruler of Palembang, Parameswara, came to Singapore to flee from Majapahit control. He murdered the king and seized power, but it was a futile act. The Srivijaya Empire, already in decline, finally met its end when Majapahit attacked its capital Palembang in 1391. In 1396, Majapahit or Ayutthaya forces drove out Parameswara, who fled northward and founded kingdom of Malacca in 1400.

When the Portuguese captured Malacca in 1511, the last Malaccan sultan, Mahmud Shah, fled to Johor, where he established the new Johor Sultanate. Singapura became part of this sultanate. In 1613, however, the Portuguese reportedly burning down a trading outpost at the mouth of the river and Singapura passed into history.

In 1718, Raja Kecil of Minangkabau-Siak who claimed he was the posthumous son of Sultan Mahmud II, took control of the Johor Sultanate. Four years later, Raja Kecil was dethroned by Raja Sulaiman's supporters with the assistance of the Bugis. The territory controlled by the Johor-Riau Sultanate in the late eighteenth century still included Singapore as part of its territory. The sultanate had become increasingly weakened by a division into a Malay faction, which controlled the Malay peninsula and Singapore vis a vis a Bugis faction which controlled the Riau Archipelago. When Sultan Mahmud Riayat Shah III died in 1811, the Bugis had proclaimed the younger of his two sons, Abdul Rahman, as sultan instead of the elder son, Tengku Long. While the sultan was the nominal ruler of his domain, senior officials actually governed the sultanate. In control of Singapore and the neighbouring islands was Temenggong Abdul Rahman, Tengku Long's father-in-law. In 1818, he and some of his followers left Riau for Singapore shortly after the Dutch signed a treaty with the Sultan Abdul Rahman, allowing the Dutch to station a garrison at Riau.

In 1819, Tengku Long signed a treaty with the British led by Sir Stamford Raffles. In exchange for British protection and recognising him as Sultan of Johor, Tengku Long agreed to allow the British to establish a trading post in Singapore. Proclaimed as Sultan Hussein Shah, he became the Sultan of Johor. Hussein Shah's claim to be Sultan of Johor and Singapore was by all accounts not recognised by the Malay rulers and was only a nominal title. Sultan Hussein on his part, did not pursue any active claim to his sovereignty rights over Johor, spent much of his time at his residence in Istana Kampong Glam until he moved to Malacca in 1834.

In 1835, Sultan Hussein Shah died and was succeeded by his eldest son, Tengku Ali. In 1855, due to his debts caused by his extravagant lifestyle, Sultan Ali formally ceded his sovereignty rights of Johor to Temenggong Daeng Ibrahim with the exception of the Kesang territory in Muar, plus an annual stipend for his family. Thus, Temenggong Daeng Ibrahim was made the de facto Maharajah of Johor until his death in 1862. He was succeeded by his son Abu Bakar, who eventually went on to become the Sultan of modern Johor in 1886.

After Sultan Ali's death in 1877, disputes broke out among his descendants. In the late 1890s, they went to court, where it was decided that no one in the family had the rights as the successor to the sultanate and the land at Kampong Glam should revert to the state [Tengku Mahmud vs. Tengku Ali, Straits Settlements Laws Report 1897 (Vol. 5)].

Malay kings of Singapore (1299–1396 AD)

 * Sri Tri Buana (Sang Nila Utama) (1299–1347)
 * Raja Kecil Besar (Paduka Seri Wikrama Wira) (1348–1362 (?) )
 * Raja Muda (Paduka Seri Rana Wikrama) (1363–1374 (?) )
 * Damia Raja (Paduka Seri Maharaja) (1375–1386 (?) )
 * Parameswara (Paduka Seri Iskandar Shah) (1388 or 1390 (?) –1397)

Malay kings of Singapore (1699–1835 AD)

 * Bendahara Sultan Abdul Jalil Riayat Shah IV (Sultan of Riau-Lingga-Pahang) (1699–1718)
 * Abdul Jalil Rahmat Shah (Raja Kecil) (Sultan of Riau-Lingga-Pahang) (1718–1722)
 * Sultan Sulaiman Badrul Al-Alam Shah (Sultan of Johor-Riau-Lingga-Pahang) (1722–1760)
 * Sultan Mahmud Riayat Shah III (Sultan of Johor-Pahang) (1761–1812)
 * Sultan Abdul Rahman (Sultan of Lingga) (1812–1832) (Placed on the throne instead of his older brother Hussein, supported by Bugis)
 * Sultan Hussein Shah (Sultan of Johor) (1819–1835) (Recognised by the British as the rightful Sultan of Johor.)

Migration of Malays to Singapore after 1819
When Raffles arrived in Singapore, there were already thousands of indigenous Malays living there. The waters of Telok Blangah, the Kallang River and other rivers had been home to the Orang Laut or Sea Nomads for a very long time. There were also Malay settlements along the Kallang River Basin and the Singapore River. Turnbull reported that there was an estimated 1,000 people living in Singapore. There were about 500 Orang Kallang, 200 Orang Seletar, 150 Orang Gelam, 100 Orang Lauts, 20–30 Malays who were the followers of Temenggong Abdul Rahman.

In the first census taken in 1824, it was revealed that the Malays (including the Bugis) then made up 60.9 per cent of the total population of 10,683. The 1826 census shows 4,790 Malays, 1,242 Bugis, and 267 Javanese out of a total population 13,750.

Malay subgroups
Most Singaporean Malays are descended from different ethnic groups that are found throughout the Malay Archipelago. Most notable are the Orang Laut, Local Malays, Javanese, Boyanese, Bugis, Minangkabaus, Banjarese and the Bataks.

The Orang Laut (Sea Nomads)
Also known as Orang Pulau/Orang Singapura

According to Sopher (1977), the Orang Kallang, Orang Seletar, Orang Selat and Orang Gelam were the Orang Laut that lived in Singapore. The Orang Kallang (also called the Orang Biduanda Kallang) lived in the swampy areas in the Kallang River. They lived on boats and sustained their lives by fishing and collecting other materials from the forests. After 1819, they were relocated by Temenggong Abdul Rahman to the northern Singapore Straits at Sungai Pulau. In 1847 most of the Orang Kallang were wiped out by a smallpox epidemic.

The Orang Seletar lived in the river swamps and the small islands surrounding mainland Singapore. They would often gather in the coastal areas, especially on the estuary of the Seletar River. They lived a nomadic lifestyle until the 1850s when they started living on land and followed the lifestyles of others living in Singapore.

The Orang Seletar lived in the harbour waters of Keppel Singapore. They were believed to have traversed the waters of Keppel Harbour since the early 16th century, making them one of the earliest settlers of the island. They sold fish and fruits to the trading vessels that passed the area.

The Orang Gelam came from a tribe in Batam Island. They were brought by the Temenggong of Johor together with a group of his followers to establish a settlement in the first decade of the 19th century. Many of the Orang Gelam who lived along the Singapore River served as boatmen for merchant ships while their womenfolk were fruit sellers on boats.

The Orang Laut differed from the Malays in that they lived a nomadic lifestyle and lived at sea in their boats whereas the Malays lived in settlements in the villages on the land. One example of an Orang Laut is Mohammed Abdul Rahmah.

The Malays Proper (Johor-Riau)
When Raffles came to Singapore, there were already hundreds of indigenous Malays and orang laut living there. They were made up of the nobility that was headed by the Temenggong, the palace officials and his followers as well as the Orang Laut. Subsequently, the numbers increased with the arrivals of other Malays from Malaya and the Malay Archipelago.

In a matter of several months, hundreds of Malays from Malacca came to Singapore, encouraged by the British who wanted to develop Singapore as a centre for trade and administration. When Singapore became more developed and there were better economic opportunities, many Malays from Johor, Riau Islands, Sumatra, Penang and Malacca came to Singapore. Many of these Malays lived in the towns and worked there. The census for 1931 showed that the total number of Malay men working here were as many as 11,290. Out of this number, 18% worked as fishermen and as many as 12% lived by farming the land.

In the 1930s and 1950s, many Malay residents from Malaya were working in the British uniformed services. In 1957 alone, there were more than 10,000 Malays working in the uniform services because the British preferred them to the Javanese or Malays from Indonesia (Betts, 1975:41; Djamour, 1959:5). However, during the period 1957–1970, most of them returned to Malaysia when their terms of services ended.

The Javanese
The second-largest Malay group were the Javanese. They came from Java in the Dutch East Indies (modern Indonesia). In the 1931 Population Census, the number of Javanese in Singapore was 16,063. The 1981 Population Census, however, showed that they made up 6% of the Malay population. However, many Javanese had actually registered themselves as 'Malay'. It is likely that the actual percentage of the Javanese within the Malay population was much higher. An ethnographic study in 1990 estimated that approximately 50–60% of Singaporean Malays have at least some degree of Javanese ancestry. The Javanese came to Singapore in stages. In the mid-19th century, they came and worked as ironsmiths, leather makers as well as spice merchants and religious books dealers. There were also a group of Javanese printers and publishers in the Arab Street area. There were also a community of pilgrim brokers that played an important role in encouraging the migration of the Javanese to Singapore. There are many Singapore's area and neighborhoods that has Javanese names such as Kampong Java, Radin Mas, Kampong Pachitan, Kampong Wak Hassan, Kampong Kembangan, and others.

The political situation in the Dutch East Indies created by the Dutch government caused many Javanese to go through Singapore to travel to Mecca to perform the Hajj. From the mid-19th century until 1910, between 2,000 and 7,000 Javanese travelled to Mecca through Singapore until the regulations were eased (Roff 1967:39). Usually, these pilgrims would work in Singapore for several months or years before or after performing the hajj to earn money or pay their debts to their pilgrim brokers. Many of them stayed in Singapore and became part of the Muslim community in the city (Roff, 1967:43).

A number of Javanese also came to Singapore with the help of the pilgrim brokers. They came voluntarily and a majority of them were young men who stayed in the lodgings of the pilgrim brokers until they found work. They worked as food sellers, gardeners and provided labour for the pilgrim brokers to build lodging homes for them. The pilgrim brokers also took in bonded labourers who worked for Malay or Javanese employers to clear forests to set up settlements in Johor, Malaya (Roff, 1967:37). The activities with these bonded labourers continued until the 1920s. From 1886 till 1890, as many as 21,000 Javanese became bonded labourers with the Singapore Chinese Protectorate, an organisation formed by the British in 1877 to monitor the Chinese population. They performed manual labour in the rubber plantations. After their bond ended, they continued to open up the land and stayed on in Johor.

After the Second World War, the total number of Javanese coming to Singapore continued to increase. The first wave consisted of conscript labour that was brought by the Japanese and their numbers were estimated to be about 10,000 (Turnbull, 1976:216). The second wave were those who moved to Singapore through Malaya. The 1970 Population Census showed that a total of 21,324 Malays who were born in Malaya (later Malaysia) had moved to Singapore in the years 1946–1955, and as many as 29,679 moved to Singapore from 1956–1970 (Census 1970:262-3). Interviews conducted showed that a majority of them were young men of Javanese descent from Johor who wanted to find a better life in Singapore. Most of them were not educated and not highly skilled and worked as manual labourers in the post-war years.

In the 2010 census, Malays of Javanese descent numbered 89,000.

The Baweanese/Boyanese
The Baweanese or Boyanese originally came from the Bawean Island in the Dutch East Indies (modern-day Indonesia). They built the Kampung Boyan (Boyanese Village) by the banks of the Rochor River, between Jalan Besar and Syed Alwi Road since the time of Munshi Abdullah. Most of them came to Singapore in the late 19th century until the end of Second World War. The majority of them worked as horse cart drivers and later as motorcar drivers. They could not be considered poor as their lands in Bawean were fertile; they had come in search of cash earnings. They wanted to purchase jewellery made of gold and goods that they could bring back to their villages. Some also wanted to build a better life for themselves in Singapore.

Most of them were young men who came and supported themselves, living in communal houses. There were several such houses built in Singapore. They were found in places like Adam Communal House in Ann Siang Hill, Teluk Dalam Communal House in Dixon Road and Dedawang Communal House in Sophie Road. There was also a village within the town area that was inhabited by the Baweanese called Kampung Kapur (literally 'Lime Village') in the western part of Kampung Boyan (Boyan Village). A mosque called the Masjid Bawean Kampung Kapur (Bawean Mosque of Lime Village) located at Weld Road was built in 1932. There was also a communal house that became the gathering point for writers and their friends from the literary group called Jejak Kembara (literally 'Wanderers' Steps') in the late 1970s.

Due to the fact that they shared the same religion and were closely related racially, both the Baweanese and the Javanese were able to mix freely and even intermarried with the Malays. In time, this caused the differences between them to be less obvious and more Baweanese and Javanese began identifying themselves as Malays.

The Bugis
The Bugis came from Sulawesi Island in Indonesia. They were well known for a long time as maritime traders. In the mid-seventeenth century, the Bugis were spreading out from Celebes to set up trading centres throughout the region. Often they had to sail to distant lands and fight indigenous tribes. They rarely lost and acquired a reputation as fierce warriors.

The Dutch control of the Dutch East Indies and their blockades cut off the Bugis from their traditional spice trade routes from Celebes to Java. This forced them to migrate to other areas to continue trading. Their migration to what is today Malaysia and Riau Archipelago began around the 18th century or even earlier. Their influence in Riau was strong. Among the Bugis traders were also members of the nobility like Engku Karaeng Talibak who married the daughter of Raja Ali Haji. According to Raja Ali Haji in his work, Tuhfat al-Nafis, the presence of Karaeng Talibak brought more Bugis traders to Riau.

In 1819, conflicts between the Dutch and Bugis result in a number of Bugis leaving Riau, and soon after Raffles arrival to Singapore, a group of 500 Bugis led by Chieftain Arong Bilawa fled to Singapore. By the time of the first census in 1824, there were 1,951 Bugis recorded in Singapore, over 18% of the island's population of 10,683. The establishment of a free port in Singapore allowed the Bugis to expand their network in the archipelago. Sailing from Sumatra to north Australia, the Bugis ships brought cargoes of cotton cloth, gold dust, birds-of-paradise feathers, pepper, trepang (sea cucumbers), sandalwood, tortoiseshell, coffee, and rice to Singapore. Most of these goods were very much in demand by the Chinese merchants in Singapore. The Bugis also traded in slaves.

James Cameron gave a description in 1865 of the various ships that would visit Singapore's harbour. According to him, each year during October and November, the Bugis ships would come from Bali and the Celebes.

By the 1830s, the Bugis had established themselves in Singapore and formed the majority of the pioneer communities in the Kampung Gelam area. By 1831, the Census of Population reported over 2,000 Bugis in Singapore. The Bugis gradually formed kampongs and settlements in places like Kampung Bugis (around the Kallang River), Kampung Soopoo, Jalan Pelatok and Jalan Pergam. The number of Bugis however would decline as they lost their dominance in the sea trade, and by 1860, there were only about 900 Bugis left in Singapore. Many of them also became assimilated into the larger Malay community. Many Bugis pioneers and historical figures are buried in Jalan Kubor Cemetery.

The Minangkabaus
The Minangkabau people came from Western Sumatra. The Minangkabaus are known for their matrilineal social system and their tradition for travelling. The Minangkabaus would leave their homes and travel in search of work, knowledge and experience. They would usually return home once they had fulfilled their objective. This tradition of travelling was a rite of passage for the young Minangkabau men and was considered a way for them to be in touch with the outside world.

The Minangkabaus have been migrating to Malaysia and Singapore since long ago. In the 19th century, the cross-strait traders from Payakumbuh and Tanah Datar of Minangkabau Highlands brought agricultural products from the interior of Sumatra to be sold at the port of Singapore. In the first half of 20th century, the majority of Minangkabaus who came to Singapore came from Pariaman and Agam in Western Sumatra. This only stopped when Malaya achieved independence from the British in 1957, when the immigration laws were tightened. The majority of Minangkabaus were engaged in business, apart as religious teachers and politician. They sold religious items, toys and clothes in Arab Street and Geylang. Another Minang business that is quite well-known in Singapore is the Padang restaurant that sells Nasi Padang. The Minangkabaus even formed an association at one time but this was subsequently banned during the 1962–66 Indonesia-Malaysia confrontation. Then in 1995, they established the Singapore Minangkabau Association with a mission to preserve and promote the Minangkabau culture in Singapore.

After Singapore became an independent state in 1965, the majority of Minangkabaus either migrated to Malaysia or returned to Sumatra. Those who stayed in Singapore assimilated into the Malay community. Not many Minangkabaus brought their wives or women with them to Singapore. As such, many married the local Malay women and did not maintain strong ties with the other Minangkabau communities. By 1973, it was estimated that there were 200 Minangkabau families in Singapore and almost all of them were Singapore citizens.

The Banjar
The Banjar people originated from the southern and eastern coast of Kalimantan in Borneo. Most came from Banjarmasin in the area surrounding the Barito basin. These areas were used for the cultivation of paddy. The Banjarese who migrated to the Malay Peninsula were farmers who were experienced in paddy cultivation. They also migrated to spread Islam to the region, to escape poverty and the oppressive Dutch rule of their homeland. Some also wanted to escape the presence of wild animals that threatened their farms in Kalimantan.

The Banjarese generally did not like to be employees. They preferred to be self-employed, working as either farmers or businessmen. The Banjar were also well known as jewel cutters and dealers in the region. Many came to Singapore to deal in the jewellery trade and had their shops in Arab Street. They even formed a Kalimantan Association in Singapore.

The Banjarese made up a very small percentage of the Malay population in Singapore. In 1931, they numbered 445 out of a total Malay population of 65,104 (0.7%). In 1947, they formed only 0.3% of the population. This dropped to 0.2% in 1957 and 0.1% in 1970. By 1980 and 1990, the total numbers could not be determined, probably because the Banjarese have effectively assimilated into the Malay community.

The Batak
The Batak people are the smallest Malay group in Singapore. Up till 1978, there were less than 350 Bataks in Singapore. Unlike other Malay groups that are predominantly Muslim, the Batak are largely Christians (Lutheran, Seventh-Day Adventist).

The Batak had been coming to Singapore before the 20th century. Not much is known about the Bataks that came to Singapore in the 19th century and before World War 2. Most were young men in their twenties who were from the Toba, Mandailing and Angkola people. The Bataks came to Singapore for economic, educational and social reasons. Most of those who came to Singapore before the War had received their primary education in the Batak and Malay language. Some came to Singapore to continue their education in the private and Christian schools. For example, the Seventh-day Adventist organisation had students' amenities in Singapore in 1915 and they encouraged the Bataks from Sipirok, Angkola and Pematang Siantar in Sumatra to send their children to continue their studies in Singapore. An English education was prized as it was seen as a passport to getting a white-collar job in the plantations in Eastern Sumatra that were owned by the Dutch and the Americans. After receiving their education in Singapore, the Bataks would return to their homeland. Some would marry and bring their wives to Singapore. The Batak Christians were the first Bataks to bring their wives to Singapore.

Most of the Bataks who came before World War 2 worked as gardeners, peons and manual labourers. During the Japanese Occupation, the Bataks were conscripted as foot soldiers or forced labourers by the Japanese. Some were sent to Singapore for military training. After the War, many of the Bataks returned home. At the same time, many others came to Singapore from places like Medan, Palembang and the Riau Islands. Some managed to find work as clerks, storekeepers and some started businesses with non-Bataks partners. Some also joined the British army as soldiers, technicians and electricians. Others started identifying themselves as Malays so that they could join the military or get jobs given to local Malays.

In 1947, the Bataks in Singapore formed a welfare organisation called Saroha ("one heart" in the Batak language). The aim of the organisation was to help the Bataks in Singapore. The organisation lasted until 1954 and was disbanded due to leadership problems and a lack of support from its members. Attempts to revive it later in 1958 proved futile.

There were Bataks who took Malay wives and converted to Islam. The majority of them and their descendants were assimilated into the Malay community and preferred to be known as Malays.

Ethnic composition of Malay population 1931–1990
The following figures show the composition of the various Malay ethnic population in Singapore for the past 60 years. The great increase shown in the other Malay groups, especially the Javanese, in 1990 is likely due to the increase in the employment of Indonesian domestic workers in Singapore.

(Reference: Arumainathan 1973, Vol 1:254; Pang, 1984, Appendix m; Sunday Times, 28 June 1992)

Culture
Many aspects of Singaporean Malay culture includes:

Cuisine
There is several major local Singaporean Malay foods that was famous among the community. It includes, among others,:
 * Sup Tulang Merah
 * Mee Rebus
 * Mee Siam
 * Bihun Singapura
 * Epok-Epok (Curry Puff)
 * Nasi Lemak
 * Ayam masak merah
 * Putu piring
 * Beef rendang

At the same time, there is also several major non-Malay cuisines that is predominantly popular among the Malay/Muslim community as it is not only delicious, but also certified as Halal. Most of the cuisines are predominantly refers to Middle Eastern (Arab) cuisine, (southern) Indian cuisine, South Korean cuisine etc.
 * Nasi Arab (Mandi Rice)
 * Rojak India
 * Thosai
 * Vadai
 * Kimchi
 * Bulgogi
 * Kek Lapis (Layer Cake)
 * Mee kolok (beef and/or chicken only)

Dialects and languages
Malay is the national language of Singapore and one of its official languages. It is written in a Roman script known as Rumi. It is the home language of 15% of the Singaporean population. Malay is also the ceremonial national language and used in the national anthem of Singapore, in citations for Singapore orders and decorations and military foot drill commands, mottos of several organisations, and is the variety taught in Singapore's language education system.

Linguistically, the Malay spoken in Singapore is similar to that of in Johore south of Malay Peninsula and the Riau Archipelago; though one journal notes that the variety is "much influenced by [Singapore's] proximity to Java. The now-relocated Orang Laut of the Southern Islands were recorded to have spoken a variety of Malay that velarizes its rhotic consonant (as /ɣ/) in contrast to the flap (/ɾ/) in the variety heard in the main island. Some of the old generations of people now identified as "Malay" in Singapore can also converse in languages belonging to their original ethnolinguistic immigrant groups like Javanese, Bawean, Buginese, Banjarese, Minangkabau and Batak; this however has decreased dramatically among the younger generation.

Prior to independence, Singapore was a centre for Malay literature and Malay culture. However, after independence, this cultural role declined. Singapore is an observer to the Brunei-Indonesia-Malaysia Language Council which plays a role in synchronizing pluricentric Malay standards, however it has not applied to be a member. It nonetheless applies standardisations agreed to in this forum, and follows the Malaysian standard when there are disagreements. Standards within the country are set by the Malay Language Council of Singapore. There are some differences between the official standard and colloquial usage. While the historical standard was the Johor-Riau dialect, a new cultivated accent known as sebutan baku (lit. 'standard pronunciation') or bahasa baku (lit. 'standard language') was adopted in 1956 by the Third Malay language and Literary Congress. This variation was chosen to create consistency between the written word and the spoken pronunciation. However, implementation was slow, with Malaysia only fully adopting it in the educational system in 1988, with Singapore introducing it at the primary school level in 1993. Despite expanding use in formal education, it has not replaced the Johor-Riau pronunciation for most speakers. The artificial creation of the accent means there are no truly native speakers, and the pronunciation is closer to Indonesian than it is to Johor-Riau. There has also been cultural resistance, with accent differences between older and younger generations leading to questions surrounding Malay cultural identity. This question was further sharpened by Malaysia dropping sebutan baku in 2000, returning to the traditional use of Johor-Riau.

Holidays and festivities
Some of the major Muslim festivals celebrated every year among the Singapore's Malay/Muslim community include Hari Raya Aidilfitri, Hari Raya Haji, Maal Hijrah and Maulidur Rasul, with the minor festivals includes Israk & Mikraj, Awal Ramadhan, Nuzul Alquran and Arafah Day. It is just as similar as their Muslim neighbour countries that was celebrated in Malaysia, Indonesia and Brunei Darussalam. However, only Hari Raya Aidilfitri and Hari Raya Haji is recognised and gazetted as Muslim religious public holiday in Singapore despite the significant presence of Malay/Muslim community as indigenous in the country. Previously, Maulidur Rasul (birthday of Prophet Mohamed) has been recognised as public holiday prior to 1968 amendment of the 1966 Holidays Act, where since that two public holidays were designated each for both Muslim and Christian as well as one for Hindu community. It is implemented in purpose to improve business competitiveness and valid until now.

Prior to the fasting month of Ramadan and Syawal, most Malay/Muslim settlements and streets will decorated with green-based or colourful decoration of Eid such as lights, Ketupat, pelita api (fire lamp) and many more, with most of them centered in Geylang Serai as the main Malay settlement area in Singapore. During the fasting month, Bazar Ramadhan (Ramadan bazaar(s)) are the most famous events during the holy month where it provides diverse foods and beverages (F&B). The popular F&Bs includes Mee Rebus, Air Kathira, Roti John, Nasi Arab, Vadai etc. While moving to the month of Syawal, almost all Malay/Muslim families and organisations will hold Rumah Terbuka Aidilfitri (Eid openhouse(s)), where all communities regardless of ethnics and religions are not only having a chance to meet and greet their Muslim friends and relatives, but at the same time they are also invited to a variety of dishes that are commonly served during Aidilfitri. The Aidilfitri popular dishes in Singapore are relatively similar to Malaysia, Indonesia and Brunei Darussalam such as Rendang, Lemang and Ketupat, as well as the famous layer cakes from Sarawak, Kek Lapis which is predominantly provided during the sole-month Aidilfitri season.

Religion
According to the latest 2020 Census, almost 99% of Singapore's Malay population declared themselves Muslims, with small populations of 0.4% non-religious and 0.8% other religions, as stated in the following statistics.

An overwhelming majority of Malays in Singapore are predominantly the followers of Sunni Islam, belonging to the Shāfi'ī (شافعي) school of thought.

A very small Christian community also exists among the local Malays, with approximately 0.6% of Malays being Christians. There is also a small Buddhist community, mostly consisting of Malays with mixed Chinese and Peranakan ancestry and even there are Hindu minorities, mostly among the Malays with mixed Indian (Tamil) and Chitty ancestry.

Status of Malays in Singapore
Malays are recognised and considered as the indigenous people of Singapore by the Singapore Constitution, Part XIII, General Provisions, Minorities and special position of Malays, section 152:

"The Government shall exercise its functions in such manner as to recognise the special position of the Malays, who are the indigenous people of Singapore, and accordingly it shall be the responsibility of the Government to protect, safeguard, support, foster and promote their political, educational, religious, economic, social and cultural interests and the Malay language."

Notable Malay Singaporeans
For Malays in Singapore, the last name is patronymic, not a family name. The person should be referred to by his or her first or second name which is the given name. The Malay word bin (b.) or binte (bte.), if used, means "son of" or "daughter of" respectively.

Radio
All the frequencies below can be heard in the Johor Bahru/Johor Bahru District, Singapore and Batam City/Batam Islands.

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Harry Lee (sheriff)

Harry Lee (August 27, 1932 – October 1, 2007) was the long-time sheriff of Jefferson Parish, Louisiana. He was first elected in 1979 as the thirtieth sheriff, and was re-elected six times, having served twenty-eight years and six months.

Early years and legal career
Lee attended Francis T. Nicholls High School and graduated from Louisiana State University with a degree in geology. He also served in the Air Force and after being honorably discharged in 1959, Lee returned to Louisiana to manage his father's restaurant, The House of Lee. Lee was elected president of the New Orleans Chapter of the Louisiana Restaurant Association in 1964. His leadership was instrumental in the peaceful racial integration of New Orleans restaurants, in compliance with the Civil Rights Act of 1964.

At this time, he also attended Loyola University New Orleans School of Law, where he was elected president of the student chapter of the Bar Association. Lee graduated in 1967 and started a small law practice in Gretna with Loyola classmate Marion Edwards (not to be confused with the brother of future Governor Edwin Washington Edwards - whom Lee was a very avid supporter of - who shares the same name).

Lee was appointed as a magistrate judge for the United States District Court for the Eastern District of Louisiana in 1971. He was elected president of the National Council of United States Magistrates in 1973. He was invited to join the congressional delegation to the People's Republic of China in 1972, which was led by House Majority Leader Hale Boggs from Louisiana, and House Minority Leader and future U.S. President Gerald Ford. He resigned as a Federal Magistrate in 1975 and was appointed Parish Attorney for Jefferson Parish.

Political career
Lee was elected sheriff in 1979, having defeated long-time incumbent Alwynn Cronvich. He was re-elected every four years from 1983 through 2003. In 1987, Lee faced a strong election challenge from Republican Art Lentini (later a state senator), and he was forced into a general election, but he managed to win by 54-46 percent. He was re-elected with no significant opposition in subsequent elections, and he remained a political celebrity within Jefferson Parish. He was credited with keeping the crime rate low for the past twenty-five years, while the rate in neighboring Orleans Parish remains one of the highest in the nation.

In 1989, Lee deplored the choice of David Duke and John S. Treen standing as Republicans for the vacancy in state House District 81 created by the resignation of Charles Cusimano, who became a state court judge. To Lee, the showdown in the special election was a choice between "a bigot and an asshole." A Democrat, Lee ran for governor in 1995 but dropped out before the primary. He famously said, "why would I want to be governor when I can be king?" Lee endorsed Mike Foster, a Republican who came from behind in the polls to win the governorship and to serve two terms. He also endorsed Bobby Jindal for governor in 2003, his bid for Congress in 2004, 2006 reelection and again for governor in 2007.

Lee, one of the best-known politicians in the Greater New Orleans Area, was known as a zealous crime fighter. He also gained a reputation as an anti-corruption reformer while serving as the Parish Attorney for Jefferson Parish. Lee was a political insider in Louisiana, and had close personal contacts with former Governor Edwards and the Boggs family in New Orleans. He often made controversial statements to the local media. He showed unwavering loyalty to his deputies during allegations of police brutality in Jefferson Parish. He had also shown support for other Louisiana politicians during several federal investigations of government corruption, including the investigation and eventual conviction of Edwards. Many of these politicians were personal friends of Lee, but Lee himself was never charged with corruption.

Lee also defended gambling and claimed abuses were no more severe that those with addictions to alcohol and tobacco. He earmarked gambling revenues for jail buildings and maintenance. Without video poker, Lee said that Jefferson Parish would lose nearly $4 million annually in public revenues.

Hurricane Katrina
Sheriff Lee maintained a strong presence during Hurricane Katrina. Most memorably, the morning before Katrina hit New Orleans, Lee appeared on emergency radio, with a message for those who had not yet evacuated: "You better haul ass! Y'all should have left yesterday." The previous evening, he had let the community know that his birthday party had been cancelled.

Lee was one of the few New Orleans politicians to maintain his pre-Katrina popularity. During the storm, Parish President Aaron Broussard evacuated all parish personnel directly under his control to St. Tammany Parish on the Northshore, including the drainage pump operators. This is widely considered the primary cause of flooding on the Eastbank of Jefferson Parish. However, the Sheriff's Office in Jefferson Parish is independent of the Parish President and operates directly under an elected sheriff.

When storm conditions dissipated, Jefferson Parish deputies immediately began patrolling all major commercial roads and even individual neighborhoods in the Parish. Most of the Parish at this time had been evacuated, and communications were nearly non-existent. Parish deputies were the only form of security in the Parish in the first week after the storm.

Most of the looting that did take place in Jefferson Parish occurred in Terrytown and Gretna, which borders on Algiers and the Crescent City Connection. The Jefferson Parish Sheriff's Office has jurisdiction over all of unincorporated Jefferson Parish, while incorporated cities such as Gretna, Kenner, Harahan and Westwego have their own independent city governments and police departments. In the first week after the storm, Sheriff Lee and Gretna Police Chief Arthur Lawson Jr ordered Gretna police officers and Jefferson Parish deputies to set up a roadblock on the Crescent City Connection and prevent New Orleans evacuees from crossing. This action has been praised by some Gretna residents but criticized by many Orleans Parish elected officials. Lee was named as a co-defendant in the subsequent lawsuits, as he was directly involved in ordering the bridge barricaded.

Personal life
Lee is the older brother of Playboy magazine's first Asian-American centerfold, China Lee.

Lee's family is affiliated with the Chinese Presbyterian Church in Kenner. Since his death, unused funds totalling more than $250,000 from his campaign war chest have been donated to the church in accordance to his will. Lee and his wife Lai have one daughter, Jefferson Parish President Cynthia Lee Sheng, and two grandchildren.

Death
Lee died five days after returning from M.D. Anderson Cancer Center in Houston for his latest round of treatment for leukemia. His death came less than three weeks before he hoped to win an eighth term in office. Lee had qualified to run in the October 20 primary against Harahan Police Chief Peter Dale and contractor Julio Castillo. State law requires qualifying to reopen if a candidate dies before the election is held.

On September 30, WWL-TV reported that Lee was hospitalized in serious condition due to complications from leukemia. Lee was reportedly having breathing problems and was taken to the Ochsner Medical Center. He died at 10:44 a.m. on October 1, 2007, and was interred four days later at Metairie Cemetery in New Orleans.

Shortly after Lee's death, the primary election for sheriff was moved from October 20 to November 17, and Newell Normand, a Republican, was appointed as the interim sheriff. Normand, who had been the chief deputy since 1995, was elected as the sheriff with over 90% of the vote and held the office until 2017.

In 2001, Lee was inducted into the Louisiana Political Museum and Hall of Fame in Winnfield. Only five other sheriffs have been so designated, Cat Doucet, Charles Fuselier, Leonard R. "Pop" Hataway, Jessel Ourso, and William Earl Hilton.

title: Harry Lee (sheriff)


text:
Wikipedia:Articles for deletion/Justice maximism

Justice maximism
Justice maximism was proposed for deletion. This page is an archive of the discussion about the proposed deletion. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete.

 * Author's own philosophy / original work and not encyclopedic. Maximism isn't even a word.--jag123 13:31, 12 Dec 2004 (UTC)
 * Delete: Not the author's own philosophy, alas, but more transhumanism and the "elimination of the chemical substrates of all human suffering." We've been through this junque before.  Geogre 14:57, 12 Dec 2004 (UTC)
 * Delete. Original work. Returns zero hits on Google. -- Schaefer 19:50, 12 Dec 2004 (UTC)
 * Keep. Fundamental extreme state of existence; therefore what does it matter how few individuals recognize it? By the way, it has only a small overlap with transhumanism. EdwardSmith
 * Delete under the "no original research" rule. Rossami (talk) 01:38, 14 Dec 2004 (UTC)
 * Delete. Original research. -Willmcw 03:41, 14 Dec 2004 (UTC)
 * Delete. Original idea --Tagishsimon (talk)
 * Delete, author did not show notability upon request. Gazpacho 09:57, 14 Dec 2004 (UTC)

This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion or on the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Marlin Perkins

Richard Marlin Perkins (March 28, 1905 – June 14, 1986) was an American zoologist. He is best known as the host of the television program Mutual of Omaha's Wild Kingdom from 1963 to 1985.

Life and career
Perkins was born on March 28, 1905, in Carthage, Missouri, the youngest of three sons of Joseph Dudley Perkins and Mynta Mae (née Miller) Perkins. When he was seven years old, his mother nursed him through a serious bout of pneumonia and died of the illness herself. His grieving father sent Marlin's two older brothers to private school, and Marlin was sent to his Aunt Laura's farm in Pittsburg, Kansas. He attended public school there through eighth grade. In the fall of 1919, he entered Wentworth Military Academy. There, Perkins demonstrated his fascination with snakes by keeping blue racers in his room. One afternoon, while exercising them on a lawn at the back of the barracks, he was spotted by a faculty officer and got in trouble for handling them.

Perkins briefly attended the University of Missouri, but quit school to become a laborer at the Saint Louis Zoological Park. He rose through the ranks, becoming the reptile curator in 1928. After being hired as a curator of the Buffalo Zoological Park in Buffalo, New York, Perkins was eventually promoted to director in 1938. He then served as director at the Lincoln Park Zoo in Chicago, Illinois, starting in 1944. In 1957, in a famous case, he sent a snake that was difficult to identify from the zoo to the herpetologist at the Field Museum of Natural History in Chicago, Dr. Karl P. Schmidt. Schmidt carelessly allowed the snake to bite him not believing that its venom would be enough to harm him. The snake was a very deadly boomslang. Schmidt maintained a scientific diary noting his symptoms over the course of the 24 hours in which it took him to die. (The venom is an anticoagulant, causing the person to bleed to death.)

In 1962, Perkins returned to the St. Louis Zoo, this time as director. During his time at the Lincoln Park Zoo, Perkins joined Sir Edmund Hillary as the zoologist for Hillary's 1960 Himalayan expedition to search for the legendary Yeti.

Perkins was the host of Zoo Parade, a television program that originated from the Lincoln Park Zoo on NBC station WNBQ-TV (now WMAQ-TV) when he was the director there. During a rehearsal of Zoo Parade, he was bitten by a timber rattlesnake, one of several bites from venomous snakes Perkins suffered throughout his career (over the years he was also bitten by a cottonmouth and a Gaboon viper). Although the incident occurred during a pre-show rehearsal and was not filmed, it has become something of an urban legend, with many people "remembering" seeing Perkins receive the bite on television (an example of what is known as a "false memory").

As a result of his work on Zoo Parade, Perkins was offered the job in 1963 for which most North Americans remember him: host of the nature show Wild Kingdom. The fame he gained in his television career allowed him to become an advocate for the protection of endangered species, and through Wild Kingdom he gave many Americans their first exposure to the conservation movement. Perkins also helped establish the Wild Canid Survival and Research Center (WCSRC) near St. Louis in 1971. This wolf sanctuary has been instrumental in breeding wolves for eventual re-placement into their natural habitats.

Perkins retired from active zookeeping in 1970 and from Wild Kingdom in 1985 for health reasons. Perkins remained with the Saint Louis Zoo as Director Emeritus until his death on June 14, 1986, of cancer.

Honors
Perkins received an American Education Award in 1974. He was also granted honorary doctoral degrees from the then University of Missouri in Columbia, Missouri; Northland College in Ashland, Wisconsin; Rockhurst College in Kansas City, Missouri; MacMurray College in Jacksonville, Illinois; and the College of Saint Mary in Omaha, Nebraska.

In 1990, Perkins was inducted into the St. Louis Walk of Fame. A statue of Perkins also stands in Central Park in his hometown of Carthage, Missouri.

Personal life
Perkins married his first wife, Elise More, in 1933; they were divorced in 1953. Their daughter, Suzanne, was born in 1937. Perkins married his second wife, Carol Morse Cotsworth, in 1960; they remained married until his death. Perkins died on June 14, 1986, from lymphatic cancer.

Publications
Listed chronologically

title: Marlin Perkins


text:
Rudolf von Gneist

Heinrich Rudolf Hermann Friedrich von Gneist (13 August 1816 – 22 July 1895) was a German jurist and politician. Born in Berlin, he was the son of a judge attached to the city's Kammergericht (Court of Appeal). Gneist had a significant influence on his student Max Weber and also contributed to Japan's first constitution through his communication with Itō Hirobumi.

Biography
After receiving his secondary education at the gymnasium at Eisleben in Prussian Saxony, Gneist entered the Friedrich Wilhelm University of Berlin in 1833 as a student of jurisprudence, and became a pupil of the famous Roman law teacher Savigny. Proceeding to the degree of doctor juris in 1838, young Gneist immediately established himself as a Privatdozent in the faculty of law. He had, however, already chosen the judicial branch of the legal profession as a career, and having while yet a student acted as Auscultator, was admitted Assessor in 1841.

He soon found leisure and opportunity to fulfill a much-cherished wish, and spent the next few years on an extended tour of Italy, France and England. He used his "wanderjahre" ("journeyman's year") for the purposes of comparative study; upon on his return in 1844, he was appointed extraordinary professor of Roman law in the University of Berlin, and thus began a professorial connection which ended only with his death. The first fruits of his activity as a teacher were seen in his brilliant work, Die formellen Verträge des heutigen römischen Obligationen-Rechtes (Berlin, 1845). Pari passu with his academic labors he continued his judicial career, and became in due course successively assistant judge of the superior court and of the supreme tribunal. But to a mind constituted such as his, the want of elasticity in the procedure of the courts was galling. In the preface to his Englische Verfassungsgeschichte, Gneist writes that he was brought up "in the laborious and rigid school of Prussian judges, at a time when the duty of formulating the matter in litigation was entailed upon the judge who personally conducted the pleadings, I became acquainted both with the advantages possessed by the Prussian bureau system as also with its weak points." Feeling the necessity for fundamental reforms in legal procedure, he published, in 1849, his Trial by Jury, in which, after pointing out that the origin of that institution was common to both Germany and England, and showing in a masterly way the benefits which had accrued to the latter country through its more extended application, he pleaded for its freer admission in the tribunals of his own country.

The period of storm and stress in 1848 afforded Gneist an opportunity for which he had yearned, and he threw himself with ardor into the constitutional struggles of Prussia. Although his candidature for election to the National Assembly of that year was unsuccessful, he felt that the die was cast, and, deciding upon a political career, retired from his judicial position in 1850. Entering the ranks of the National Liberal Party, he began both in writing and speeches actively to champion their cause, now busying himself pre-eminently with the study of constitutional law and history. In 1853 his Adel und Rittershaft was published in England, and in 1857 the Geschichte und heutige Gestalt der Ämter in England, a pamphlet primarily written to combat the Prussian abuses of government, but which the author also claimed had not been without its effect in modifying certain views that had until then ruled in England itself. In 1858 Gneist was appointed ordinary professor of Roman law.

Also in 1858, he commenced his parliamentary career by his election for Stettin to the Prussian House of Representatives, in which assembly he sat thenceforward uninterruptedly until 1893. Joining the Left, he at once became one of its leading spokesmen. His chief oratorical triumphs are associated with the early period of his membership of the House; two noteworthy occasions being his violent attack (September 1862) upon the government budget in connection with the reorganization of the Prussian army, and his defense (1864) of the Polish chiefs of the Province of Posen, who were accused of high treason.

He was a great admirer of the English constitution, and during 1857 to 1863 published Das heutige englische Verfassungs- und Verwaltungsrecht (Contemporary English constitutional law and administration). This work aimed at exercising political pressure upon the government of the day by contrasting English and German constitutional law and administration.

In 1868 Gneist became a member of the North German parliament, and acted as a member of the commission for organizing the federal army, and also of that for the settlement of controversial ecclesiastical questions. On the establishment of German unity his mandate was renewed for the Reichstag, and there he served as an active and prominent member of the National Liberal party, until 1884. In the Kulturkampf he sided with the government against the attacks of the Clericals, whom he bitterly denounced, and whose implacable enemy he ever showed himself. In 1879, together with his colleague, Hänel, he violently attacked the motion for the prosecution of certain socialist members, which as a result of the vigor of his opposition was almost unanimously rejected. He was parliamentary reporter for the committees on all great financial and administrative questions, and his profound acquaintance with constitutional law caused his advice to be frequently sought, not only in his own but also in other countries. In Prussia he greatly influenced legislation, the reform of the judicial and penal systems and the new constitution of the Evangelical Church being largely his work. In 1875, he was appointed a member of the supreme administrative court (Oberverwaltungsgericht) of Prussia, but only held office for two years.

He was also consulted by the Japanese government when a constitution was being introduced into that country. In 1882, Japanese Prime Minister of Japan Itō Hirobumi and a delegation from Japan visited Europe to study the government systems of various western nations. They met Gneist in Berlin, and he instructed them in constitutional law for a six-month period. The Constitution of the Empire of Japan reflects Gneist's conservatism in limiting the powers of the parliament, and strengthening those of the cabinet. His student, Albert Mosse, was later dispatched to Japan as a legal advisor to the Meiji government.

In 1882 was published his Englische Verfassungsgeschichte (trans. History of the English Constitution, London, 1886), which may perhaps be described as his magnum opus. It placed the author at once on the level of such writers on English constitutional history as Hallam and Stubbs, and supplied English jurisprudence with a text-book almost unrivalled in its of historical research. In 1888 one of the first acts of the ill-fated Friedrich III, German Emperor, who as crown prince had always shown great admiration for Gneist, was to ennoble him, and attach him as instructor in constitutional law to his son, Wilhelm II, German Emperor. The last years of his life were full of energy, and, in the possession of all his faculties, he continued his academic labors until a short time before his death.

Perhaps it should not be said that Gneist's career as a politician was entirely successful. In a country where parliamentary institutions are the living exponents of the popular will he might have risen to a foremost position in the state; as it was, the party to which he allied himself could never hope to become more than what it remained, a parliamentary faction, and the influence it for a time wielded in the counsels of the state waned as soon as the Social-Democratic party grew to be a force to be reckoned with. It is as a writer and a teacher that Gneist is best known to posterity. He was a jurist of a special type: to him law was not mere theory, but a living force; and this conception of its power animates all his schemes of practical reform. As a teacher he exercised a magnetic influence, not only for the clearness and cogency of his exposition, but also because of the success with which he developed the talents and guided the aspirations of his pupils. He was a man of noble bearing, religious, and imbued with a stern sense of duty. He was proud of being a Junker, and throughout his writings, despite their liberal tendencies, may be perceived the loyalty and affection with which he clung to monarchical institutions.

Works
Gneist was a prolific writer, especially on the subject he had made peculiarly his own, that of constitutional law and history, and among his works, other than those above named, may be mentioned the following: See O. Gierke, Rudolph von Gneist, Gedächtnisrede (Berlin, 1895), an In Memoriam address delivered in Berlin.
 * Budget und Gesetz nach dem constitutionellen Staatsrecht Englands (Berlin, 1867)
 * Freje Advocatur (Berlin, 1867)
 * Die Eigenart des Preussischen Staats (1878)
 * Der Rechtsstaat (Berlin, 1872, and 2nd edition, 1879)
 * Zur Verwaltungsreform in Preussen (Leipzig, 1880)
 * Das englische Parlament (Berlin, 1886); in English translation, The English Parliament (London, 1886; 3rd edition, 1889)
 * Die Militärvorlage von 1892 und der preussische Verfassungsconflikt von 1862 bis 1866 (Berlin, 1893)
 * Die nationale Rechtsidee von den Ständen und das preussische Dreiklassenwahlsystem (Berlin, 1895)
 * Die verfassungsmassige Stellung des preussischen Gesamtministeriums (Berlin, 1895)

title: Rudolf von Gneist


text:
Talk:Stephen Yan

Untitled
I have taken the copyvio notice off, because searchspaniel is a mirror of Wikipedia. --rbrwr± 13:16, 12 Dec 2004 (UTC)

Wok with Yan
According to the book TV North (as well as the Wikipedia article), Wok with Yan ran from 1980 to 1992 and was produced in Vancouver. This contradicts this article which says it only ran from 1980 to 1982 and was produced in Ottawa. Can someone confirm which is correct? 23skidoo 05:57, 4 January 2006 (UTC)

 * I am 100% sure that the show was produced in Vancouver (maybe the company that financed it was from Ottawa, so TECHINCALLY it was produced from Ottawa -- in which case the article should still say Vancouver), and 85% sure that it was produced more than two years. I did not make an edit of the article though. - Abscissa 21:01, 7 March 2006 (UTC)

Martin Yan and Stephen Yan
Are Stephen Yan and Martin Yan really both named 甄文達? User:Angr 18:55, 19 June 2006 (UTC)

Fair use rationale for Image:Wok.jpeg
Image:Wok.jpeg is being used on this article. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in this Wikipedia article constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use.

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If there is other fair use media, consider checking that you have specified the fair use rationale on the other images used on this page. Note that any fair use images uploaded after 4 May, 2006, and lacking such an explanation will be deleted one week after they have been uploaded, as described on criteria for speedy deletion. If you have any questions please ask them at the Media copyright questions page. Thank you.

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External links modified
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Ottawa production
I noticed somebody flagged this 12 years ago and it remains unresolved. This article says Wok with Yan was produced out of Ottawa from 1980 to 1995; but the show article says Vancouver from 1980 to 1982 and I know for a fact (because I was a regular viewer) it was still produced in Vancouver in the mid-1980s. I've placed a "fact" tag on the statement as if it was in fact produced in Ottawa, this needs to be sourced. According to the show article it came back in the 1990s; maybe the later iteration was produced in Ottawa? 136.159.160.8 (talk) 16:46, 4 January 2018 (UTC)

title: Talk:Stephen Yan


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title: User:Oska/myskin.css


text:
Taravana

Taravana is a disease often found among Polynesian island natives who habitually dive deep without breathing apparatus many times in close succession, usually for food or pearls. These free-divers may make 40 to 60 dives a day, each of 30 or 40 metres (100 to 140 feet).

Taravana seems to be decompression sickness. The usual symptoms are vertigo, nausea, lethargy, paralysis and death. The word taravana is Tuamotu Polynesian for "to fall crazily".

Taravana is also used to describe someone who is "crazy because of the sea".

title: Taravana


text: User talk:81.193.6.100

title: User talk:81.193.6.100


text:
Talk:G-force

Roller coasters
I wondered about the paragraph on amusement rides, where it is said that they usually don't pull over 3 g with some listed exceptions. However, according to "rcdb.com" and other coaster-related sources, almost every looping coaster on the world pulls about 4-5 g on entering the loop (e.g. the Vekoma Boomerang which is found in many parks around the world is said to pull 5.2 g on its first inversion). —Preceding unsigned comment added by 141.203.254.65 (talk • contribs)

Problem
The title of the article "g-force" starts with small letter. JelloMello24 (talk) 20:14, 23 January 2023 (UTC)

Motorsports in the "typical examples" section.
We don't need formula 1 referenced 4 times, the only motorsports refs should be breaking G-force, and Kenny Braeck's crash. The Verstappen/Hamilton incident is clearly inflammatory if you're a fan of the sport, and the Grosjean example is superfluous. Perhaps the V8 example is 'good enough', but I stand by removing the two formula one crash references. Ruby.Boulton (talk) 02:51, 6 February 2024 (UTC)

Article does not proceed logically
In many places, this article jumps around from concept to concept, perhaps following the train of associations in the mind of a writer. This has led to inconsistent terminology, inconsistent logic, and difficult reading.

The slight helpfulness of knowing which topics are related in an author's mind doesn't seem worth it in this case. TooManyFingers (talk) 19:23, 29 May 2024 (UTC)

This article needs improvement
Should that banner thing at the top of the page that says "This article doesn't meet the standards for Wikipedia" or whatever be at the top? Theres 2 sections without any citations, and multiple needed citations Smirkjuice (talk) 23:06, 31 May 2024 (UTC)

title: Talk:G-force


text:
User:Dscho

Dscho is a fanatic moonlight programmer.

title: User:Dscho


text:
Thyone

Thyone can refer to:

 * An alternative name for Semele in Greek mythology
 * Thyone (moon), a moon of Jupiter
 * Thyone (echinoderm), a genus of sea cucumbers
 * A synonym for the moth genus Asaphodes Walker, 1862

title: Thyone


text:
Lemuel Dole Nelme

Lemuel Dole Nelme (born c1718 died 1786 ) was an English craftsman, now remembered for wide-reaching theories on language.

Life
The son of a Leominster clothworker, he was apprenticed to Thomas Clarke, citizen and fishmonger 6 April 1732 and made free of the City of London in 1743. He was a maker of instruments and dealer in ships' merchandise of the eighteenth century. His son Lemuel Jones Nelme was baptized at King's Weighouse Chapel 19 August 1749. Nelme was in business in Exchange Alley in London around 1750. He held a Government post as Clerk in 1764, and participated in the Royal Society of Arts at the end of the 1760s. He was buried at Stepney 19 March 1786. His wife Sarah survived him. His will was proved in the Prerogative court of Canterbury on 19 Mar 1786. He mentions his grandfather John Dole of Rangeworthy, Gloucestershire. The lord of the Rangeworthy and Alderley manors was Matthew Hale, Chief Justice of King's Bench. Matthew Hale was an only child.

Language and symbols
Nelme was the author of An essay towards an investigation of the origin and elements of language (1772), a speculative book on the origin of languages, and alphabet symbolism. Nelme was interested in Anglo-Saxon as proto-language, and compiled (or suggested the compilation of) an Anglo-Saxon dictionary. He is said to have deferred later to the theory of Rowland Jones on Celtic as proto-language. Johanna Drucker attributes to Clement of Alexandria's Stromateis some of his symbolic theory, outlines his version of Biblical history and the 'ol' ("all") key to symbols, and reproduces some of his illustrations.

Works

 * An Essay towards an Investigation of the Origin and Elements of Language and Letters, London, Printed by T. Spilsbury for S. Leacroft (1772); reprinted: R. C. Alston, ed., English Linguistics, 1500-1800: a Collection of Facsimile Reprints, No. 354. Menston, Scolar Press, (1972). ISBN 0-85417-869-4. Google Books.

title: Lemuel Dole Nelme


text:
Talk:Christmas pickle

Untitled
I am from Germany, I have never heard of this tradition, nor has any of my friends or family. This seems to be an urban legend. Flups 13:27, 12 Dec 2004 (UTC)
 * ACK ... Sicherlich talk 13:18, 22 Apr 2005 (UTC)

I am from Germany as well, and the "german tradition" is an american invention. See also a nice article of the german bavarian broadcast channel (in german) on this topic. http://www.br-online.de/land-und-leute/artikel/0512/14-weihnachtsgurke/index.xml

Me too! The article should clearly state that it is not a german tradition instead of this "propably" or at least say that it is not a widespread tradition. Very nice. I like it i like Germany too!!!

 * I am from America and I love Christmas, but I have never heard of this tradition either. --IG-64 17:48, 25 December 2006 (UTC)

Wikipedia Sucks
And this is exactly why. This page redirects to "Christmas Ornament" now, but a CTRL+F for "pickle" turns up nothing on that page. Wikipedia has a tendency to do this. Let's redirect to something that has nothing to do with the topic, and doesn't explain it at all! If you're going to make a redirect, at least make sure the page you're sending me to ACTUALLY HAS INFORMATION ON THE TOPIC!! Good lord this place is stupid. And it gets worse every day. --Buddy13 (talk) 05:06, 19 December 2011 (UTC)

There, I "fixed" it. If you don't like it, at least try to have a discussion before just deleting/redirecting things for no reason. I know I've just done something horribly outside the bureaucracy of Wikipedia, but I'm being bold, something that is encouraged in theory and frowned upon in practice. So we'll see how long this page lasts before being removed without discussion again. --Buddy13 (talk) 05:13, 19 December 2011 (UTC)

NOT a German tradition at all.
Of course, Americans also hang pizza that looks like it exploded onto their trees. — Preceding unsigned comment added by 65.95.145.6 (talk) 23:03, 15 November 2013 (UTC)
 * Editors keep removing a line from the lead clarifing that this is not a German tradition. It's already cited in the article, but they keep removing it from the lead. I've restored it once again. Miyagawa (talk) 17:37, 16 November 2013 (UTC)

My folks are from Germany and they were raised in the Southern parts with this tradition. — Preceding unsigned comment added by 75.163.231.177 (talk) 17:30, 18 December 2018 (UTC)

And my folks are also from the southern parts of germany, and never heard of this tradition. — Preceding unsigned comment added by 2003:DA:6F2C:EA57:911C:D353:D713:42BB (talk) 09:42, 21 December 2018 (UTC)

REPLY No, this is a very real tradition. Not sure why they are saying that it is German, but here in America my family has practiced the christmas pickle for as long as I can remember.

German Christmas pickles exist!
On the German version of this page, de:Weihnachtsgurke, there is a picture of a catalogue from 1909 by a German company, including said item. They are also sold in Germany - I bought one on Nuremberg's Christkindlmarkt last year. Alossola (talk) 10:11, 17 December 2020 (UTC)

Of course it does exists. But it is no German tradition. Maybe the catalogue was from a German company for the American market. They sell it in some German shops or christmas markets for the (american) tourists. In a tv-show a clerk from the Weihnachtsdorf (Christmas Village) in Rothenburg ob der Tauber said they began to offer that "Christmas pickles" only--Frances K. (talk) 22:17, 1 January 2021 (UTC) because American tourists asked for it.

Christmas Traditions of gift winning or good fortune
There are a few christmas and yule traditions that involve one party winning a prize or gift, or good fortune, such as the german-american christmas pickle and scandinavian almond gift/almond prize. Might it be prudent to link such instances, or perhaps write a paragraph on their comparison?

- The Yule Enthusiast 80.162.26.181 (talk) 10:55, 9 December 2022 (UTC)

 * I know of such prizes, but I fail to include them here. You have any proof (and online reference) of that? Alossola (talk) 18:46, 28 March 2023 (UTC)

title: Talk:Christmas pickle