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Abberton Reservoir

Abberton Reservoir is a pumped storage freshwater reservoir in eastern England near the Essex coast, with an area of 700 ha. Most of its water is pumped from the River Stour. It is the largest body of freshwater in Essex.

Constructed between 1935 and 1939, Abberton Reservoir is owned and managed by Essex and Suffolk Water, part of Northumbrian Water Group, and lies 6 km south-west of Colchester near the village of Layer de la Haye. In World War II, the reservoir was mined to deter invading seaplanes, and it was used by the RAF's No. 617 Squadron ("The Dam Busters") for practice runs for the bombing of the German dams in the Ruhr. A project to increase the capacity of Abberton Reservoir to 41000 Ml by raising its bank height was completed in 2013, along with a new link to transfer water from Norfolk's River Ouse to the Stour.

The reservoir is important for its breeding cormorants, wintering and moulting waterfowl, and migrating birds. It is an internationally important wetland, designated as a Ramsar site, Site of Special Scientific Interest and Special Protection Area, and is listed in A Nature Conservation Review. A small part of the site is managed by the Essex Wildlife Trust.

History
Essex is one of the driest counties in the UK, situated as it is the East of England region, the driest part of Britain. The first major project to address local water needs was the establishment of the South Essex Waterworks Company in 1861, which extracted water from the underlying chalk aquifer through wells and boreholes. This supplied an area north east of London from East Ham to Grays and Brentwood. Despite the tapping of new wells, by the outbreak of World War I, the demand was outstripping supply, and eventually the need to find new sources led to the creation of a new reservoir.

A 1928 Act of Parliament gave the water company the authority to plan and oversee the construction of a new reservoir to supply the local area, and further legislation in 1935 approved the necessary infrastructure in terms of pipelines to the Stour, pumping stations and a water treatment plant. The reservoir was constructed between 1935 and 1939 on a site that was formerly farmland with a couple of small woods, by damming the Layer Brook, although most of its water is pumped in from the River Stour 14 km to the north east of the reservoir.

The 2270 ft dam wall was constructed using the underlying London Clay to build an impermeable puddle clay core. Layers of soil and gravel were piled on both sides of the clay core to increase the dam's strength. Existing buildings and plant life were cleared from within the reservoir basin boundaries, and the topsoil stripped and used to profile the reservoir's edges. A concrete apron and road covered 13.7 km of the 17.7 km perimeter. Two existing roads were kept, crossing the west end of the reservoir on causeways completed in May 1939. The reservoir originally held 25000 Ml of water.

World War II
Abberton Reservoir was first filled just before the start of World War II in 1939, and the Ministry of Defence was concerned that it might be used by German seaplanes as part of a possible invasion. To prevent this, 312 naval mines, anchored by steel cables, were laid in a grid across the reservoir. Steel cables were stretched across the part of the reservoir nearest to the pumping station, since exploding mines might have damaged the building. Some were inadvertently detonated by ice, but most were exploded after the war by soldiers firing from the banks.

A German Heinkel bomber returning from a raid on Hornchurch airfield was shot down over Abberton on 24 August 1940. One of its crew bailed out from the burning plane and was captured; another drowned.

The reservoir was used by the RAF's No. 617 Squadron ("The Dam Busters") for practice runs for attacks against German dams in the Ruhr during World War II (Operation Chastise). The reservoir was intended to simulate the Edersee Dam in Germany. Lancaster bombers fitted with special bouncing bombs designed by Barnes Wallis were used in these trials, and military police closed the causeway whilst the practice runs took place. The last practice flight to Abberton was a full dress rehearsal of the Ruhr attack, and took place on the night of 14 May 1943. The actual attack on the dams in Germany took place two nights later on 16 May 1943. The Edersee Dam was attacked and breached after the Möhne dam had been successfully destroyed.

Expansion
The reservoir's current owners, Essex and Suffolk Water, part of the Northumbrian Water Group, recognised by 2007 that its capacity was insufficient to meet growing local demand, and initiated a £140 million project to increase the capacity to 41000 Ml by raising its banks. The scheme was completed in 2013, and included replacing the existing link from the Stour to Abberton with new, higher capacity, pipes following a different route and extracting water at Wormingford instead of Stratford St. Mary.

The other major part of the project was to enable the transfer of water from the Ouse, 141 km distant in Norfolk, to the reservoir via the Stour. Existing pipelines and associated infrastructure such as pumping stations carried water from the Ouse at Denver to Kirtling Green. From there, a new 15.5 km tunnel was constructed to Wixoe, where existing pipelines completed the transfer to the Stour.

The reservoir has a current maximum area of 535 ha, and has three sections separated by the Layer Breton and Layer de la Haye causeways. The easternmost large, deep Main section, originally 410 ha was enlarged to its current 535 ha in 2013, the Central section covers 49 ha, and the Western section is 16 ha. The current maximum water depth is about 17 m, 3.2 m more than before the enlargement.

In wet years, Abberton and the other major Essex reservoir at Hanningfield can meet the requirements of the 750,000 people they serve in Essex and north east London using only water from the Stour and other local sources, but in average years 7% of the inflow involves transfers from the Ouse, rising to 35% in times of drought.

Ecology

Abberton Reservoir, the largest body of freshwater in Essex, lies 6 km south-west of Colchester near the village of Layer de la Haye and less than 8 km from the coast. The Western and Central sections of Abberton Reservoir have natural shores with common reed and willow close to the water, grading into damp grassland and cultivated fields. The Main part originally had concrete borders, but 12 km of this apron and the perimeter road were broken up in the expansion between 2010 and 2013. Most of the edge was re-profiled to make it more attractive to water birds, and along with 200 ha of adjacent land, it is now managed by Essex and Suffolk Water and the Essex Wildlife Trust to increase biodiversity.

The new design created pools around the borders of the reservoir and allowed for creation of marshland west of the Layer de la Haye causeway. A culvert under the causeway was blocked, allowing the water level in the western sections to be controlled independently of the main body of water.

Birds
Abberton had been a winter roosting site for cormorants from the 1950s, and became the first tree-nesting colony in England when eight pairs bred there in 1981. There were 584 pairs by 1993, although numbers have since declined to around 180 pairs. Little egrets first nested in 2014, numbering 31 pairs by 2019, and a pair of cattle egrets bred in 2020. The area holds around 20 pairs each of Cetti's warblers and nightingales. Typical farmland species such as the corn bunting, yellowhammer and barn owl also breed in the protected areas. Up to eight pairs of little ringed plovers breed on the re-profiled margins of the reservoir.

Abberton is a major site for wintering wildfowl, and has the largest numbers of any UK inland water body, typically holding around 35,000 individual birds, but rising to well over 40,000 in hard winters. It is of international importance for wintering gadwalls, shovelers and wigeons, and of national importance for mute swans, teal, pochards, tufted ducks, goldeneyes, coots and great crested grebes. Many ducks also moult during their stay at the reservoir. There are significant numbers of waders in winter, including black-tailed godwits, ruffs, lapwings and golden plovers. In winter, bitterns occur regularly at the western end of the reservoir, and hen harriers, merlins, peregrine falcons and marsh harriers hunt over the bordering grassland; the last species has sometimes summered.

Its proximity to the coast means that Abberton may hold scarcer species like smews and long-tailed ducks, and rarities including a blue-winged teal (1996), Britain's first canvasback (1997–2001) and a lesser scaup (2004–2005). Rare terns include gull-billed, which bred in 1949 and 1950, Caspian, whiskered and white-winged black, five of the last species being present together in May 2019. Other recent rarities include ortolan bunting (2019), Bonaparte's gull (2017, 2019) Franklin's gull (2016) and desert wheatear (2012). There have been multiple records of red-footed falcons and red-rumped swallows over the years.

A bird ringing scheme has operated at Abberton for more than 70 years, 90,000 ducks having been ringed in that period, including 40,000 teal. Recoveries of ringed birds have established national longevity records for 10 species, including wigeon (34 years), pochard (22 years) and gadwall (21 years).

Other wildlife
Abberton has otters, water voles and brown hares, and eight species of bats, and other vertebrates include the common lizard, grass snake and great crested newt. Insects present include two rare weevils, Rhynchites auratus, which feeds on blackthorn, and a fungus specialist, Anthribus fasciatus.

Introduced American signal crayfish are a problem in that they are larger and more prolific breeders than the native white-clawed crayfish, and eventually displace the latter species. They also burrow into river banks, which at Abberton may reduce the area available for aquatic vegetation and increase the amount of sediment entering the reservoir from the Layer Brook.

Protection
Abberton was designated a Special Protection Area on 5 December 1991 as a result of its over-wintering populations of golden plovers, gadwalls, shovelers and teals, and for its breeding population of cormorants. There are also significant numbers of black-tailed godwits, lapwings, coots, goldeneyes, tufted ducks, pochards, pintails, wigeons and great crested grebes.

It is an internationally important wetland that was designated as a Ramsar site in 1981, and became a Site of Special Scientific Interest in 1988, three years after Hanningfield Reservoir received the same status.

A small part of the site is managed as a nature reserve by the Essex Wildlife Trust.

Access
The Essex Wildlife Trust has a car park and nature reserve, the Abberton Reservoir Nature Discovery Park, at the north end of the Layer de la Haye causeway. There is a visitor centre with a shop, café, toilets and play area, and three bird hides, two looking south and east over the Main section, and one in woodland. The visitor centre and reserve are open every day from 10 am–5 pm.

The western and central sections can be viewed from the Layer Breton and Layer de la Haye causeways, the latter also giving views of the main section. There is no public access to the western section, but a car park at the southern end of the Layer de la Haye causeway gives access to a viewing screen and scrapes (vegetation-free areas of mud) for waders on the main section. Parts of the rest of the main section can be seen from public footpaths and St Andrews Church in Abberton village.

title: Abberton Reservoir


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Nymph (disambiguation)

In Greek mythology, a nymph or nymphe (νύμφη) is a female nature-spirit.

Nymph or nymphe may also mean:

Flora and fauna

 * Nymph (biology), the immature form of an insect having incomplete metamorphosis
 * Nymph (fishing), a lure that imitates an insect nymph
 * Jungle nymph, a type of large stick insect found in Malaysia
 * Water nymph, several species of aquatic plants in the Nymphaeaceae family

Literature

 * The Nymphs (poem), by Leigh Hunt, published in 1818
 * Nymph, the "Beta Angeloid: Electronic Warfare Type" in the anime Sora no Otoshimono from the manga series Heaven's Lost Property

Movies and television

 * Nymph (1973 film), a 1973 American film
 * The Nymph (Ninfa plebea), a 1996 Italian film directed by Lina Wertmüller
 * Nymph (2009 film), a 2009 Thai film
 * Nymphs (TV series), a 2013 Finnish television series

Music

 * Nymphs (band), a 1990s US-American alternative rock band
 * Nymphs (album), an album by The Nymphs released in 1991
 * "Nymph", a song by Brooke Candy from the 2019 album Sexorcism
 * Nymph (album), a 2022 album by British rapper Shygirl

Ships

 * FRENCH SHIP Nymphe, various French Navy ships
 * HMS Nymph, a Royal Navy sloop launched in 1778
 * HMS Nymphe, the name of several Royal Navy ships
 * USS Nymph (1863), a United States Navy steamer that served in the American Civil War

Other uses

 * 875 Nymphe, a minor planet that orbits the Sun
 * NAC Freelance, an airplane originally known as the BN-3 Nymph
 * Nymph (Central Figure for "The Three Graces"), a bronze sculpture in Washington, D.C.
 * Nymph (Dungeons & Dragons), a monster in the Dungeons & Dragons role-playing game
 * Nymph, Alabama, a populated place in Conecuh County, Alabama, United States

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

title: Nymph (disambiguation)


text: User:Alai/TemplateIrishHistory

title: User:Alai/TemplateIrishHistory


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PS Tattershall Castle

PS Tattershall Castle is a floating pub and restaurant moored on the River Thames at Victoria Embankment. It was a passenger ferry across the Humber estuary from 1934 to 1973, before being towed to London in 1976.

History
William Gray & Company of West Hartlepool built the ship as a passenger ferry on the Humber for the London and North Eastern Railway (LNER). She was launched on 24 September 1934. She plied the Humber Ferry route between Corporation Pier in Kingston upon Hull, Yorkshire, and New Holland Pier in New Holland, Lincolnshire.

In the Second World War she was a tether for barrage balloons and ferried troops and supplies along the Humber estuary. Due to the frequent heavy fogs on this river, she was fitted with radar, becoming one of the first civilian ships so equipped. After the war, with the nationalisation of the railways in 1948, she became part of British Rail's Sealink service.

In 1973, after long service as a passenger and goods ferry, she was retired and laid up. In 1976 the ship was towed to London. Repairs on the ship were deemed too costly and she was retired from service. The opening of the Humber Bridge made the ferry service redundant.

Tattershall Castle was first opened on the River Thames as a floating art gallery until her eventual disposal to the Chef & Brewer group. Before opening in 1982 as a restaurant, she was sent to the River Medway for further repairs. Tattershall Castle returned temporarily to Hull for a refit at MMS Ship Repair in 2015, at a cost of several million pounds.

A sister ship also launched in 1934, the PS Wingfield Castle, is preserved at Hartlepool's Maritime Experience. A third similar Humber ferry, the PS Lincoln Castle, built in 1940, was scrapped in Autumn 2010.

title: PS Tattershall Castle


text: User talk:69.23.98.182

title: User talk:69.23.98.182


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Talk:Chennai/to do/Archive 1

Completed tasks:
 * Satellite photos of the city. Digitalglobe has a few low-res photos showing a large area, but Spaceimaging has better photos, like these. If you see any decent photos like these, please list them here.
 * Photos of the following locations -- Brhaspati 10:33, 2005 Jan 14 (UTC)
 * One of (Ranganathan Street, South Usman Road), showing the pedestrian crowd if possible. (Done!)
 * Any two of (Fort St George, Ripon Building, Central Station, High Court). (Done!)
 * One satellite image of the city & surrounding areas. I have found one suitable image at nationalgeographic.com, original data from ESRI, which I believe may be allowed under Fair Use. (Done!)
 * Photos can be taken from the German wikipedia!

title: Talk:Chennai/to do/Archive 1


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"Repent, Harlequin!" Said the Ticktockman

"'Repent, Harlequin!' Said the Ticktockman" is a dystopian science fiction short story by American writer Harlan Ellison that was published in 1965. It is nonlinear in that the narrative begins in the middle, then moves to the beginning, then the end, without the use of flashbacks. Stylistically, the story deliberately ignores many of the conventional "rules of good writing", including a paragraph about jelly beans which is almost entirely one run-on sentence. First appearing in the science fiction magazine Galaxy in December 1965, it won the 1966 Hugo Award, the 1965 Nebula Award and the 2015 Prometheus Hall of Fame Award.

"'Repent, Harlequin!' Said the Ticktockman" was written in 1965 in a single six-hour session as a submission to a Milford Writer's Workshop the following day. A version of the story, read by Ellison, was recorded and issued on vinyl, but has long been out of print. The audio recording has since been reissued with other stories, by Blackstone Audio, under the title "The Voice From the Edge, Vol. 1". It was first collected in Ellison's Paingod and Other Delusions and has also appeared in several retrospective volumes of Ellison's work, including Alone Against Tomorrow, The Fantasies of Harlan Ellison, The Essential Ellison, Troublemakers and The Top of the Volcano. The story has been translated into numerous foreign languages.

Plot
The story opens with a passage from Civil Disobedience by Henry David Thoreau. The story is a satirical look at a dystopian future in which time is strictly regulated and everyone must do everything according to an extremely precise time schedule. In this future, being late is not merely an inconvenience, but also a crime, and perpetrators are punished by having their lives shortened by an amount of time equal to the delay they have caused. These punishments are administered by the Master Timekeeper, nicknamed the "Ticktockman," who uses a device called a "cardioplate" to stop the heart of any violator who has lost all the remaining time in their life through repeated violations.

The story focuses on a man named Everett C. Marm who, disguised as the anarchical Harlequin, engages in whimsical rebellion against the Ticktockman. Everett is in a relationship with a girl named Pretty Alice, who is exasperated by the fact that he is never on time. The Harlequin disrupts the carefully kept schedule of his society with methods such as distracting factory workers from their tasks by showering them with thousands of multicolored jelly beans or simply using a bullhorn to publicly encourage people to ignore their schedules, forcing the Ticktockman to pull people off their normal jobs to hunt for him.

Eventually, the Harlequin is captured. The Ticktockman tells him that Pretty Alice has betrayed him, wanting to return to the punctual society everyone else lives in. The Harlequin sneers at the Ticktockman's command for him to repent.

The Ticktockman decides not to stop the Harlequin's heart, and instead sends him to a place called Coventry, where he is converted in a manner similar to how Winston Smith is converted in George Orwell's Nineteen Eighty-Four. The brainwashed Harlequin reappears in public and announces that he was wrong before, and that it is always good to be on time.

At the end of the story, the Ticktockman scoffs in disbelief at the news, delivered by one of his subordinates, that he has fallen three minutes behind schedule.

Reception
Donald A. Wollheim and Terry Carr selected the story for the World's Best Science Fiction: 1966. When reviewing the collection, Algis Budrys faulted the story as a "primitive statement ... about [the] solidly acceptable idea [that] regimentation is bad".

Copyright suit
On 15 September 2011, Ellison filed a lawsuit in federal court in California, claiming that the plot of the 2011 film In Time was based on "Repent...". The suit, naming New Regency and director Andrew Niccol as well as a number of anonymous John Does, appears to base its claim on the similarity that both the completed film and Ellison's story concern a dystopian future in which people have a set amount of time to live which can be revoked, given certain pertaining circumstances by a recognized authority known as a Timekeeper. The suit initially demanded an injunction against the film's release, though Ellison later altered his suit to instead ask for screen credit before ultimately dropping the suit, with both sides releasing the following joint statement: "After seeing the film In Time, Harlan Ellison decided to voluntarily dismiss the Action. No payment or screen credit was promised or given to Harlan Ellison.  The parties wish each other well, and have no further comment on the matter."


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Talk:Afrocentrism

Critique
Wiki prefers for all critique to be written into the article and not stand alone (as is happening here) as a way to discredit Afrocentrism. In other words the critique should be mered into the natural flow of the content which gives greater balance. — Preceding unsigned comment added by Halaqah (talk • contribs)

Clean it up please
Very messy, not only a massive criticism section which I am guilt of adding to. But it speaks to the politics behind this article. Where the criticism is almost as large as any serious content. The tone, the sweeping range of topics doesn't flow. Almost like a haters dumping ground. Not to mention a lack of reply from reliable Afrocentrics such as Asante.--Halqh حَلَقَة הלכהሐላቃህ (talk) 21:51, 25 July 2011 (UTC)

I agree, the article has again been butchered by Afrocentrist editors. "A reading of world history" indeed. It is full of weasel words and hilariously bizarre statements. A deep revert or radical cleanup is needed, dumping all the apologetics and primary sources,  basing it on encyclopedic secondary literature.

While it is very easy to keep white racism out of Wikipedia, black counter-racism is perpetually allowed to creep back in, no matter how many times we clean it up. This is of course the US doctrine of positive discrimination, which basically states that racism and pseudohistory is ok as long as you are a miniority. Needless to say, this may be permissible in US society, but it certainly isn't so on Wikipeida, which is an encyclopedia project with international scope and dedication to neutrality. --dab (𒁳) 11:02, 3 September 2011 (UTC)
 * Strange considering as an African editor i find it impossible to keep the white supremacy out of wikipedia. You can read a section on Africa and never see an African opinion. Like they are discussing a people who have not learned to write and speak. So I am not sure how much "counter racism" exist in this little tiny insignificant article" The problem is what is "OKAY" to the white is certainly not OKAY to the Black (still fighting for freedom). With an critique section larger than the rest of the content clearly Afrocentrics are not doing a good job of reverse racism.--Halqh حَلَقَة הלכהሐላቃህ (talk) 12:06, 3 September 2011 (UTC)

The fact that African opinions are not included is good, not bad. Wikipedia isn't meant to include opinions. 64.79.43.109 (talk) 02:45, 16 January 2013 (UTC)

This article concept seems to be very important for the readers but it consists of many major problems which is little hard to figure out. Firstly, as mentioned above it is very messy, confused and all the data is dropped and it needs clean up. Lizia7 (talk) 11:51, 7 October 2013 (UTC)

Under Wikipedia's current polices it is impossible for this article to be unbiased. The Afrocentric movement is dominated by genocidal madmen but that's not something we are allowed to talk about. 75.93.51.156 (talk) 23:42, 7 October 2015 (UTC)

First issue is a failure to understand Afrocentricity
The first problem is the white view of what Afrocentricity is. In their eyes Afrocentrism means not agreeing with the white assertions on Africa. So ANYONE who says Egypt is an African civilization is the bases for being Afrocentric or not. Now with the lack of media power you would have to believe me when I say Most Black people hold this position. Mummy Return does not change this. You can hold many positive views of Africa and not be Afrocentric (like me). So the first issue with this article is "What is Afrocentricity" it certainly is not identity politics because every white historical study is at its root identity politics. So i guess we see the racism again. Whites do identity politics and it is history, Africans do it and it is revisionism. What is Afrocentrism as a distinctive ideology is the first place to start this article.

a lot of this article is also confusing the personalities of people called Afrocentric with Afrocentricity. As if every last thing Karenga does is an aspect of his Afrocentric ideology. So it is incapable of understanding Karenga can be an Afrocentric but also something else when dealing with Kawida etc. This habit of condensing people into boxes is evident here. i have no idea why Kwanzaa is all mixed up in the history section. Or is Pan-African and Afrocentric now the same thing? --Halqh حَلَقَة הלכהሐላቃህ (talk) 12:21, 3 September 2011 (UTC)

 * There is no such thing as "white assertions on Africa", any more than there are "brown assertions" or "black assertions". We don't judge the reliability sources in that way, surprisingly. Paul B (talk) 17:27, 12 June 2012 (UTC)
 * There very much is with a catalogue of distortions 2A02:C7C:36FF:3600:B0C5:2131:7EEF:380A (talk) 23:52, 3 February 2024 (UTC)

Halqh states "Whites do identity politics and it is history, Africans do it and it is revisionism."

That's a bit of a broad statement when "identity politics" encompasses so many different things and scenarios. That's not to say that White revisionism has never happened or never does happen; it certainly happens quite a bit with regards to US history (for example), which tends to overemphasize political markers (the Revolution, presidents, Constitution, even the Civil War -although slavery was a central cause- is a political marker), while under-emphasizing ethnocultural developments, including the massive contributions that African-Americans have made to American society and culture. But it's also difficult to argue that some of the more extreme elements of Afrocentrism are not also revisionist to the nth degree (such as, for example, the bold -and whimsical- assertion that Greek civilization plagiarized African civilizations). Revisionism happens on both sides; the fact that it occurs on the White side (and -unfortunately- often goes unnoticed) doesn't mean that we can't or shouldn't be able to identify revisionism when it occurs on the Black side.

Having said that, you bring up a very important question: what exactly is Afrocentrism? And what are its geographic parameters? Yes, Egypt is in Africa, but I always understood Afrocentrism to consist of pride and nationalism for Sub-Saharan African peoples and civilizations and the diaspora Black cultures of the Americas (which are not located in Africa). In other words, the Black diaspora, which is not conterminous with the African continent. Maybe this can be clarified in the article? Are there different strands of Afrocentrism? What about contemporary Egypt? Given that modern-day Egyptians do identify with ancient Egypt, and genetic testing has backed this up by proving a solid link between modern-day Egyptians and ancient Egyptians (despite the fact that the Arabic language has replaced Egyptian during the Islamic era); it would certainly be an interesting angle to examine whether or not Afrocentrism has any following in Egypt, or if Egyptians -rather- lean towards pan-Arabism or maybe some sort of pan-Semitism. Like I said, I always understood Afrocentrism to be a Black/sub-Saharan nationalist consciousness that excluded Semitic North Africa, and included the Black diaspora populations of the Americas (African-Americans, Afro-Brazilians, Afro-Caribbeans, etc). That's not to say that my understanding of Afrocentrism is "the correct one". I'm simply asking the question: are there different strands of Afrocentrism, some of which might include Egypt and North Africa, and others that might exclude it? And where does the Black diaspora of the Americas fit in?

Another angle that should be explored in this article is whether or not there is some sort of spectrum of Afrocentrism? Just by reading the posts in the talk page (including the archived posts), it seems that there's a bit of a heated controversy over whether or not to include (within "Afrocentrism") some of the more extremist beliefs, such as the discredited Greek-Africa plagiarism theory I mentioned above. Because this theory has been associated with Afrocentrism, it would certainly be valuable if the article mentions that such extreme theories only exist within fringe elements of Afrocentrism, if that is in fact the case. Is there a different, more mainstream Afrocentrism? One that chronicles ethnocultural and historic events that are undeniably African and/or Black/Sub-Saharan, such as the Mali Empire, the Songhai Empire, the advanced Swahili trading culture in East Africa and Black diaspora cultural movements from Jazz to Capoeira to Reggae to Candomblé? Is there a more uncontroversial Afrocentric mainstream that focuses on these things? And are discredited theories such as Black Aristotle limited to a fringe? Skyduster (talk) 06:54, 14 June 2012 (UTC)
 * To repeat a critique in the article "Afrocentrism has never sat still long enough to be defined nor critiqued" The objection I am having is about mentioning Du Bois and other great scholars in this morass. They are not Afrocentric by the modern understanding. Afrocentrism (now it is my turn since Skyduster had a shot). Is a academic cult. It is purist history. The history of a certain type of African vs. the world. It is also a "religion" as it hates anything not jet black. So if Allah is Arabic, it rejects it as not pure enough. If something came from Yemen, like a language or a stone, it rejects it as not black enough. Its the history in reaction to Eurocentrism using all the same bad tools. I emphasis with it because it has legitimacy in challenging a very racist world. The issue is how it does it. Anyway I want to remove suggestions that greats like Du Bois and even Garvey were Afrocentric, although they paved the way for Afrocentrism they certainly were not talking like some of these other guys. Moreover Afrocentrics are almost never Muslim or Christian. Thats why I said it behaves like a religion or a cult. --Inayity (talk) 18:15, 11 July 2012 (UTC)
 * Genetic evidence has not backed it up I find it interesting that you are concerned with Pseudohistory and yet cite a very problematic test about Modern Egyptians being linked with ancient Egyptians. That makes utterly no sense. The test was flawed for so many reasons and no one worth their salt would conduct such a test. The fact that it was done on a burial ground known to be a Roman one is only the start of the bogus tests. I can list them. 2A02:C7C:36FF:3600:B0C5:2131:7EEF:380A (talk) 00:06, 4 February 2024 (UTC)

Title of criticism section
The criticism section was titled "Attacks on Afrocentrism", so I revised it to "Criticism of Afrocentrism". The word "attacks" sounds hostile and implies that criticisms of Afrocentrism stem solely from bias, rather than legitimate critical analysis and dialogue. Ironically, usage of the word "attacks" is itself a biased intent on the part of the author who titled it so. Skyduster (talk) 16:15, 12 June 2012 (UTC)

Afrocentric =/= African Centered
Back to the problem raised by editors in the above threads. Afrocentric =/= African centered. Although there is a serious relationship. I suspect Afrocentricity is a very specific kind of "academia". So Gates is 100% no fan of Afrocentrism and it no fan of his. But that encyclopedia is African Centered. Unesco work stresses an emphasis on the African worldview -- No one disagrees b/cuz worldviews are influenced by cultural and ethnic orientation -- we do not see the world the same. But Afrocentrism is a lot more than a African opinion on African history, or even an African "bias". It also has an attitude (like Eurocentrism) of Negation. So I do not think African centered education belongs here. Carter Wodson might have inspired today's Afrocentrics but did he call himself Afrocentric? I think this term should only apply to people who identify with the ideology. Like in Israel you have the "New Historians" but you cannot just call someone that, unless they identify with it. --Inayity (talk) 18:29, 11 July 2012 (UTC)
 * By definition, the Nation of Islam is an Afrocentric group. The fact that a group is a black supremacist group as well does not negate the fact that it can also be Afrocentrist. Your logic is therefore flawed. Furthermore, the source cited for the opening paragraph in contention (Yaacov Shavit, History in Black: African-Americans in Search of an Ancient Past, Frank Cass Publishers, 2001) is both reliable and accurate. Any changes to the article in the future without talk page consensus or proof of unreliable sources will be met with immediate reversion. Thank you. Malik Zulu Shabazz Jr (talk) 05:20, 21 July 2012 (UTC)
 * You need to respect the talk page and the rules of Wikipedia. And try and make sense, All of my edits have references so what exactly are you on about? What consensus? When did you get here? By what definition of Afrocentrism? Afrocentrism doesnt equal Black supremacy, two different things. While I am sure some Afrocentrics are racist (like everyone else) that doesn't mean Afrocentrism is racist. What is the definition in Molefi Asante's book that allows NOI to be included? Where in Any Afrocentric book have they included NOI? When people cant even define the thing how can NOI be Afrocentric. Please state the rule of wikipedia which discusses you being the consensus maker? One ref doesn't make an entire group Afrocentric. It is not how references work. Now in the entire Wikipedia article of NOI, in major books on NOI by many scholars NO ONE, calls them an Afrocentric group. No one. You will be reported for you unproductive editing habits if you persist. It is very POV oriented. Username Malik Shabazz Zulu to insert Israeli Historians as authority on Afrocentrism is worrying. Utter nonsense. See Christina M Sabee How can they be Afrocentric when most Afrocentrics have issue with NOI? So hold the threats, newbie. --Inayity (talk) 08:38, 21 July 2012 (UTC)

POV agenda Edits - Point by point
Let us look at the unreferenced material Zulu Shabazz, Jr is adding in:

 * Furthermore, Afrocentrism regularly denies, outright ignores, or reinterprets certain negative aspects of black Africans, most notably the selling of African slaves by other Africans to the Europeans, the Rwandan Genocide, and the ongoing struggles against rape and violence in many African nations today, generally placing blame for these atrocities directly or indirectly on the Europeans and denying any serious culpability on part of black Africa. (Excuse me? All Afrocentrics do this? Where is the reference? Asante Book on Africa did not ignore or minimize the Mfecane or Rwanda, so how is this true. It needs to be re-written with some NPOV references" It is a terrible violation of NPOV. Again Where is the consensus and the R.S? So why is it there? The entire tone is not Wiki standard, it is an editors opinionand agenda driven.
 * "Black supremacist groups like the New Black Panther Party or the Nation of Islam are examples of extreme Afrocentrism" Nation of Islam is not Afrocentric. No search results apart from the Israeli historian admit to this. No where in their article is a reference to Afrocentrism. Molefi and other Afrocentric never called them Afrocentric. THEY do not call themselves Afrocentric. It is a opinion of one person. R.S but it fails WP:WEIGHT and is a reliable opinion WP:RSOPINION not an establish fact, it contradicts every other source.
 * In general, Afrocentrism is usually manifested in a focus on African American culture and the history of black Africa (sub-Saharan Africa), and involves a refashioning of that history and culture to portray the achievements and development of a race of people (Negroid) independently from other races. (Is this NPOV?) is not the opinion of editors rather than references? Where is the ref, then why is it in the lead? This issue is already discussed in the lede no need for it again.

Strange that you accuse me of POV. Yet have not shown it. --Inayity (talk) 09:18, 21 July 2012 (UTC)
 * Not strange at all- you've removed cited, accurate information, and in doing so have demonstrated that you have an Afrocentrist bias. Do not continue to edit this page if you cannot be impartial. Furthermore, I've reported you for defacing my talk page. Malik Zulu Shabazz Jr (talk) 16:38, 21 July 2012 (UTC)
 * Are you aware of wikipedia rules? Then this is the talk page, above are the issues, none of which you have replied to, deal with them and less with the editing of this editor, Please no advice about where to edit.So passionate have you edited, you deleted your own edits. --Inayity (talk)

16:47, 21 July 2012 (UTC)
 * Actually, I've replied to all your points. The passages in question are reliably sourced. The only one "passionate" here is you in your effort to insert Afrocentrist bias in the articleMalik Zulu Shabazz Jr (talk) 18:00, 21 July 2012 (UTC)
 * Malik, Inayity has listed three bulleted items above that he believes are unsourced. Can you rebut this? Do you have the sources? Part of Yaacov Shavit's book is available online through Google Books, but in the portion which is visible I can't see any mention of the issues you are sourcing to it in this edit. If Shavit says something about the New Black Panther Party or the Nation of Islam can you quote what we actually says, and give us the page numbers? You stated "Black supremacist groups like the New Black Panther Party or the Nation of Islam are examples of extreme Afrocentrism" and cited this to Shavit. Thank you, EdJohnston (talk) 22:47, 21 July 2012 (UTC)
 * Allow one clarification WRT Shavit, even if he said it, it is contradictory to every fact known. NOI might be Black supremacist, (many ref can be found to that) but they are certainly not Afrocentric. Doesn't make sense, it is like saying "they are racist so they are KKK", Afrocentrics are never radical Muslims. The two ideologies are at odds. No one else calls them Afrocentric. So at best Shavit is an Opinion WP:RSOPINION,(his and his alone) and not lead worthy. Not sure who put it in the article originally. --Inayity (talk) 11:26, 22 July 2012 (UTC)

Throwing Tags around does not help anyone
Per WP:TAGGING Tagging has to be constructive. The fact that a section has a tag, means that section has an issue. Not necessarily the entire article. Tags do not stay on indefinitely. You must justify the tags you place. It means : ''Even if the problem seems obvious, it's useful to leave a short note on the talk page describing the issue, and suggesting an approach to fixing it if you know how. Some editors feel this should be mandatory and "drive-by" tagging should be prohibited.'' The talk page is therefore key in explaining why tags are necessary for the entire article. It is like beating a child but not explaining what the lashes are for. Section tags are enough for violating sections. Other areas have already been re-written. --Inayity (talk) 23:20, 6 November 2012 (UTC)

A Couple of Disingenuous Statements: Making It Clear
1) "Afrocentrics have been accused of regularly denying, mitigating, or outright ignoring, or reinterprets certain negative aspects of Africans; most notably the selling of African slaves by other Africans to the Europeans, the Rwandan Genocide, and the ongoing struggles against rape and violence in many African nations today, generally placing blame for these atrocities directly or indirectly on the Europeans and Arabs, and denying any serious culpability on part of Africans.[18]"

Afrocentrics have indeed recognized the selling of Africans by Africans to Europeans. Tribal lifestyle all across Africa, West Africa in particular, was disrupted by the infiltration of Europeans. Many Tribal leaders were desperate and had to consider the well being of the community over individuals. Therefore, the decision to sell fellow Africans was an economic one based upon survival. Most of these were servants or people deemed as not contributing to the community, such as transgressors of Tribal Law. In addition, many of the 'Africans' selling Africans were of Arab descent. All cultures all over the world have some form of human trafficking for various services from sex to domestic work. Africans were not alone in this yet the European aspect of the trade was based on pure greed and assumed that the African people were animals. Slaves from Africa were stripped of language, culture, cosmology and even their Tribal names which in Africa have a Divine Spiritual purpose based on Sacred Mathematics and other Esoteric connotations. They were bound, shackled, muzzled and whipped. People in African households employed as servants were not treated in this manner.

The behaviors found in many African nations such as Rwanda are recent. The kind of violence found in Africa today developed AFTER European infiltration. The codependent, neurotic relationship between European 'masters' and African servants/slaves and the stripping of language, culture and cosmology by missionaries has been studied by many scholars like Yosef Ben-Jochannan and Cheikh Anta Diop. The stress put on the minds, bodies and spirits of Africans: being made slaves in their own land and deprived of the archetypical belief systems that make all people human has resulted in identity confusion, disassociation and other personality disorders which have been the direct result of the vestiges of chattel slavery. 'Acting out' would be the expected response, according to the The American Psychiatric Association's DSM IV. Dr. Joy DeGroy's dissertation on Post Traumatic Slavery Syndrome (PTSS) is a timely and scholarly look at the trauma of slavery being passed down to subsequent generations. This same phenomenon was proven to be valid in the case of the progeny of Holocaust survivors.

2) "Van Sertima said that the Olmec civilization was a hybrid one of Africans and Native Americans. His theory of pre-Columbian American-African contact has since met with considerable and detailed opposition by scholars of Mesoamerica. Van Sertima has been accused of "doctoring" and twisting data to fit his conclusions, inventing evidence, and ignoring the work of respected Central and South American scholars in the advance of his own theory,[37] and his claims are not taken seriously by mainstream scholars."

Dr. Van Sertima proved his assertions using the the standard 12-criteria format, that is required for archaeological studies, by Oxford University. He presented his findings to a panel of Oxford Scholars and his work could not be disputed by them because he used their very criteria to prove it. In addition, the last statement is untrue. There are several archaeologists and scholars on Ancient Cultures, such as David Hatcher Childress, who have said that the Olmecs were a multi-cultural society that included Asian, African, Eastern European and Indigenous peoples.

Nibiru60 (talk) 06:18, 14 February 2013 (UTC)

David Hatcher Childress is not an archaeologist nor is he a legitimate scholar on any American cultures or civilizations. And because he attended a university for about 1 year (and whether it was ten yrs), he has to provide [legitimate] evidence for his claims. He is basically a story teller. Van Sertima was a professor but his claims were just as absurd as Pierre Honore (scientist and diplomat) and his "Quest of the White God." http://www.amazon.com/Quest-White-God-pierre-honore/dp/B000H4MQS8

Also: "Robbing Native American Cultures: Van Sertima's Afrocentricity"www.unl.edu/rhames/courses/current/vansertima.pdf

And especially see http://statigr.am/native_faces JohnLinehan (talk) 02:46, 9 May 2013 (UTC)
 * I am afraid you only confirm the first point. Direct and indirect assigning culpability outside of Africa. Because this is all that they are describing. Everything bad that happens in Africa is because of someone else (even if removed) like Rwanda. Van Sertima section seems a little biased and you can provide ref to balance the claims of his detractors. The article does need work. In some places you can see no fan of Afrocentrism wrote it, and it is my belief no good article should ever expose the politics of its editors --Inayity (talk) 09:47, 9 May 2013 (UTC)

Right about the first point about Childress? Wrong about Van Sertima? Not sure I understand your point. Van Sertima's claims were as absurd as Honore's. So your point about politics is also unclear, if not absurd. — Preceding unsigned comment added by 189.135.106.74 (talk) 15:54, 10 April 2014 (UTC)

Why does this article describe Afrocentrism as a "fringe theory?"
I noticed that this article has been placed in Category:Fringe theories, even though this assertion is not supported by the article's text. Why is the article categorized this way? Jarble (talk) 20:02, 22 February 2013 (UTC)
 * It is true, although parts (large parts) of Afrocentrism is fringe it certainly cannot be used on the entire thing. B/c it is not a clarified ideology to pin such a tag on it.--Inayity (talk) 21:42, 22 February 2013 (UTC)

See also Rationale is not a shopping list
Edit this article and not the editor. See Also is for is not a shopping list of anything with centrism in the end. What is the rationale, what is the relationship. If an edit is reverted take it to the talk page. So see also is not a dust bin. Eurocentrism and Afrocentrism share a history of antagonism. That is the rationale. The burden of inclusion is on you to bring the argument here. Not interested in Ownership interested in your rationale and compliance with the Talk Page. --Inayity (talk) 08:12, 7 August 2013 (UTC)

I did bring a "rationale" that you just ignored
it went beyond just you don't own...but if you bothered to read the whole thing, you would have seen...I said...

Of course it has a relation.

'''They're both continental "centrisms". How is that totally irrelevant? It's not like I put "Germans in the Civil War" or something, that has nothing to do with anything, out of left field. But this here is a continental or regional "centrist" view article.''' Obviously there's relation. So I will not put up with front excuses that are not really valid, to cover your real reason for removing, which obviously is you just "don't like".

I mean, how exactly is there "no relation"?

There's Eurocentrism, Afrocentrism, and Asiocentrism. (Yes, such a thing does exist.)

You never bothered to address any of that, but simply edit-warred again, with nonsense excuses of your own, reverted, and removed the comment from your page. I'm done trying to reason with you, as you proved (I kinda knew it from the beginning actually) that you simply can't be reasoned with. There doesn't seem to be much of a point. You have uptight over-scrupulous NON-Wikipedia ideas and notions here.

Check it...

Or look up what "See also" articles are allowed to be. '''They don't have to always 100% "directly related" to the main article, in the sense you're thinking. They can have some relation or commonality.''' It's whatever. I don't have time or patience for uptight nonsense or bullying disrespectful dishonest junk. Regards. Gabby Merger (talk) 08:15, 7 August 2013 (UTC)
 * Maybe you are new, but you are the one refusing to use the talk page and you are the one failing to explain a direct relationship between Afrocentrism and Assiocentrism. I do not care if it exist or not. See Also is not a shopping list of things ending in centrism. That would be for the ethnocentrism article. What is the relationship!!!! simple question sense you are driven to add it.--Inayity (talk) 08:24, 7 August 2013 (UTC)
 * In all the books on Afrocentrism you will find the word Eurocentrism, where is the book on Afrocentrism that see also it to Asiocentrism? It is then POV poshing. You created that page, and now are pushing it as some MAJOR race centric theory. We need some criteria or else we will get a list so long it becomes useless. Should we link Afrocentrism to Pan-Africanism? Yes, because there is a strong relationship. What about Civil rights, what about maafa, what about on and on. How does it end?--Inayity (talk) 08:29, 7 August 2013 (UTC)

 * I already stated that I'm not really bothering with this anymore.  I'm not saying that the thing would not be better in as you said "Ethnocentrism", but it could arguably (it would not have been so terrible or out-of-left-field) have been in the See also for the Afrocentrism article also.    I agreed (somewhat) with some of your OTHER removals of wikilinks that were in the See also section, I just think you went a bit overboard, and became over-scrupulous much, for something that could have gone either way.

 * Meaning, again, there is "Eurocentrism", "Afrocentrism", and "Asiocentrism" as far as the THREE MAIN CONTINENTAL ONES.  The relation is the "continent" aspect.   As being one of the major three.  And also that it's a worldview of superiority or presumed advantage, in history etc.  But the continental issue.  That was the point.   And they relate as to Asia's supposed advantage over Africa, in history, or vice versa.   It's whatever now, though.

 * And no...I was not "POV pushing" either, but simply was following a tag about orphaned links. I don't really care THAT much about this stuff; this topic is not a major concern of mine really.  WP was lacking an article on this, the concept does definitely exist, (you even know what some in China or Japan or India actually have believed and said and thought on this stuff?  Many have a centrist view of Asia...)  There was no article on this topic, so I created one. So?  But it actually was NOT something I had so big an interest in.  Imputing bad motives is against WP policy, by the way.   I'd be curious what other editors (if any even care about this) might say.   If they agree with you though, that doesn't technically make them right, but could have similar hang-ups too. But I do respect consensus. But for now, I'm not really bothering anymore with this.  Regards. Gabby Merger (talk) 09:21, 7 August 2013 (UTC)

Minor edits
Can't edit myself because locked. External link to page on Clarence E. Walker is broken, correct URL is http://history.ucdavis.edu/people/cewalker. 82.2.125.203 (talk) 17:58, 25 August 2013 (UTC)
 * I c no broken link. --Inayity (talk) 18:41, 25 August 2013 (UTC)

Please reply Here: Arabs and Europeans
One of the most consistent things in the Afrocentric ideology is the external impact of Arabs and Europeans on Africa. True or false. I do not think Chancellor Williams is talking about marginalized by other Africans. The entire "Blame" is placed outside of Africa. This is something very peculiar about Afrocentrism, so much so that this is what its detractors accuse it of doing. --Inayity (talk) 18:30, 10 November 2013 (UTC)--Inayity (talk) 18:30, 10 November 2013 (UTC)

Genovese
The quote by Genovese has nothing to do with Afrocentrism and should be removed. 216.8.148.134 (talk) 16:00, 28 May 2014 (UTC)

 * Indeed. Paul B (talk) 16:40, 28 May 2014 (UTC)

Afrocentric Websites
I am looking at Real history www. I need clarification on why it was removed as an Afrocentric EL. See this page which uses copyrighted material in what I believe is a. Fair use capacity under copyright law. As we can see we have very few Afrocentric sites to link to, I think it is better we have some. I am not afraid of information, because if it is in error let it be seen for what it is. This page is about Afrocentrism, and that seems to be a very Afrocentric typical site. --Inayity (talk) 15:31, 5 January 2015 (UTC)
 * Inayity It has pages and pages of copyright material. We can't link to it. Stuff from newspapers, the BBC website, etc. Even if Fair Use was part of our policy, which it isn't, it goes way beyond that. Besides being an anonymous and evidently personal website. But the copyvio thing is clear and we can't link. Dougweller (talk) 16:47, 5 January 2015 (UTC)

Obsession with Moors - include?
From what I have seen (just look at the talk page on this encyclopedia's article on them!), Afrocentrists have an obsession that the Moors from North Africa were all 100% black (in a time where the America-style white-or-black system did not exist), citing a few paintings of blacks when the majority of the paintings by the Moors (and even their contemporary enemies) showed them as not dissimilar to modern North Africans. Of course, the great irony is that these few blacks were slaves of the majority Berbers and Arabs.

Maybe this pseudohistory comes from modern websites and is based on the average American's assumption that everybody in Africa is black, but I think in the 1920s there was a black secret society called the Moors so I assume there were books written on the subject. Could those writers - and more importantly, the rebuttal of their propaganda - be included in this article? '''tAD''' (talk) 02:24, 22 January 2015 (UTC)

(I find the whole Afrocentric Moors ideal very strange, as certainly in Europe the same civilisation is used as a supremacist battering ram of "we ruled you, we taught you" by Islamists. It's like how everybody claims they were the first in the Americas, I suppose)
 * I am not sure how Afrocentrics are anymore obsessed with anything that anyone else. THe people of Africa are called Africans not blacks. And as stated above, blackness is a modern concept, and while it did exist in some form back then, it is not a perfect match. As for the irony, I see none. You can visit the Moor page and read all about the full evidence of inclusion in the society, to the point where some rulers were "black". Also read the talk page of that article. And there is no denying Islamic contributions to European culture, the same European culture that is imposed on people the world over as the highest standard for anyone. --Inayity (talk) 02:54, 22 January 2015 (UTC)

 * The black secret society was the Moorish Science Temple of America, and yes, there was a tendency to equate 'Moor' with black among some groups in America. See also Yakub (Nation of Islam) and Hamitic. Paul B (talk) 11:55, 22 January 2015 (UTC)
 * Just note none of those groups are Afrocentric.--Inayity (talk) 12:04, 22 January 2015 (UTC)

Hyperdiffusionism in archaeology
If Hyperdiffusionism in archaeology is relevant to this article (per the tag) then it should have been heavily discussed in Academic circles and esp on the ancillary page if it is a notable characteristic of Afrocentrism. I think it is true of Afrocentrism but I see no mention of it hence why I am asking about the connection. --Inayity (talk) 19:04, 11 February 2015 (UTC)
 * Categories are navigational aids to help readers find related articles. As you know, some Afrocentrism involves claims of Africans exploring the globe before anyone else, Moors being the first Americans, Olmec heads, etc. Dougweller (talk) 19:31, 11 February 2015 (UTC)
 * Quick google books search. Dougweller (talk) 19:32, 11 February 2015 (UTC)

Owen 'Alik Shahadah
A discussion thread about the reliability and notability of this author and his pages is taking place at Neutral point of view/Noticeboard, please comment there so we can get a final consensus. Rupert Loup (talk) 12:06, 5 October 2015 (UTC)

Akbar, Dr. Na'im (1998)
NobleFrog had challenge a reference which is not full. The reference says "Akbar, Dr. Na'im (1998)" which probably refers to "", I can't verify the source, someone is interested in give it a look? Rupert Loup (talk) 20:40, 17 October 2015 (UTC)

 * Yes, it refers to "Know Thyself". The source isn't needed as there are two fully cited references in the article. Unfortunately we don't know the page, however I'll see if I can find it.NobleFrog (talk) 11:15, 18 October 2015 (UTC)

Text removed too quickly
I see that material fact-tagged in the last few weeks has been removed. Unless it's very contentious I usually leave it longer than that if I can't source it (which is the best thing to do). Here it is if others can source it:

"Afrocentrics have been accused of regularly denying, mitigating, or outright ignoring, or reinterprets certain negative aspects of Africans; most notably the selling of African slaves by other Africans to the Europeans, the Rwandan Genocide, and the ongoing struggles against rape and violence in many African nations today, generally placing blame for these atrocities directly or indirectly on the Europeans and Arabs, and denying any serious culpability on part of Africans. Some observe that this trend is not unique to Afrocentrics but many national or ethnocentric-based ideologies." Doug Weller (talk) 18:21, 18 October 2015 (UTC)
 * That material is very contentious, I made a quick search but I can't find sources that suport it. Maybe others editors could have more luck. Rupert Loup (talk) 21:58, 18 October 2015 (UTC)
 * How is it contentious? What is it that you can't find support for? That these acts occurred or that they are denied??El cid, el campeador (talk) 00:47, 17 December 2016 (UTC)

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This article is a hoot!
Portraying Afrocentrism as this mostly benign movement...are you f-cking kidding me?! Afrocentrism is nothing more than repackaged euocentric racism! Black people who are proud of their true cultural heritage do not go around calling themselves "afrocentrists"! Afrocentrists are racists who try to claim that every great civilization of Ancient times were black civilizations...and no, I am NOT talking about Egypt - these clowns going around claiming the Chinese, Celts & Native Americans were black! Even if they were black, they certainly weren't by the time their recorded cultural history came around! And with the "out of Africa" theory, EVERY race was once black. This article completely whitewashes afrocentrism and conflates it with black African pride when they are NOT the same thing! --86.191.199.111 (talk) 18:27, 16 December 2017 (UTC)

The first sentence is meaningless
It says "Afrocentrism...is an approach to the study of world history that focuses on the history of people of African descent." Given that almost all sensible modern science says that all humans are of African descent, that seems a pretty pointless perspective. I've just discovered this article, so I don't know what it's trying to tell me, but I'm sure that could be written a little more meaningfully.

What DOES it actually mean? HiLo48 (talk) 22:38, 14 June 2018 (UTC)

Bias
This page is severly biased and reads like anti white propaganda... — Preceding unsigned comment added by CorectingYourInfo (talk • contribs) 12:57, 2 November 2018 (UTC)
 * No, it is not. Please stop this spree of article vandalism. Simonm223 (talk) 13:01, 2 November 2018 (UTC)

It is biased against white people... it's not neutral and is full of anti white undrtones — Preceding unsigned comment added by CorectingYourInfo (talk • contribs) 13:10, 2 November 2018 (UTC)
 * No, it's really not. And please indent and sign your statements. Simonm223 (talk) 13:11, 2 November 2018 (UTC)
 * You wouldn't know bias if I smack you over the head with it... — Preceding unsigned comment added by CorectingYourInfo (talk • contribs) 13:13, 2 November 2018 (UTC)
 * Please be careful about WP:NPA. Simonm223 (talk) 13:15, 2 November 2018 (UTC)
 * It's biased and if you can't see it you need to pull your head out of your ass — Preceding unsigned comment added by CorectingYourInfo (talk • contribs) 13:16, 2 November 2018 (UTC)
 * Please find reliable sources supporting your assertions and cease the personal attacks. Simonm223 (talk) 13:18, 2 November 2018 (UTC)

Article misses the point of Afrocentrism
Afrocentrism, in common usage (such as the google dictionary definition, and even the root of the word), is defined as the idea that people of black or African descent were responsible for most or all of the achievements of ancient cultures. However, this article reads like something entirely different, that people of African descent seek to correct mistakes created by white or European historians. Simply changing the name of this article (and creating a new one about the classic definition of Afrocentrism) would perfectly resolve the issue, in my opinion.

— Preceding unsigned comment added by 173.49.164.25 (talk) 03:02, 14 March 2019 (UTC)

 * Common usage? Who is using it this way, and how common is it? We need reliable sources for this, not firsthand experience. Google results are not reliable for this specific definition. If you know of a reliable source which specifically supports this view, present it here. Likewise, the article currently has dozens of sources, so if you know of a specific way in which these sources are not properly summarized, or think these sources are not reliable, feel free to explain it. Grayfell (talk) 03:08, 14 March 2019 (UTC)
 * You are going by the first 3 lines of the lead, which is very politely expressed, shall we say. The rest of the article does adequately cover the ideas you mention, which are indeed central. Johnbod (talk) 03:47, 14 March 2019 (UTC)

Typo
Please change "enthnocentric" -> "ethnocentric"
 * ✅. El_C 01:39, 9 May 2019 (UTC)

Afrocentricity and Afrocentrism are not the same
People often confuse Afrocentricity with Afrocentrism. Asante, the person who coined Afrocentricity, has made this clear. He addressed Clarence Walker's (and other's) claims as unfounded, and largely because of walkers confusion of the two terms in order to make straw-man arguments (See Molefi K. Asante's "The Afrocentric Manifesto"). Scholars who have not studied the paradigm will confuse the terms for various reasons But Afrocentrism is simply an unacademic social movement with no real body of theories or direction. It has simply been lazily used to apply to those of certain aesthetics and ideology. Afrocentricity, however, is a theoretical paradigm that Afrocentrists use to approach African phenomena from the standpoint of African agency. Afrocentrists are not adherents of Afrocentrism.

It is a cultural bias and a type of cultural superiority complex that has allowed these terms to be misapplied without caring to fully understand the intricacies of the theories developed by the people who created and use these terms. Read "The Afrocentric Manifesto" as well as "The Afrocentric Idea" by Molefi K. Asante. Also read "The Afrocentric Paradigm" by Ama Mazama as well as "The Demise of the Inhuman: Afrocentricity, Modernism, and Postmodernism" by Ana Monteiro-Ferreira (along with the critiques by Stephen Howe, Walker, Tunde Adeleke, and Paul Gilroy) to get a rounded understanding of the differences between the terms Afrocentricity, Afrocentrist, Afrocentrism, and Africanity, as well as the various theories and arguments for/against.

I thank you in advance for being rational and editors committed to limiting cultural bias. Africologist (talk) 15:56, 6 March 2021 (UTC)
 * Is there some reason that afrocentricity is centered around Temple University? Politics? Funding? etc? jps (talk) 11:39, 8 March 2021 (UTC)
 * jps As Asante is the person who developed the concept and has been at Temple since 1986, it became the hub essentially. However, it was also the first PhD program in Black Studies so everyone who received a PhD in the field at that time (for about 10 years or so until the next PhD was founded) came out of Temple and was exposed to Afrocentricity in its early stages. Nearly every PhD at Temple since has also adopted either the theory completely or aspects of it. So there are trained Afrocentrists all around the country (and the globe) in various fields (for example, the first PhD is a film director). But to be clear so as I don't misrepresent, it is one of the most dominant theories in the field, but not the only theory.Africologist (talk) 15:25, 8 March 2021 (UTC)
 * Thanks for the context. Is there a source which can speak to this to some extent? Another idea might be to redirect Afrocentricity to Asante's bio. jps (talk) 18:15, 8 March 2021 (UTC)
 * Redirecting to Asante's bio is a fair idea. But to be honest I think for absolute clarity it should have its own page. Ama Mazama has a page on the French Wiki and she has added greatly to Afrocentric theory. But her page is also an example of people getting the term wrong as it quotes someone who says she is a "defender of Afrocentrism". There are also several other scholars who either do or don't have a wiki that one would have to mention in the development of Afrocentricity. I have a few short articles that could sum up the issue but I would have to send them to you somehow. They can't be accessed outside institutional access. Africologist (talk) 19:34, 8 March 2021 (UTC)

I may have institutional access. If you post the citations, I can try to read them. jps (talk) 20:36, 8 March 2021 (UTC)
 * There is so little agreement as to what both these terms mean and cover that we should not be talking about "people getting the term wrong", "lazily used" etc. I'd keep the two together and try to explain as clearly as possible the range of positions each of them covers, according to different writers.  Asante more or less coined "Afrocentricity" a good while back, but that does not give him copyright over the term, and as used by others its meaning has diversified.  It is absolutely not WP's role to take sides in a dispute of this sort.  Johnbod (talk) 20:58, 8 March 2021 (UTC)
 * Is anyone else claiming ownership of the term afrocentricity? If not, then we should give Asante provenance. jps (talk) 21:05, 8 March 2021 (UTC)
 * Probably not - "claiming ownership of a term" is not a very respectable thing to do for an academic. But others use it, with a range of meanings. Johnbod (talk) 00:05, 9 March 2021 (UTC)
 * Me personally, I am confused as to what (if anything) is being proposed as far as changes to the article.Rja13ww33 (talk) 21:29, 8 March 2021 (UTC)
 * Right now, afrocentricity redirects here. This may change. We could discuss this at Talk:Afrocentricity, but here seems fine anyway. jps (talk) 22:21, 8 March 2021 (UTC)
 * As far as I can tell, there is no Afrocentricity article. So are we talking creating a new article? (I.e. one for Afrocentrism & another for Afrocentricity.) Or just re-directing to someone's bio? Rja13ww33 (talk) 22:28, 8 March 2021 (UTC)
 * I don't think there's consensus yet. It seems Africologist is leaning towards a new article but may not object to a redirect, Johnbod is unsure whether it is a good idea to disambiguate this way, and I'm still trying to sort out all the sourcing. Any input would be helpful. jps (talk) 00:00, 9 March 2021 (UTC)
 * Indeed. Why not try to get definitions that clearly distinguish between the two concepts here, then see if a new article is desirable (as i've said, I doubt it is). Johnbod (talk) 00:05, 9 March 2021 (UTC)

You are correct. No one else claims ownership of Afrocentricity. It has merely at times in the past been confused with Afrocentrism. The meaning of the term Afrocentricity has not "diversified"; though Afrocentrism certainly has. And yes, I believe creating a new article is best. I don't rule out a redirect but I think a new article is best to mitigate any further confusion between the two. There is plenty of scholarship that presents the difference between the two. Here are a couple links: "Defending the Paradigm" https://www.jstor.org/stable/40034783?seq=1 / "Afrocentricity and the Western Paradigm" https://www.jstor.org/stable/40282637?seq=1 (discusses Afrocentric theory and critiques) Africologist (talk) 01:09, 9 March 2021 (UTC)
 * Thanks, I just finished reading both sources. They seem to make the point you are arguing well, but are also perhaps complicated by a lack of specificity in epistemic closure. For example, (pseudo)scholars who are on the fringes of the paradigm are argued to be outside of it completely (such as Farrakhan), but then antecedents such as Cheikh Anta Diop are cited as foundational scholars in ways that seem cringe-worthy. Now, it may just be that Diop was a product in part of the racial theories of his time (he spends a lot of pages in the book The African Origin of Civilization making claims about race which are wholly quaint if not outrageous by modern standards) and that he has scholarship points of fighting against an acknowledged racist establishment thought with a kind of "NO" that makes for a good foundation. Maybe not unlike Darwin whose work is fantastic in Origins of Species but goes off the rails in Descent of Man in not a few instances. In any case, for me, Alkebulan's point is well-taken. The sins of those who do engage in pseudoscholarship being used as standards for a trope do not inform the paradigm per se. One final thing I did not follow was the spirituality argument. The incorporation of spirituality into scholarship has often been a red flag for problems (I might point to critiques of reincarnation research or meditation research for examples of such). However, I couldn't exactly follow the idea. Acknowledging the existence of spirituality is noncontroversial, but somehow making claims as to the existence of things likes spirits and gods are going to necessarily run into problems in venues like historiography or empirical work. But this was less than a page of that piece. I wonder: Are there any good critiques on whether/how the spirituality aspect manifests in afrocentricity or afrocentric critiques of Diop's anachronisms? jps (talk) 02:36, 9 March 2021 (UTC)
 * Apologies, busy few days. To answer your question: Asante and others have expressed that Afrocentricity is not a religion nor does it promote that you must be involved in religion or some spiritual system. Simply that when religion is discussed in regard to African/African diaspora people, African religions, along with their realities and implications for Africans as well as others, should be centered. Scholars do not imply the existence of spiritual beings, simply that the perspective of whichever African group being discussed is that their particular spiritual beings are real to them. So something may be written from that group's perspective while also noting that it is that particular perspective (For quick reference see: African Religions : Beliefs and Practices through History, 2019, p.18-19./ Notice, however, even this author repeats the Bernal error, though sates "some") Further, on Diop, some Afrocentric scholars have critiqued Diop, particularly his idea that "no thought or ideology is foreign to Africa" (Mazama, The Afrocentric Paradigm, 2003, pg. 22/*make sure it's the chapter from the book and not the outdated article) And, of course, more nuanced discussions of civilization have developed since then. You are right to suggest that a primary foundation he provides is challenging the racist establishment. Africologist (talk) 14:58, 11 March 2021 (UTC)
 * Great. I think I'm getting to understand this better. I've begun reading selections from the books you recommended elsewhere. I do think that a draft would be a good idea. In draft space it would be at Draft:Afrocentricity. jps (talk) 22:01, 11 March 2021 (UTC)
 * Good. Let me know of any questions from the readings. I suppose we can move the conversation to the Draft Talk? Africologist (talk) 14:46, 12 March 2021 (UTC)

Why does this page exist?
Based on the articles I read, I thought that Afrocentrism was not a scholarly movement of any significance and was more of a reactionary and fringe movement. The fact that so many historians and scholars disagree with Asante and the other prominent Afrocentric scholars mentioned highlights how this isn't really an accepted historical viewpoint. Am I wrong in thinking this or should this article be ammended to better reflect the fringe nature of this movement? Apologies if this has been answered before. Originalcola (talk) 20:06, 29 March 2021 (UTC)
 * There's a lot written about it, which makes it notable, whether or not it is "a reactionary and fringe movement".  Whether this article has the right balance is a different matter. Johnbod (talk) 21:11, 29 March 2021 (UTC)

I should have used a different heading as I wanted to see why Afrocentrism is being treated as accepted amongst historians. Considering the prevalence of Afrocentrism in Africana studies, the article has a right to exist. But it must also be considered that the proponents of Afrocentrism like Asante are not historians and that support is strongest in anthropological and black studies journals like the Journal of Black Studies. If anyone could find any peer-reviewed history journals discussing Afrocentrism then this article could really be improved to provide an accurate reflection of how accepted Afrocentrism really amongst historians because the current article gives too much weight to minor scholars and pseudohistorical pieces of work. Originalcola (talk) 00:22, 2 April 2021 (UTC)

 * Accepted by whom? And who has the authority to state whether something is valid or not? The idea that there is no scholar unless he/she is western is absolute insanity. That people like Asante be discredited merely because he is Black. 2A02:C7C:36FF:3600:B0C5:2131:7EEF:380A (talk) 00:00, 4 February 2024 (UTC)

Afrocentrism and black supremacism
Could it be pertinent to associate afrocentrism with black supremacism ideology or create a section about this?

Semi-protected edit request on 8 February 2022
66.208.143.208 (talk) 15:45, 8 February 2022 (UTC) lemme edit it
 * Full-protection-shackle-no-text.svg Not done: requests for decreases to the page protection level should be directed to the protecting admin or to Requests for page protection if the protecting admin is not active or has declined the request. ScottishFinnishRadish (talk) 15:49, 8 February 2022 (UTC)

Is it not Black Centrism as Non Black Africans are excluded?
The whole term Afrocentrism really means Blackcentrism. North Africans, who are largely not black and never have been, at least since before the Neolithic Era, are either classed as 'invaders', 'foreigners', "recent migrants' or 'mixed race' and simply dismissed as not being African because they are not black. Furthermore they have to suffer repeated attempts to appropriate their history, culture and heritage by Afrocentrics who only consider Black People as Africans. Should not the North African experience and viewpoint be included? Should so called 'Afro' centrism not be called out for what it actually is? 80.3.238.120 (talk) 10:56, 17 February 2022 (UTC)
 * You have a point. But its not up to Wikipedia to make ORIGINALRESEARCH on this.★Trekker (talk) 04:30, 30 May 2023 (UTC)
 * What attempts to appriopriate their history. Was it not Europeans that appropriated the history the of Egypt and completely falsified the history to begin with. This is all misguided 2A02:C7C:36FF:3600:B0C5:2131:7EEF:380A (talk) 00:02, 4 February 2024 (UTC)

Notice
I noticed how this page has more unfavorable content with more of the unsupported written about the subject, nearly saying questions by Africans -and all I add- are emotion and not intellectual, leaving the reader of subject with the impression Afrocentrism is nonsensical as opposed Eurocentrism which is given some validations and on it’s See Also has no link to white supremacy and pseudoscience as with Afrocentrism which has to black supremacy and pseudoscience. A saw things just noticed. I would like to some more positives on this page equal to that Eurocentrism. The one who may do this thank you🙏. 41.116.25.131 (talk) 14:51, 16 June 2022 (UTC)

Speculations about african presence in the americas
I made edits to the section about the speculations about africans in the americas before columbus, and about the anti-indigenous violence they perpetuate. Reminder that wikipedias guidelines are as follow:

Before reverting Consider very carefully before reverting, as it rejects the contributions of another editor. Consider what you object to, and what the editor was attempting. Can you improve the edit, bringing progress, rather than reverting it? Can you revert only part of the edit, or do you need to revert the whole thing? In the edit summary or on the talk page, succinctly explain why the change you are reverting was a bad idea or why reverting it is a better idea. In cases of blatant vandalism, uncontroversially disruptive changes or unexplained removals, the amount of explanation needed is minimal. But in the event of a content dispute, a convincing, politely-worded explanation gains much importance and avoids unnecessary disputes.

If you do not like what I wrote, improve it. However you might feel about the situation, it is fact that the speculations are most perpetuated on social media platforms and that the purpose behind them is anti-indigenous violence due to the speculations being indigenous erasure as described by afro-indigenous scholars such as Kyle T Mays.

Regarding the examples of anti-indigenous violence, the information shared is not "personal information" as has been alleged, but information from PUBLIC accounts of mass followings that created PUBLIC content.

One thing I would like to add, if you would stop the revert warring, is that Ivan van Sertima has said himself that he was "not too confident about the evidence" he had accrued in attempt to support his speculations, as per his interview for the wall street journal. Nativebun (talk) 18:04, 2 February 2023 (UTC)

Semi-protected edit request on 28 April 2023
Add Pan-Africanism portal.

201.71.0.220 (talk) 08:14, 28 April 2023 (UTC)
 * Red question icon with gradient background.svg Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. Mattdaviesfsic (talk) 08:15, 28 April 2023 (UTC)

title: Talk:Afrocentrism


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Melissa York

Melissa York is a rock drummer noted for her work with iconic lesbian bands such as Team Dresch, The Butchies, and Amy Ray. She lives in Durham, North Carolina.

Biography
York first began drumming with the New York-based hardcore punk bands Born Against, the Manacled, and Vitapup. Following this, she moved to the West Coast to drum for Team Dresch in 1993. When Team Dresch broke up in 1998, York and band-mate Kaia Wilson, together with Alison Martlew, formed the power punk lesbian-feminist band, The Butchies (1998-2005), which put out four albums.

She has remained active in the lesbian and punk music scene, touring with the Indigo Girls' Amy Ray and playing in a band called The Ex-Members and the band Humble Tripe.

In popular culture
Her name appears in the lyrics of the Le Tigre song "Hot Topic."

title: Melissa York


text:
Nowotny

Nowotny is a surname. Common in Germany and Austria, it is a variant of the Czech and Slovak surname Novotný, which means "newcomer". The name may refer to:

 * Chris Nowotny (1928–1989), German photographer
 * Eva Nowotny (born 1944), Austrian diplomat
 * Ewald Nowotny (born 1944), Austrian politician
 * George E. Nowotny (born 1932), American politician
 * Helga Nowotny (born 1937), Austrian sociologist
 * Jens Nowotny (born 1974), German football player
 * Karl Anton Nowotny (1904–1978), Austrian ethnographer
 * Rita-Maria Nowotny (1925–2000), German actress
 * Robert Nowotny (born 1974), Austrian beach volleyball player
 * Stan Nowotny (born 1950), Australian football player
 * Walter Nowotny (1920–1944), German fighter pilot

Fiction

 * Waltraud Nowotny, a fictional character from Strike Witches

Other uses

 * Jagdgeschwader 7 Nowotny, German jet fighter wing
 * Kommando Nowotny, German jet fighter group

title: Nowotny


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User:Toonotten

CD&V Turnhout Ledenblad

title: User:Toonotten


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User talk:Toonotten

Commentaren

title: User talk:Toonotten


text: Category:High schools in Nebraska

title: Category:High schools in Nebraska


text: Category:Education in Nebraska

title: Category:Education in Nebraska


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HaNoar HaOved VeHaLomed

Histadrut HaNoar HaOved VeHaLomed (הסתדרות הנוער העובד והלומד), most commonly translated as Working and Studying Youth and colloquially known as Noar HaOved and abbreviated No'al, is an Israeli youth movement, a sister movement of Habonim Dror, and affiliated with the Labor Zionist movement. The organisation is a member of the International Falcon Movement – Socialist Educational International.

History
HaNoar HaOved VeHaLomed was founded in 1924. Initially it was called Hanoar HaOved ("Working Youth") and affiliated with the Histadrut. In 1959, the group joined HaTnua HaMeuhedet ("The United Movement") and the name was changed to  HaNoar HaOved VeHaLomed.

In the 1990s, along with the decline of the kibbutz movement, HaNoar HaOved VeHaLomed began re-examining the ideal life path of its members, which had always began settling kibbutzim in gar'inim after finishing their mandatory period of army service. Instead, a model started to be put forward in which bogrim ("graduates") of the movement formed small urban communes working in the community, particularly in education. Today, there are about 1,000 members of HaNoar HaOved VeHaLomed's Tnuat Bogrim ("Movement of Graduates") living in small communes in cities or kibbutzim and working in the community, mostly in education and the youth movement. The youth movement and the Tnuat Bogrim are called Dror Israel movement, which is named after the historical Dror movement in Europe.

Some of the graduates of the movement have become Knesset members, prime ministers, and presidents, such as Yitzhak Rabin, Shimon Peres and Moshe Ya'alon.

Goals of membership

The movement aims that each member aspires to the following goals:
 * 1) A movement graduate who sees the human being and his happiness as the central foundation of his creation and lives by this belief.
 * 2) A movement graduate who stands for democratic and socialist principles.
 * 3) A movement graduate who sees in the Jewish tradition a source of inspiration and influence, not a source of authority.
 * 4) A movement graduate whose own responsibility and criticism are the foundations of his life conception and life-style's consolidation.
 * 5) A movement graduate who bases his material and cultural existence on his own creation.
 * 6) A movement graduate who is involved and active in social changing processes led by his beliefs and concepts.
 * 7) A movement graduate whose ambition is to live in the state of Israel and takes part in its defense and building.
 * 8) A movement graduate whose ambition is to live on a Kibbutz or in any other socialist and cooperative way of living.

Organizational structure
HaNoar HaOved VeHaLomed consists different branches. Each branch has unique activities but all share the same virtues and ideology. The branches are being referred to as nests, or kenim in Hebrew.
 * HaKen HaEroni (the urban nest) – Its activities are being held in many cities and towns in Israel, from Rosh Hanikra in the north, to Mitzpe Ramon in the south.
 * Bney Hamoshavim Unit – The unit used to be active only in Moshavim but today its activities are being held in Kibbutzim and other forms of settlement. The unit works in many regional councils, from Golan to the north to Arava Tihona to the south. the unit was founded by the Moshavim Movement, to provide activities for the kids. In 1935 it became a part of HaNoar HaOved VeHaLomed. Bney HaMoshavim is different from other youth movements in israel in their definition of a member – every kid that lives in the settlement, where the unit works, is considered to be a member, and the unit struggles to bring all the kids to their activities. in accordance with that principle, Bney HaMoshavim does not collect money from its members, but takes its budget from the youth budget of the regional council and the Settlement committee.
 * Haken Hakibbutzi – Works in Kibbutzim along Israel, and works together with Kibbutz Institutions.
 * Haken Haaravi (The Arab Nest) – Works in Arab Settlements in Israel, including east Jerusalem.
 * HaKen HaDruzi (The Druze Nest) – Works in all the Druze Settlements in Israel.

Uniforms

The uniform of the HaNoar HaOved VeHaLomed is a blue shirt (Blue collar) which symbolizes the working class, with red lacing which symbolizes socialism.

title: HaNoar HaOved VeHaLomed


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Talk:Louis-Alexandre Berthier

Would someone please verify
"He abandoned Napoleon to make his peace with Louis XVIII." recently anonymously changed to "He abandoned Napoleon,retired to his 600 acre estate, and resumed his hobbies of falconing and scupturing. Berthier made peace with Louis XVIII..."

I believe "falconing" would be "falconry" and I would guess that "scupturing" is "sculpture". All sounds likely enough, but with so much vandalism lately, I'd appreciate if a registered used who knows something about Berthier would confirm these facts, which were added anonymously without comment or citation. -- Jmabel | Talk 23:27, Feb 7, 2005 (UTC)
 * Since it's been 2 months and no one has weighed in, I am going to edit accordingly. -- Jmabel | Talk 03:18, Apr 18, 2005 (UTC)

WikiProject class rating
This article was automatically assessed because at least one article was rated and this bot brought all the other ratings up to at least that level. BetacommandBot 07:13, 27 August 2007 (UTC)

plagiarism
I don't know who wrote this and I don't want to know... in any case the work is now attributed. Tirronan (talk) 05:29, 31 August 2010 (UTC)
 * Did some research: Almost the entirety of the article is copied word for word from the 1910-11 Encyclopedia Britannica. Much of it needs to be rewritten to meet the standards of a modern encyclopedia.  On a broader note: What's with all of these Napoleonic articles featuring content copied from the 1911 Britannica?  Marechal Ney (talk) 03:20, 27 October 2011 (UTC)
 * The 1911 Encyclopedia Britannica is now in the public domain, and can be used as a source without restriction, although Wikipedia standards call for attribution of the material to that source. Many Wikipedia articles were originally taken from that source both because it is now in public domain and because until quite recently it has been regarded as extremely detailed (although dated) content-wise and an enduring model of English scholarly prose. Subsequent editions, crowded by scientific developments, drastically shortened most of its historical and, particularly, its biographical articles and have dumbed down the exquisitely nuanced text. Most Wiki articles originally sourced to the 1911 are being gradually updated employing a less exclusively Western perspective and more "modernised" prose. FactStraight (talk) 03:46, 27 October 2011 (UTC)

Chief of Staff
I wonder if it's right to call Berthier 'Chief of Staff'. Napoleon didn't have a staff as such. It would be more precise to say that Berthier WAS Napoleon's staff. //erik.bramsen.copenhagen 79.138.140.187 (talk) 06:46, 30 April 2013 (UTC)

While it might not be 100% correct to call/translate Berthier's rank 'Chief of Staff', it is the term that is most often used for him in english translations. (Its more often 'Chief of the Staff', actually) Translations of authors such as Headley will most often have it be 'Chief of Staff' or 'Chief of the Staff'. Concidering that this article is pretty outdated and doesn't exactly fit into a modern wiki anyways, we can say that this is propably acceptable. J.Kurkov (talk) 11:54, 18 November 2016 (UTC)

title: Talk:Louis-Alexandre Berthier


text: User talk:70.26.187.161

title: User talk:70.26.187.161


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Aero Cóndor

Aero Cóndor S.A., also known as Aero Cóndor Peru, was an airline based in Lima, the capital of Peru. It was founded and started operations in 1975, and provides domestic charter flights, cargo, scenic, and air ambulance services. Its main hub is Jorge Chávez International Airport in Lima.

History
Aero Cóndor operated an extensive domestic network of more than fifteen destinations until June 2008, when most scheduled services were suspended due to the high fuel prices. On the same month, the Peruvian Ministry of Transportation and Communications ordered the grounding of their fleet of Boeing 737 airliners due to safety concerns as these aircraft had been recently involved in several incidents. Nowadays, the company only serves scenic and charter flight.

Operations
The company is only active at the domain of scenic tourist flights and charter flights.

Former scheduled destinations

 * Arequipa (Rodríguez Ballón International Airport)
 * Ayacucho (Coronel FAP Alfredo Mendivil Duarte Airport)
 * Cajamarca (Major General FAP Armando Revoredo Iglesias Airport)
 * Chiclayo (FAP Captain José Abelardo Quiñones González International Airport)
 * Cusco (Alejandro Velasco Astete International Airport)
 * Iquitos (Crnl. FAP Francisco Secada Vignetta International Airport)
 * Juliaca (Inca Manco Capac International Airport)
 * Lima (Jorge Chávez International Airport) Hub
 * Piura (Cap. FAP Guillermo Concha Iberico International Airport)
 * Pucallpa (Captain Rolden International Airport)
 * Puerto Maldonado (Padre Aldamiz International Airport)
 * Tacna (Crnl. FAP Carlos Ciriani Santa Rosa International Airport)
 * Talara (Cap. FAP Víctor Montes Arias Airport)
 * Trujillo (Cap. FAP Carlos Martínez de Pinillos International Airport)
 * Tumbes (Cap. FAP Pedro Canga Rodríguez Airport)

Fleet
Aero Cóndor consisted of the following aircraft:

 * 1 Antonov An-24RV
 * 1 Antonov An-26
 * 1 BAe 146-200
 * 1 Boeing 727-200F
 * 5 Boeing 737-200
 * 3 Cessna 208B Grand Caravan
 * 1 Fokker F27-100
 * 1 Fokker F27-200
 * 1 Fokker 50

Accidents and incidents

 * On March 10, 1989, a Britten-Norman BN-2 Islander (registered OB-T-1271) struck a radio antenna and crashed onto a building located into residential area of Lima, on approach to Jorge Chávez International Airport. All 10 occupants on board were killed.

title: Aero Cóndor


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Talk:ATC code A02

PLEASE RESTORE PREVIOUS VERSION IN ENGLISH

I TOUGHT I WAS IN THE FRENCH SECTION

I AM VERY SORRY

Eras-mus 23:30, 7 Feb 2005 (UTC)  Thanks, BM ! Eras-mus 01:39, 9 Feb 2005 (UTC)

title: Talk:ATC code A02


text:
Talk:Bandh

Untitled
What's the difference between a bandh and a hartal? Could someone please go through and define all these specifically Indian-English protest terms such as bandh, hartal, dharna, gherao, so as to draw attention to what the differences are between them, and how (if at all) they differ from UK/American English words such as strike, sit-in, etc?

I follow protest news from around the world and regularly come across these terms in the English-language Indian press, and I'm interested in whether the distinct terms which are used reveal anything specific about how social movements operate in India. I find it interesting, for instance, that while a UK/US "strike" can only usually be called by a union or other occupational body, a bandh can be called by almost any social organisation; and also that bandhs often involve roadblocks and attempts to "enforce" the bandh by blockading, by various actions against people who are active during a bandh, etc. —Preceding unsigned comment added by 62.253.32.6 (talk) 23:30, 7 February 2005

Well, at least Bandh and Hartal mean the same thing. "Gherao" can be literally translated as "surround/envelope",and can also be used as a verb i.e. to "gherao" the police, meaning to physically surround them say for example in the context of a street protest. —Preceding unsigned comment added by 70.184.241.112 (talk) 00:09, 21 December 2005

 * As I understand, a hartal is like a strike while a bandh is more active, like a protest. Bandhs often get violent while hartals are generally peaceful. However, in some states where bandhs are banned, hartals are just bandhs with a different name. As 70.184.241.112 described above, gheraoing usually has the target (usually a politician or an office building) surrounded by large crowds. A dharna is when someone fasts at another's door (usually a debtor's) until the demands are met. --Joshua Issac (talk) 17:40, 7 May 2011 (UTC)

Bandhs are banned as per the Constitution since they disrupt the normal living of an individual, it prohibits access to livelihood and movement. Hartal is not a 'general strike' and is allowed. Strike is a statutory right but not a Fundamental Right under article 19(1)(c). It does not disrupt day to day functions of an individual not associated with the hartal. Dharna is a form of non violent protest. It does not necessarily involve fasting, though that is a common form. Dharna is a gathering at a particular place for a particular cause usually till the time the demands are met. — Preceding unsigned comment added by 117.197.116.157 (talk) 16:36, 18 June 2015 (UTC)

nepal
Bandhs are definitely also a part of Nepal's history. I don't know how organization works on Wikipedia, but does that mean it should also be a part of Wikiproject Nepal or something? Would love to see any mention of Nepal other than in the intro. 24.130.46.152 (talk) 16:12, 11 September 2022 (UTC)

title: Talk:Bandh


text:
List of United States Marine Corps regiments

This is a list of United States Marine Corps regiments, sorted by status and number, with the current or most-recent type and division. Some of the inactive regiments are succeeded by active battalions.

Infantry

 * 1st Marine Regiment
 * 2nd Marine Regiment
 * 4th Marine Regiment
 * 5th Marine Regiment
 * 6th Marine Regiment
 * 7th Marine Regiment
 * 23rd Marine Regiment
 * 25th Marine Regiment

Artillery

 * 10th Marine Regiment
 * 11th Marine Regiment
 * 14th Marine Regiment

Littoral

 * 3rd Marine Littoral Regiment
 * 12th Marine Littoral Regiment

Logistics

 * Combat Logistics Regiment 1
 * Combat Logistics Regiment 2
 * Combat Logistics Regiment 3
 * Combat Logistics Regiment 4
 * Combat Logistics Regiment 17
 * Combat Logistics Regiment 27
 * Combat Logistics Regiment 37
 * Combat Logistics Regiment 45

Other

 * Marine Corps Security Force Regiment
 * Marine Raider Regiment
 * Recruit Training Regiment, MCRD Parris Island, SC
 * Recruit Training Regiment, MCRD San Diego, CA
 * Wounded Warrior Regiment


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Stingray Vibe

Stingray Vibe is a Canadian English language discretionary specialty channel owned by Stingray Digital. The channel broadcasts hip-hop, rap, R&B, rhythmic pop and EDM/Dance music videos.

History
In November 2000, CHUM Limited was granted approval by the Canadian Radio-television and Telecommunications Commission (CRTC) to launch a channel named MuchVibe, described as "a national English-language Category 2 music video specialty television service dedicated to Urban music (HipHop, Rap, R&B, Soul and Reggae) and Urban music-related programming."

The channel launched on September 7, 2001 MuchVibe, fashioned after the former MuchMusic original program of the same name. The channel aired primarily music videos with a small selection of other programming including concerts and interviews. Select programs from MuchMusic were aired on a more frequent and longer basis on MuchVibe, including the rap/hip-hop programs Rap City and The DownLo, and the network's eponymous R&B block Vibe.

In July 2006, Bell Globemedia (later called CTVglobemedia) announced that it would purchase CHUM for an estimated $1.7 billion CAD; included in the sale was MuchVibe. The sale was subject to CRTC approval and was approved in June 2007, with the transaction completed on June 22, 2007.

While the channel, from its inception, had always been an ad-supported service, on August 31, 2009, commercial advertising was dropped from the music video portion of the channel's schedule. The only remaining commercials existed in programs such as concerts or other special programming.

On September 10, 2010, BCE (a minority shareholder in CTVglobemedia) announced that it planned to acquire 100% interest in CTVglobemedia for a total debt and equity transaction cost of $3.2 billion CAD. The deal was approved by the CRTC on March 7, 2011 and closed on April 1 of that year, when CTVglobemedia was rebranded Bell Media.

On June 21, 2016, it was announced that Stingray Digital would acquire MuchVibe, MuchLoud, MuchRetro, and Juicebox from Bell Media, at a price-tag later revealed to be $4 million for all 4 channels. The deal for MuchVibe would later close in August 2016 with MuchVibe being rebranded Stingray Vibe on August 12, 2016. On June 1, 2017, Stingray announced the completion of the rebranding process for all 4 channels, which included new programming and a national promotional campaign. With the rebrand, all non-music video programming was removed from the channel.

Programming

 * Club Bangerz
 * Daily Video Mix
 * Go With the Flow
 * Old School Weekend
 * Rap @ 11
 * Stingray Vibe Top 15

Former Programming (as MuchVibe)

 * The DownLo
 * PunchMuch
 * RapCity
 * Vibe
 * Vibe 2 Vibe
 * VibeRated
 * VintageVibeVideo

title: Stingray Vibe