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Talk:Interfaith marriage

Christianity
I have removed the assertion from the introduction that Christianity 'traditionally forbids' interfaith as I can find no evidence of any denomination actually doing so. Only Catholics and Eastern Orthodox denominations have specific rules on the subject and they allow it. In fact the Pauline privilege seems to give an indirect support of such marriages in both Catholic and Protestant traditions. If anybody can find any evidence of a denominations with a clear, or even effective de facto prohibition, please cite it. The evidence to the contrary for the vast majority of Christian sects and denominations is overwhelming. Daydreamer302000 (talk) 12:40, 6 August 2012 (UTC)

"In The Bible"
This entire section (most of which cites only the Bible itself) relies, apparently, on the documentary hypothesis combined with a deeply flawed understanding of Hebrew. I don't even know how it can be usefully distinguished from the Judaism section. 69.238.167.95 (talk) 07:44, 14 March 2010 (UTC)

Baha'i Faith
Jeff3000, what do you mean by "encouraged"? Are Bahai bachelors encouraged to find a non-Bahai bride? -Lev 20:39, 3 Feb 2005 (UTC)

 * Lev is right; interreligious is not "encouraged" in the Baha'i Faith, as it is not "discouraged" too. The right statement could be mentioning "permitted" only, keeping "encouraged" for Baha'i interracial marriages, as the main Baha'i artcile suggests. -DamonM, 2 July 2005

Islam
Am I right in assuming that a Muslim may marry any dhimmi woman, or is this law specific to Jewish and Christian women? – Lev 18:25, 11 Apr 2005 (UTC) Interreligious marriage is marriage (either religious or civil) between partners professing different religions.
 * The WP article on Safiyya bint Huyayy, Muhammad's Jewish wife, says that she converted to Islam before marrying him. If so, it doesn't have anything to do with interreligious marriage. Can anyone confirm that she converted?

It is forbidden for a muslim woman to get married with a non-muslim, proof: sourate albaqarah 221 —Preceding unsigned comment added by 193.134.216.146 (talk) 16:18, 27 February 2008 (UTC)

Not all reasons are based on bigotry
I really objected to the supposedly liberal discussion of this subject. Some people assume that the only reasons people avoid intermarriage are bigotry. (Perhaps non-religious liberals might feel superior by imaginging this to be so?) In fact, there are actual reasons not based on bigotry that people might view intermarriage as forbidden or unwise.

 * Many religions view their rules on marriage as commandments from God. This is true for Jews and Muslims.

 * Some religions view themselves as a priestly people, with a specific mission to carry out. This is true for Jews, who see themselves as a priestly people, a people chosen to be in a covenant with God, which requires a family to be Jewish.

 * Many religions allow their adherents to marry someone from outside of their faith if the partner converts. Therefore, in practice, there is no ban or stigma.

 * Many people believe that introducing two contradictory belief systems into a marriage is grounds for marital strife, and increases the rate of divorce. In fact, I have come across a number of statistical studies which prove this. I've even seen a married man (Jew) and woman (Christian) which show why true religious intermarriage is fraught with danger.  The woman continually felt that her husband was doomed to die, and burn in Hell, because he did not accept Jesus as his saviour and messiah.  The stress this causes was palpable.

 * Many people believe that having parents of two opposing religions causes psychological stress on the children in such a marriage, as they often are effectively forced to choose one parent over another. In fact, I have come across a number of statistical studies which prove this.

 * I think the article reflects many of these reasons -- though I agree that the current tone of the article is somewhat negative about prohibitions on intermarriage. Also, you can sign your posts with four tildes. :)  Savant1984 06:46, 21 November 2005 (UTC)

Judaism and Intermarriage
1) The Conservative quotation badly needs to be cited.

 * Good point! The Source is from the Leadership Council of Conservative Judaism, Statement on Intermarriage. Adopted on March 7, 1995
 * Statement on Intermarriage. Leadership Council of Conservative Judaism

2) "Reform Judaism and Reconstructionist Judaism discourage intermarriage, but have no formal rules forbidding it." This is very misleading, since it is true only in the sense that Reform Judaism, by its very nature, has virtually no "formal rules" regarding anything about personal conduct of a Jewish life.  Intermarriage is condemned universally by its offical bodies. Savant1984 06:56, 21 November 2005 (UTC)

 * I don't understand what is misleading about the sentence. I don't se any contradiction between what you wrote and what I wrote.  Not only does Reform not have any formal rules against intermarriage, but actively Christian spouses of Reform Jews are counted as "Reform Jews" when Reform Judaism counts its membership. (see the article on Reform Judaism.) RK 20:09, 22 November 2005 (UTC)

 * I think it's misleading since it implies a neutrality in the movement's position (since there are no "rules" forbidding marrying Gentiles) which doesn't really exist. It would be like saying that the movement has no "rules" about prayer -- true enough, but misleading since it clearly does have liturgical standards and viewpoints.  Also, while Gentile spouses may be counted as synagogue members by the URJ, they certainly wouldn't be counted as Reform Jews by the CCAR, as the Responsa literature makes clear. Savant1984 20:46, 22 November 2005 (UTC)

 * How about this as a revision of the sentence: "Reform and Reconstructionist Judaism discourage intermarriage, but, since they do not view halacha as binding, have no mechanism for legal prohibition of the practice in the manner of the Conservative and Orthodox movements." Savant1984 20:50, 22 November 2005 (UTC)

 * Fine by me. RK 19:27, 28 November 2005 (UTC)

More specificity needed on Christian views of interreligious marriage
The text says "Some Christian denominations forbid interreligious marriage."

I think we need to be more specific here. Which Protestant denominations approve/forbid interreligious marriage? A list is warranted here, though I do not have enough knowledge of the various Protestant faiths to include a comment here. We need some more contributions from insiders in each denomination.

Also, why is the statement "Most religions prohibit interreligious marriage" here. It seems based on the descriptions that all of the faiths mentioned allow interreligious marriage to a certain extent. That is to say, there is not one universal view agianst it. So I don't know where this comes from. If no one explains the quote, I will eliminate it.

I also have a problem with the statement "Many Christians believe that anyone has the freedom to choose her or his partner for life, and that love has no boundaries. This attitude is found most often among those who may be identified as "nominal" Christians." The author needs to expound on this. It seems like a generalization.

 * Definitely needs more names. Goldfritha 01:04, 28 June 2006 (UTC)

Re response to edit citing "false information"
With all due respect, I am making a challenge to all who hold that there is no validity to the claim that the Quran and Sunnah did not prohibit Muslim women from marriage with ahl al kitab men, and that fiqh rulings on the subject are not cultural. Post the prohibition from the Sunnah, the tradition of the Prophet and the Quran to support that view. I am not denying that there has been held to be a prohibition, and Qikipedia is not the place to post partisan pov. It is intended to provide an HONEST look at positions that have been presented as Islamic which are little more than cultural adaptations not binding on all Muslims.

I was instructed to be bold, and that I am being.

Muslim Woman and Non-Muslim Man
A revision that I made to the section about marriage that, before editing, stated that Muslim women are forbidden from marriage with men other than Muslim men has been cited as contradicting an about.islam.com article. I'm not sure how about.islam became the measure of what is Islamic, but I'll play along. This is the article, with emphasis added by me:

Interfaith Marriage in Islam The Qur'an lays out clear guidelines for marriage. One of the main traits you should look for in a potential spouse is a similarity in religious outlook. For the sake of compatibility, and the upbringing of future children, it is most recommended for a Muslim to marry another Muslim. However, in some circumstances it is permissible for a Muslim to marry a non-Muslim.

Muslim Man and Non-Muslim Woman

In general, Muslim men are not permitted to marry non-Muslim women. "Do not marry unbelieving women until they believe. A slave woman who believes is better than an unbelieving woman, even though she allures you.... Unbelievers beckon you to the Fire.  But Allah beckons by His Grace to the garden of bliss and forgiveness.  And He makes His signs clear to mankind, that they may receive admonition" (Qur'an 2:221).

An exception is made for Muslim men to marry chaste or pious Jewish and Christian women, who are referred to as "People of the Book." This comes from the understanding that Jews and Christians share similar religious outlooks - a belief in One God, following the commandments of Allah, a belief in revealed scripture (Books), etc. "This day are all things good and pure made lawful to you.... Lawful to you in marriage are not only chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity not lewdness.  If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost" (Qur'an 5:5).

The children of such a union are always to be raised in the faith of Islam. This should be discussed thoroughly by the couple before they decide to marry.

Muslim Woman and Non-Muslim Man

Under no conditions is a Muslim woman permitted to marry anyone but a Muslim man. The same verse cited above (2:221) mentions, "Nor marry your girls to unbelievers until they believe. A man slave who believes is better than an unbeliever...." No exception is given for women to marry Jews and Christians, so the law stands that she may only marry a believing (Muslim) man. As head of the household, the husband provides leadership for the family. A Muslim woman does not follow the leadership of someone who does not share her faith and values.

My comments:

Despite the claims of this article, which contradicts itself, there is no basis for creating a prohibition against Muslim women marrying men of the Book in the Quran nor in the Sunnah. First of all, an "exception" for men in the Quran would mean that the Quran has been abrogated from its original Message since the advent of Islam in the time of Adam, the first Prophet of Islam. Abrogation is a highly debatable position to take when dealing with the Holy Book.

Second, a basic principle of Islamic jurisprudence is the asl al-deen: The halal is that which Allah has made lawful in His Book and haram is that which He has forbidden, and that concerning which He is silent He has permitted as a favour to you.* Since ayah 2:221, as referred to by the article, prohibits marriage to 'idolaters' for both Muslim men and Muslim women, one need provide further support for the supposition that Christians and Jews (ahl al kitab) are 'idolaters', ie, committing shirk, requiring an exception for any Muslim to marry among them.

Since the Quran states repeatedly that no 'idolaters' will be rewarded for their rejection of faith and failure to submit to His Will, one way we can determine if ahl al kitab are included among them is to research who are those that Allah says can possibly be included.

[2.62] Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. [5.69] Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve.

So, clearly, the group "ahl al kitab" is not among those who are lost.

An excerpt from the article states:

An exception is made for Muslim men to marry chaste or pious Jewish and Christian women, who are referred to as "People of the Book." This comes from the understanding that Jews and Christians share similar religious outlooks - a belief in One God, following the commandments of Allah, a belief in revealed scripture (Books), etc. "This day are all things good and pure made lawful to you.... Lawful to you in marriage are not only chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity not lewdness.  If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost" (Qur'an 5:5).

There is a contradiction inherent in the statement that Jews and Christians share similar religious outlooks - a belief in One God, following the commandments of Allah, a belief in revealed scripture (Books), etc., so Muslim men can marry their women, but Muslim women can't marry their men using the same ayah that prohibits both men and women from marriage with 'idolaters'. No debatable, man-made abrogation is required.

5:5 is referred to as the ayah that created the "exception" for men.

''This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good). ''

However, since no exception is needed, does the explicit permission granted here constitute a prohibition for women? The general rule is that as the majority of law giving in the Quran is directed to men, they is also extended to women. For example, I know from hadith that many of the foods of the ahl al kitab are permissible to me, a woman, if I say 'Bismillah' over it before I eat. This permission is embeded in an ayah that we are told limits interfaith marriage to men, yet doesn't limit eating the food of the ahl al kitab to men.

There is no prohibition in the Quran nor the Sunnah against Muslim women marrying ahl al kitab men. That comes from fiqh law, and can, thus, be considered to be mukruh rather than impermissible. Fiqh law also considers marriage between Muslim men and non-Muslim women living in the west to be mukruh, but that is rarely cited, creating the impression that the same source, fiqh, can be taken so seriously that it can create sinful acts for women that Allah did not, or be completely ignored when ruling against a privilege for men.

I have examples of the above and regarding challenges to the tradtion, which is based on Arab patriarchy and the concept that women follow the lead of men, which is not Quranic, but tribal. The assertion in the article that "As head of the household, the husband provides leadership for the family. A Muslim woman does not follow the leadership of someone who does not share her faith and values." is very telling of this tradition. In Islam, women follow the leadership of God, not man. The requirments for doing so are the same for both:

[33.35] For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in God's praise,- for them has God prepared forgiveness and great reward.

Challenges to the law

Fatwa by Dr. Abou El Fadl: On Christian Men marrying Muslim Women

Source: http://www.scholarofthehouse.com/oninma.html

As-Salaam-Alaikum:

I don't mean to bother you but this is disturbing my mind and I need an educated explanation.

I was at a Muslim Sister's Fashion Show (predominately African American sisters) when during casual conversation a young sister (mid 20s) stated that her husband is Christian. This as you can image created quite a stir. She was immediately verbally attacked. She tried to defend herself by saying that he did not prohibit her from practicing Islam and he has agreed that the children will be Muslim. She was advised to divorce him.

I don't know if they were married and she converted or if she was already Muslim when they married. She was under such a heavy attack that I could not get that question in. However this issue is one that I need to understand because I can't adequately explain why there is a prohibition for the Muslim female in marrying from the people of the book and there is no prohibition for the Muslim male. More often than not I hear all non Muslims classified as kufar.

The only explanation I can provide is that the Quran specifies that the male can marry a Christian or Jewish woman. Since he is the head of the household the expectation is that he will respect her rights and the children will take his religion. Really in actuality from what I've seen this is not the case. The woman has so much pressure put on her to abandon her beliefs that she eventually gives in or gets out of the marriage.

I have been asked does the Quran specifically prohibit the Muslim woman from marrying a Christian or Jewish male. My understanding is the only specific prohibition is for polytheist. Am I wrong?

This is a big issue for African Americans especially because of the rate of conversion. There are instances where the husband converts and the wife does not. This is not seen as a problem. However there are instances where the wife converts and the husband does not. It doesn't matter whether they have been together 2 years or 20 years, the advice the sister receives is to divorce him.

. ..

[Name withheld for privacy]

Al-salamu 'alaykum sister:

First I should apologize for the long time it has taken me to respond to your message. As you might have heard, I have been rather ill. But on a happier note, recently we were blessed with a wonderful baby boy.

But I should confess that there is another reason for the delay. This is a difficult issue to deal with. I did receive a large number of inquiries about this same issue, and I have tended to avoid responding to them because I am not exactly very excited about handling this weighty and serious problem.

Surprising to me, all schools of thought prohibited a Muslim woman from marrying a man who is a kitabi (among the people of the book). I am not aware of a single dissenting opinion on this, which is rather unusual for Islamic jurisprudence because Muslim jurists often disagreed on many issues, but this is not one of them.

All jurists agreed that a Muslim man or woman may not marry a mushrik [one who associates partners with God--there is a complex and multi-layered discourse on who is to be considered a mushrik, but we will leave this for a separate discussion]. However, because of al-Ma'ida verse 5, there is an exception in the case of a Muslim man marrying a kitabiyya. There is no express prohibition in the Qur'an or elsewhere about a Muslim woman marrying a kitabi. However, the jurists argued that since express permission was given to men, by implication women must be prohibited from doing the same. The argument goes: If men needed to be given express permission to marry a kitabiyya, women needed to be given express permission as well, but since they were not given any such permission then they must be barred from marrying a kitabi.

The justification for this rule was two-fold: 1) Technically, children are given the religion of their father, and so legally speaking, the offspring of a union between a Muslim male and a kitabiyya would still be Muslim; 2)It was argued that Muslim men are Islamically prohibited from forcing their wives to become Muslim. Religious coercion is prohibited in Islam. However, in Christianity and Judaism a similar prohibition against coercion does not exist. According to their own religious law, Muslim jurists argued, Christian men may force their Muslim wives to convert to their (the husbands') religion. Put differently, it was argued, Islam recognizes Christianity and Judaism as valid religions, but Judaism and Christianity do not recognize the validity of Islam as a religion. Since it was assumed that the man is the stronger party in a marriage, it was argued that Christian and Jewish men will be able to compel their Muslim wives to abandon Islam. (If a Muslim man would do the same, he would be violating Islamic law and committing a grave sin).

Importantly, the Hanafi, Maliki, and Shafi'i jurists held that it is reprehensible (makruh) for Muslim men to marry a kitabiyya if they live in non-Muslim countries. They argued that in non-Muslim countries, mothers will be able to influence the children the most. Therefore, there is a high likelihood that the children will not grow up to be good Muslims unless both parents are Muslim. Some jurists even went as far as saying that Muslim men are prohibited from marrying a kitabiyya if they live in non-Muslim countries.

This is the law as it exists or the legal legacy as we inherited it. In all honesty, personally, I am not convinced that the evidence prohibiting Muslim women from marrying a kitabi is very strong. Muslim jurists took a very strong position on this matter--many of them going as far as saying if a Muslim woman marries a kitabi she is as good as an apostate. I think, and God knows best, that this position is not reasonable and the evidence supporting it is not very strong. However, I must confess that in my humble opinion, I strongly sympathize with the jurists that argued that in non-Muslim countries it is reprehensible (makruh) for a Muslim to marry a non-Muslim. God knows best--I have reached this position after observing that the children of these Muslim/non-Muslim marriages in most cases do not grow up with a strong sense of their Islamic identity. It seems to me that in countries like the U.S. it is best for the children if they grow up with a Muslim father and mother. I am not comfortable telling a Muslim woman marrying a kitabi that she is committing a grave sin and that she must terminate her marriage immediately. I do tell such a woman that she should know that by being married to a kitabi that she is acting against the weight of the consensus; I tell her what the evidence is; and then I tell her my own ijtihad on the matter (that it is makruh for both men and women in non-Muslim countries). After telling her all of this, I add that she must always remember that only God knows best; that she should reflect on the matter as hard as she can; then she should pray and plead for guidance from God; and then ultimately she must do what her conscience dictates.

I hope this response helps answer your question. I pray to God to guide us both to what He pleases and wants, and that He helps the sister you wrote me about to find peace and tranquility with whatever decision she makes. God is the best guide and mentor--may He forgive our sins and bless us with His Compassion and Mercy.

With my sincere regards,

Shaykh Khaled Abou El Fadl

Imam Khaleel Mohammed's fatwa regarding inter-faith marriage for Muslim women

"The verse that is traditionally used by imams to prohibit an inter-religious marriage is Qur'an 5:5, which states: 'This day, all innately good things are lawful for you... Lawful to you are the chaste women from among those who have been given the Book before you...' Traditional imams contend that since women are mentioned, and men are not, then it must be understood that the marriage of Muslim women with non-Muslim men is forbidden.

This, however, is problematic. For the Qur'an is addressed, because of the custom of the time, to men. It is for this reason that the Qur'an says, for example, "And when you divorce your wives..." or "During the nights of fasting [Ramadan] you may have sex with your wives..." What do I mean by the custom of the time? In the tribal context, the woman, once married, accepted the husband as master. He, in turn, accepted the religion of his tribal chief.

Given that reality, a whole host of issues arose for Muslim scholars -- issues that made them oppose inter-religious marriages for women. One issue was, whereas Muslims honor the non-Muslim prophets, followers of the other two monotheistic religions do not honor Muhammad, and that would put the Muslim woman in the terrible position of having her prophet disrespected. Another issue was that most Christians see Jesus as God, and for a Muslim to attribute divinity to a human in unthinkable. Then, too, there was the problem of the children from such a marriage, who would presumably be brought up in the religion of the male spouse.

But remember that all of these 'issues' assume the woman must take the faith of her non-Muslim husband, and that is clearly not the case in your relationship. You live in a different time and a different place.

To be sure, most Muslims would argue that the Qur'an is true for all time and all places. If we go by that logic, then we must acknowledge that the Qur'an is still sympathetic to your dream of marrying a Christian man. Even though he is a Christian, the Qur'an does not hold that against him. For while mentioning that there are Christians who take Jesus as God, Islam's main document calls this 'kufr' (disbelief/ingratitude) rather than 'shirk' (polytheism). It's a significant distinction because, in another verse, the Qur'an also states that Christians who do good deeds have the right to enter heaven. Christian creedal beliefs are the same for both male and female followers of Christianity, so how can the Qur'an allow marriage to the Christian woman but not to the Christian man?

The evidence indicates that the main hang-up is the problem I emphasized above -- that the religion of the male spouse becomes dominant (as also evidenced in the Book of Ruth in the Hebrew Bible). In our day, since Qur'anic Islam (as opposed to the Islam of the male jurists) must acknowledge the radical notion that women are equals of men, that women have legal rights, and that those rights include placing conditions on the marriage (what you and I would term a 'pre-nuptial agreement'), then an inter-faith marriage can take place on condition that neither spouse will be forcibly converted to the other's religion. As long as that condition is respected, you and she have my blessing.

On the question of children, certainly there will be some religious confusion. But as a Muslim scholar, I can tell you that the Qur'an advocates the use of the heart and mind in forming opinions. If both parents are faithful to their interpretations of the Creator's will, then the children will make informed decisions when they come of age.

...

Dr. Khaleel Mohammed studied Sharia at Muhammad bin Saud University in Riyadh (Sunni) and the Zeinabiyya in Damascus (Shia). He holds a Ph.D. in Islamic law from McGill University.

Asharq Al-Awsat Interviews Sudanese Islamist leader Dr. Hassan Turabi

24/04/2006 By Imam Mohamed Imam

London, Asharq Al-Awsat- The following is the full text of the controversial interview that Asharq al-Awsat conducted with Sudanese Islamist leader Dr. Hassan Turabi, which resulted in him being branded an apostate by Sudan's Muslim scholars:

Q) Fatwas that you have issued, regarding the permissibility of marriage between a Muslim woman and a man of the Christian or Jewish persuasion, have been the subject of much controversy. Do you mean that married women who converted to Islam can remain married to a non-Muslim husband, or that a Muslim woman can marry a non-Muslim man?

A) First, we have to look at the context of this matter particularly from the framework of Ijtihad when it comes to the general issues of women in Islam. The modern and contemporary Islamic discourse on women lags far behind the authentic Islamic rules and principles as contemporary Muslims do not think deeply about these principles when it comes to the marriage of their daughters.

The fatwa was a response to issues in the Muslim community in the United States. There was an incident in which an American woman went to one of the Islamic centers to convert; however, she wanted to remain married to her non-Muslim husband after she converted. The center's officials told her that if she was sincere in her desire to become a Muslim that she would begin divorce procedures, despite the huge costs and even if this meant that she would lose custody of her children. They did not consider that this was too much to ask from someone who was still taking their first steps towards Islam. Such an attitude in fact causes many women to be reluctant to convert.

Of course, before issuing the edict, I had to undertake a lot of research concerning Islamic law, particularly by reading books on Islamic jurisprudence that were written at certain historical intervals. All the past fatwas that prohibited the marriage of Muslim women to non-Muslim men were issued during periods in which political disputes between Muslims and non-Muslims were taking place. On the other hand, I could not find a single word that prohibited such marriage in either the Quran or the Sunnah.

In the particular case of the woman who wanted to convert in the United States, my opinion was that she should have remained married to the non-Muslim man. She may have been the reason that her non-Muslim husband converted. Perhaps even other families of female American converts would have followed the same path. Many people were perplexed by what I said and attacked me for it. Some even decided that I was now an infidel! They depicted the whole issue as if it was a matter of honor. However, if you look at it objectively, the conversion and Islamic conduct of the wife may have positively influenced the husband, an influence that the Muslims of the West need.

We should let the Muslim minorities, who live amongst the 'People of the Book' in the west, evaluate this issue and decide what is appropriate for them, as they are the first group affected. They would conclude that they should allow their daughters to marry Jews and Christians because perhaps these marriages will bring the husbands to Islam or else the women may remain a Muslim. In the West, the individual freedoms are generally wider and the Western Muslims to decide when it comes to this issue especially.

Q) So are you saying that women who converted to Islam can remain married to their non-Muslim husbands, but that a Muslim woman marrying a non-Muslim man is forbidden?

A) No, I had spoken previously about this type of marriage and I believe that marriage between a Muslim woman and a non-Muslim man is valid since nothing in the Quran or Sunnah dictates otherwise. The decision should also be based on the individuality of each case therefore; I cannot say this type of marriage is prohibited based on the accumulated teachings of past scholars.

These teachings for example tell us that Ijmaa (consensus) is the consensus of jurists at any given age but the Quran says is different. The same accumulated sayings of scholars also recommended that we should obey the ruler even if he seized power by force. The Quran does not approve of this. We should always refer to the origins that are Quran and Sunnah.

Source: http://www.aawsat.com/english/news.asp?section=3&id=4678

I have not yet learned how to add citations or to do some of the fancy things available here, but I will learn. I would appreciate it if the cultural aspects that have been incorporated in Islam and which constitute ethno-Arab traditional interpretations can be discerned without the dependence on websites as the arbitors. As Dr. Turabi said, we should always refer to the origins that are Quran and Sunnah, and no prohibition against intefaith marriage for Muslimas can be found there.

I can add more historical context, if requested.

Humbly submitted FOA 20:35, 13 July 2007 (UTC)

 * Reported in Al-Hakim, classified as sahih (sound)

Human Rights instruments
Researching for this part of the article, I have found the following remarkable facts - the Universal Declaration of Human Rights is the only human rights instrument to specifically state that inter-faith marriage is a right. The closest that any other instrument gets to recognizing it as a right is the American Convention on Human Rights. The European Convention on Human Rights has a right to marry and a further clause later on saying that no rights shall be denied on the basis of religion. The Arab Charter on Human Rights, Cairo Declaration on Human Rights in Islam, and African Charter on Human and Peoples' Rights do not contain language protecting interfaith marriages, that I can find. The treatment of interfaith marriages in human rights law warrants further investigation in this article.--Bellerophon5685 (talk) 20:45, 26 May 2013 (UTC)

Interfaith marriage in non-major religions
This article sorely needs fleshing out. — Preceding unsigned comment added by 176.10.223.54 (talk) 11:43, 29 August 2013 (UTC)

No references to Interfaith marriages in history?
This omission is a major weakness in this article. There are countless examples of interfaith marriages in history. To name a few from off the top of my head, they include Clovis I & Clothilde, Æthelberht & Bertha of Kent in the early Middle Ages; in the late Byzantine period, Emperor Michael VIII Palaiologos married at least two of his daughters to pagans & Moslems for political gain, as did Emperor Alexios III of Trebizond. I know there are Muslim examples also. Sometimes these were political acts, sometimes they were done because the religious differences weren't that important at the time, sometimes because there weren't enough members of one religion to find partners. But the history of this practice needs to be discussed in this article. -- llywrch (talk) 23:42, 1 October 2014 (UTC)

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Hinduism
Can someone who knows a bit more about Hinduism refine that section for readability. The sentence structure and spelling need quite a bit of work, however I am afraid to fix it without knowing exactly what was meant.209.65.56.40 (talk) 21:45, 22 February 2017 (UTC)

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Sikhism
This could use a section on Sikhism - and indeed the encyclopedia lacks an article from which to take the summary. It is particularly relevant in light of protests against mixed marriages, see Gurdwara_Sahib_Leamington_and_Warwick. Carbon Caryatid (talk) 18:30, 16 June 2017 (UTC)

Hinduism and interfaith marriages
The text in the article does not address interfaith marriages at all.

Interfaith marriages of Hindus with Sikhs/Buddhists/Jains of the same caste have always been permitted throughout history. The Sikh Rehat Maryada of 1945 allows a marriage of a Sikh man and a Hindu woman ("A Sikh’s daughter must be married to a Sikh"). See http://old.sgpc.net/rehat_maryada/section_four_chap_eleven.html. Khalsa rules prohibit a Sikh man to marry/have relationship with a Muslim woman (unless she converts).

In India, an interfaith religious marriage among Hindus, Sikhs and Buddhists is legally recognized according to the Hindu Code bill. Those involving marriage of a Hindu with a Christian or Muslim require a civil marriage. Overseas, interfaith marriages involve often dual ceremonies one after the other. Hinduism does not insist on "conversion" as a requirement for someone to become a Hindu (although some sects like Arya samaj has a "shuddhi" procedure). Malaiya (talk) 17:36, 7 November 2018 (UTC)

External links modified
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Orphaned references in Interfaith marriage
I check pages listed in Category:Pages with incorrect ref formatting to try to fix reference errors. One of the things I do is look for content for orphaned references in wikilinked articles. I have found content for some of Interfaith marriage's orphans, the problem is that I found more than one version. I can't determine which (if any) is correct for this article, so I am asking for a sentient editor to look it over and copy the correct ref content into this article.

Reference named "AWMC2014": From Interfaith marriage in Christianity:  From Christian views on divorce:  From Baptism:  From Separation of church and state:

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title: Talk:Interfaith marriage


text: Category:1800s in rail transport

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

title: Category:1800s in rail transport


text:
Old Permic script

The Old Permic script (Важ Перым гижӧм,, Važ Perym gižöm ), sometimes known by its initial two characters as Abur or Anbur, is a "highly idiosyncratic adaptation" of the Cyrillic script once used to write medieval Komi (a member of the Permic branch of Finno-Ugric languages).

History
The script was introduced by a Russian missionary, Stepan Khrap, also known as Saint Stephen of Perm (Степан Храп, св. Стефан Пермский), in 1372. The name Abur is derived from the names of the first two characters: An and Bur. The script derived from Cyrillic and Greek, with Komi "Tamga" signs, the latter being similar in the appearance to runes or siglas poveiras because they were created by incisions rather than by usual writing. The inclusion of the latter aided the script to greater acceptance among the medieval Permic speakers of the time.

The script was in use until the 17th century, when it was superseded by the Cyrillic script. Abur was also used as cryptographic writing for the Russian language.

April 26, which is the feast day of Stephen of Perm, is celebrated as Old Permic Alphabet Day.

Significance
The Abur inscriptions are among the oldest relics of the Uralic languages. Only one of them has earlier documents: Hungarian, which had been written using the Old Hungarian script first before the Latin script was used after 1000.

For comparison, an isolated birch bark letter, found in Novgorod and written in Cyrillic in a Finnic language, has been dated to the beginning of the 13th century and Finnish as a written language appeared only after the Reformation in 1543.

Characters
Lytkin's 1952 work is often considered the authoritative source of documentation for this script. There are 24 primary characters, along with 10 secondary characters that are subordinate to the primary characters. There are also some combining marks that may have been used for phonological purposes, in addition to some combining letters from Latin and Cyrillic that have been found as well. Spaces, middle dots, and semi-apostrophes have also been seen as punctuation in documents. A Cyrillic combining titlo is used to indicate numerals.

Unicode
Old Permic (U+10350–1037F) was added to the Unicode Standard in June 2014 with the release of version 7.0.

title: Old Permic script


text: Category:1790s in rail transport

title: Category:1790s in rail transport


text: Category:1780s in rail transport

title: Category:1780s in rail transport


text:
Talk:Lemonade Joe

POV
Lots of POV language here. RickK 20:45, Feb 3, 2005 (UTC)

 * Like what?

It seems to me that there are too many unnecessary references to politics, which are really not relevant to plot or message of the movie (if there is any). Yes, I saw the movie too. --62.77.100.41 22:49, 15 September 2006 (UTC)

Fair use rationale for Image:Lemonade Joe DVD cover.jpg
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Stage Play
The Lemonade Joe stories were adapted as a stage play allready on 20th March 1944 in the theatre Větrník in Prague, directed by Josef Šmída, with Zdeněk Řehoř as Lemonade Joe (99 times replayed). -- 145.40.209.251 (talk) 03:20, 2 October 2023 (UTC)

title: Talk:Lemonade Joe


text:
Boxty

Boxty ( or ) is a traditional Irish potato pancake. The dish is mostly associated with the north midlands, north Connacht and southern Ulster, in particular the counties of Leitrim, Mayo, Sligo, Fermanagh, Longford, and Cavan. There are many recipes but all contain finely grated, raw potatoes and all are served fried.

The most popular version of the dish consists of finely grated raw potato and flour. The grated potato may be strained to remove most of the starch and water but this is not necessary. The mixture is fried on a griddle pan for a few minutes on each side, similar to a normal pancake. The most noticeable difference between boxty and other fried potato dishes is its smooth, fine-grained consistency.

An old Irish rhyme is: "Boxty on the griddle; boxty on the pan. If you can't make boxty, you'll never get a man!"

As the interest in Irish cuisine has increased, so the popularity of boxty has risen. It is not unusual to see boxty on the menus of restaurants outside the areas with which it is traditionally associated. Boxty may be bought in shops and supermarkets either in the dumpling form or ready-cooked as pancakes.

Method of preparation
Boxty can be made several ways. When baked in a pan it is sometimes called "boxty bread". Potatoes are grated over cheesecloth and excess water is allowed to drain. It takes around half an hour for the starch to separate and sink to the bottom of the potato liquid. Meanwhile, the grated potatoes are covered with mashed potatoes and when ready, the starch is distributed evenly over the potato mixture. The potato mixture is combined and sprinkled with flour, salt, pepper and melted butter or bacon fat. This "dough" is kneaded, shaped into cakes and scored with a cross so they divide into farls when baked.

Another method to make boxty is pan-fried like a griddle-cake. It is made the same way as boxty bread with the addition of enough milk to achieve a batter consistency. Some recipes also add egg yolk or baking soda. It is best to allow the pan boxty to cool and reheat before serving. The finished pancakes can be served with honey, butter or sprinkled with sugar. They can also be filled with vegetables, meat or cheese.

Boxty dough can also be boiled like dumplings. This type of boxty is known as "boiled boxty" and is a traditional dish around Halloween time in the north west of Ireland, especially the counties of Cavan, Fermanagh, Leitrim and Donegal. Preparation of the dough requires squeezing excess moisture from the grated potato and combining with mashed potatoes and flour and seasoning with salt. The dough is formed into round dumplings known as "hurleys". The hurleys are dropped into a pot of boiling water and boiled for over half an hour, then removed and stored for later. When ready to be eaten, the hurleys are sliced and the slices are pan-fried in butter. Modern variations can include currants and raisins, or be served with cornflour sauce like steamed pudding.

The traditional preparation known from 1854 Dublin University Magazine was made by mixing potato with either flour or oatmeal and adding animal fat or butter to form a cake. Potato graters were made from tin cans. With the addition of egg yolk, butter and milk, it is possible to roll the dough to 5/8 of an inch thick for cooking on a griddle. Boxty was most popular served with a smear of butter for tea but was also eaten for breakfast.

St. Brigid's Day
In Ireland, St. Brigid is the patron saint of dairy and she is associated with milk, butter, ale, cheese and bacon. The tradition of St. Brigid may have roots in Ireland's pagan history and the pre-Christian "White Goddess" of Imbolc. Boxty is served for St Brigid's Day with other traditional foods like cross-shaped oat bread and Bride bannocks.

Etymology
Likely Irish, possibly from the Irish arán bocht tí meaning "poor house bread" or bácús meaning "bakehouse".

title: Boxty


text:
Buchla Electronic Musical Instruments

Buchla Electronic Musical Instruments (BEMI) was a manufacturer of synthesizers and unique MIDI controllers. The origins of the company could be found in Buchla & Associates, created in 1963 by synthesizer pioneer Don Buchla of Berkeley, California. In 2012 the original company led by Don Buchla was acquired by a group of Australian investors trading as Audio Supermarket Pty. Ltd. The company was renamed Buchla Electronic Musical Instruments as part of the acquisition. In 2018 the assets of BEMI were acquired by a new entity, Buchla U.S.A., and the company continues under new ownership.

Company origin
Buchla's first modular electronic music system was the result of a San Francisco Tape Music Center commission by composers Ramon Sender and Morton Subotnick in 1963, who later allotted $500 from a Rockefeller Foundation grant to Buchla in 1964. Subotnick envisioned a voltage-controlled instrument that would allow musicians and composers to create sounds suited to their own specifications. Previously, one had to use either discrete audio generators, such as test oscillators—or musique concrète, manually composed and edited magnetic-tape source recordings of other musical, spoken word, or other audio. Buchla designed the synthesizer in a modular fashion, combining separate components that each generated or modified a music event. Each box served a specific function: envelope generators, oscillators, filters, voltage controlled amplifiers, and analog sequencer modules. Using the different modules, a composer could affect the pitch, timbre, amplitude, and spatial location of the sound. The instrument was controlled and played via an array of touch and pressure-sensitive surfaces.

The instrument was named the "Buchla 100 series Modular Electronic Music System," and was installed at the San Francisco Tape Music Center in 1965 and moved to Mills College in 1966. Subotnick completed his first major electronic work, Silver Apples Of The Moon, with another unit that Buchla had built and shipped to New York. This same unit was also used on Buffy Sainte Marie's influential 1969 album, Illuminations. Along with Robert Moog's Moog synthesizer, it helped revolutionize the way electronic music and sounds are made.

Buchla 100 series (1960s)
The original Buchla modular synthesizer was commissioned by Morton Subotnick and Ramon Sender and funded by a grant from the Rockefeller Foundation. The earliest modules are labeled "San Francisco Tape Music Center." Later modules were offered through the musical instruments division of CBS.

Buchla 200 series (1970)
The Buchla 200 series Electric Music Box replaced the previous model in 1970 and represented a significant advance in technology. Almost every parameter can be controlled from an external control voltage.

Computer-controlled instruments
Buchla 300, 500, Touché (mid 1970s) In the mid 1970s, Don Buchla began experimenting with digital designs and computer-controlled systems. The results were the 500 series and the 300 series, both of which paired the new technology with existing 200 series modules to create hybrid analog/digital systems. The Touché was also the result of this research,.

Buchla 400, 700, and MIDAS (1980s) Also in 1980s, Buchla released the 400 series and the 700 series software controlled instruments operated by MIDAS, a Forth language for musical instruments, and also equipped with MIDI.

Buchla's unique synthesizer designs
Buchla tended to not refer to his instruments as synthesizers, as he felt that name gives the impression of imitating existing sounds/instruments. His intent was to make instruments that create new sounds. This goal is evident in the omission of a standard musical keyboard on his early instruments, which instead used a series of touch plates that were not necessarily tied to equal-tempered tuning.

He also used a naming convention different from most of the industry. One of his modules, for example, is called a "Multiple Arbitrary Function Generator." These differences run deeper than nomenclature. The Multiple Arbitrary Function Generator (or MARF) goes well beyond what a typical sequencer is capable of performing and can act as an envelope generator, LFO, CV selector, voltage quantizer, and tracking generator. The MARF (Buchla model 248) is not to be confused with the modern Dual Arbitrary Function Generator (Model 250e) which features a different design.

Buchla's instruments, such as the Music Easel (pictured), use a method of timbre generation different from Moog synthesizers. Moog units use oscillators with basic function generator-type waveshapes and rely heavily on filtering with 24 dB resonant low-pass filters, while Buchlas are geared toward complex oscillators using frequency modulation, amplitude modulation, and dynamic waveshaping to produce other forms of timbre modulation. Many of Don Buchla's designs, including the Lopass Gates, contain vactrols - photoresistive opto-isolator employed as voltage-controlled potentiometers - which can be used for a more "natural", typical Buchla sound. In December 2017, Arturia released a software/plugin emulation of the Music Easel, called the "Buchla Easel V", as part of the V collection.

MIDI controllers (late 1980s)
Buchla Thunder, Buchla Lightning, Marimba Lumina By the late 1980s, Don Buchla had stopped creating instruments and shifted his focus to alternate MIDI controllers. His controller designs have included the Thunder, Lightning, and Marimba Lumina.

Buchla 200e series (2004)
Finally, in 2004, Don Buchla returned to designing full blown modular electronic instruments with the 200e, a hybrid system using digital microprocessors that uses the same size modules and signals as the 100 and 200 series systems. The 200e modules convert all signals to analog at the panel, appearing to the user like an analog system, with patch cables. Systems can be built using a combination of 100, 200 and 200e modules. The 200e modules connect through a digital communications bus, allowing the system to store the settings of the knobs and switches.

At the January 2012 NAMM Show, Buchla & Associates announced new ownership, retaining Don Buchla as Chief Technology Officer and investment in the design, manufacturing, and marketing of Buchla products and the development of an expanded product line, and the company moving forward under the name Buchla Electronic Musical Instruments (BEMI). One year later, BEMI re-introduced the Music Easel. Since then, BEMI has released a small number of new modules, including the 252e Polyphonic Rhythm Generator. The "200h" series of modules (h = half) were also released to allow Buchla system owners to configure their systems in more granular ways.

Current status
In 2015, various websites, including FACT, reported that Don Buchla had taken the owners of BEMI to court, citing health problems due in part to unpaid consulting fees and asserting a claim to his original intellectual property. The lawsuit alleged breach of contract and "bad-faith conduct" on the part of BEMI's owners and sought $500,000 in compensation.

Legal documents filed with the state of California indicate that the court ordered the case to be settled by arbitration in July 2015. In August 2016, the court dismissed the case in light of the fact that the parties had reached an out-of-court settlement.

Don Buchla died shortly afterward, on September 14, 2016. His obituary was reported in the New York Times and elsewhere, noting his significant achievements to the world of electronic music and technology.

BEMI attended NAMM 2017 and released the Easel AUX Expander. BEMI also established a new distribution model, discontinuing direct sales to customers and integrating more closely with a worldwide network of dealers.

title: Buchla Electronic Musical Instruments


text:
Magazine (artillery)

A magazine is an item or place within which ammunition or other explosive material is stored. The word is taken originally from the Arabic word makhāzin (مخازن), meaning "storehouses", via Italian and Middle French.

The term is also used for an ammunition dump, a place where large quantities of ammunition are stored for later distribution. This usage is less common.

Field magazines
In the early history of tube artillery drawn by horses (and later by mechanized vehicles), ammunition was carried in separate unarmored wagons or vehicles. These soft-skinned vehicles were extremely vulnerable to enemy fire and to explosions caused by a weapons malfunction.

Therefore, as part of setting up an artillery battery, a designated place would be used to shelter the ready ammunition. In the case of batteries of towed artillery the temporary magazine would be placed, if possible, in a pit, or natural declivity, or surrounded by sandbags or earthworks. Circumstances might require the establishment of multiple field magazines so that one lucky hit or accident would not disable the entire battery.

Naval magazines

The ammunition storage area aboard a warship is referred to as a magazine or the "ship's magazine" by sailors.

Historically, when artillery was fired with gunpowder, a warship's magazines were built below the water line—especially since the magazines could then be readily flooded in case of fire or other dangerous emergencies on board the ship. An open flame was never allowed inside the magazine.

More modern warships use semi-automated or automated ammunition hoists. The path through which the naval artillery's ammunition passed typically has blast-resistant airlocks and other safety devices, including provisions to flood the compartment with seawater in an emergency.

The separation of shell and propellant gave the storage of the former the name "shell room" and the latter "powder room".

Surface warships that have carried torpedoes, and ones that still do (such as the Mark 46 torpedo for antisubmarine warfare), have had torpedo magazines for carrying these dangerous antiship and antisubmarine weapons in well-defended compartments.

With the advent of missile-equipped warships, the term missile "magazine" has also been applied to the storage area for guided missiles on the ship, usually carried below the main decks of the warships. For ships with both forward and aft surface-to-air missile launchers, there are at least two missile magazines. Sometimes the magazines of guided-missile frigates and guided-missile destroyers have carried or do carry a mixture of various types of missiles: surface-to-air missiles, antisubmarine missiles such as the ASROC missile, and antiship missiles such as the Harpoon missile. See especially the Oliver Hazard Perry-class frigates, owned by several different navies around the world, in which one 40-missile magazine carries a mixture of all three types of missiles: surface-to-air, surface-to-surface, and surface-to-underwater.

In aircraft carriers, the magazines are required to store not only the aircraft carrier's own defensive weapons, but all of the weapons for her warplanes, including rapid-fire gun ammunition, air-to-air missiles such as the Sidewinder missile, air-to-surface missiles such as the Maverick missile, Mk 46 ASW torpedoes, Joint Direct Attack Munitions, "dumb bombs", HARM missiles, and antiship missiles such as the Harpoon missile and the Exocet missile.

Detonation threat
Naval magazines face considerable risk of detonation, especially in cases of attack, accident, or fire. Such detonations have sunk many warships and caused many other incidents.

Battleships were highly armored to protect from external attack, but the strength of the construction aids to constrict and worsen the impact of internal explosions, as the rigid steel does not allow blast waves to dissipate. The USS Iowa turret explosion was such an example: in 1989 a loading incident caused a gun turret explosion, which spread to further powder stores in the turret, which eventually killed all 47 men in the turret. The turret served to contain the blast, protecting the rest of the ship, but amplified the blast inside the turret ensuring deadly conditions.

During World War II, many ships met their end via magazine detonations. During the 1941 Attack on Pearl Harbor, the USS Arizona (BB-39) was destroyed when a Japanese armor-piercing bomb punched through her deck and detonated in proximity to the ship's ammunition magazine, which was caught on film. The magazines of the Japanese battleship Yamato exploded in 1945 after hours of continuous assault by Allied aircraft, utterly destroying the ship and leaving few survivors.

title: Magazine (artillery)


text: Category:1770s in rail transport

title: Category:1770s in rail transport


text:
Talk:Subpoena duces tecum

This article is short and looks like a good candidate for Wiktionary, no?

 * Couldn't all types of subpoena be brought under one heading? Any disagreement about making this, unedited, a subsection of Subpoena? --Wetman 22:22, 11 Jun 2005 (UTC)

 * I'd agree to a merge with subpoena, as long as, once it is done, this page becomes a redirect. It would also make a good Wiktionary definition.

 * Why not both, then? --Wetman 04:53, 9 March 2007 (UTC)

Shouldn't it read subpoena deuces tecum (dEuces!)???

Is this supposed to provide a world-wide view, or just be about American procedure? The lede suggests that the ambition is that this be world-wide, but then the body is purely American. Lawdroid (talk) —Preceding undated comment added 14:39, 8 December 2012 (UTC)

title: Talk:Subpoena duces tecum


text: Category:1760s in rail transport

title: Category:1760s in rail transport


text:
User talk:Pasteler0

Me :)

Orphaned non-free media (File:B00006RHU4.02.LZZZZZZZ.jpg)
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title: User talk:Pasteler0


text: Category:Transport in Greater Manchester


text:
Hyacinth macaw

The hyacinth macaw (Anodorhynchus hyacinthinus), or hyacinthine macaw, is a parrot native to central and eastern South America. With a length (from the top of its head to the tip of its long pointed tail) of about one meter it is longer than any other species of parrot. It is the largest macaw and the largest flying parrot species; the flightless kākāpō of New Zealand outweighs it at up to 3.5 kg. While generally easily recognized, it could be confused with the smaller Lear's macaw. Habitat loss and the trapping of wild birds for the pet trade have taken a heavy toll on their population in the wild, so the species is classified as Vulnerable on the International Union for Conservation of Nature's Red List, and it is protected by its listing on Appendix I of the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES).

Taxonomy
English physician, ornithologist, and artist John Latham first described the hyacinth macaw in 1790 under the binomial name Psittacus hyacinthinus. Tony Pittman in 2000 hypothesized that although the illustration in this work appears to be of an actual hyacinthine macaw, Latham's description of the length of the bird might mean he had measured a specimen of Lear's macaw instead. However, Latham's description was based on a taxidermic specimen, which was the only one Latham knew to exist up until 1822. It was prepared from a living animal originally belonging to Lord Orford, and given to the land agent Parkinson for display in the Leverian Museum after it died.

Nonetheless, Latham mentions another bird, which he calls the 'blue maccaw', supposedly the same size. This blue macaw was already described in Latham's 1781 volume of his A general synopsis of birds as merely a variety of the blue and yellow macaw, and was previously figured in the work of Mathurin Jacques Brisson (1760), Patrick Browne (1756) and Eleazar Albin (1738) as a macaw found in Jamaica. Albin, Browne and Brisson all reference even older authors and state the bird also occurs on the mainland,  and Albin states this bird is the female version of the scarlet macaw. Latham mentions that the provenance of parrots in general was often confused by the fact that the birds were much traded across the world for the purposes of sale.

It is one of two extant and one probably extinct species of the South American macaw genus Anodorhynchus.

Description
The largest parrot by length in the world, the hyacinth macaw is 1 m long from the tip of its tail to the top of its head and weighs 1.2 –. Each wing is 38.8 - 42.5 cm long. The tail is long and pointed. Its feathers are entirely blue, lighter above. However, the neck feathers can sometimes be slightly grey. The ring around the parrot's eyes and the area just underneath the beak are a strong, vibrant yellow.

Ecology
The Hyacinth macaw mostly nests in Manduvi trees, which rely on the toco toucan for 83.3% of the tree's distribution of seeds. The toco toucan also feeds on 53% of the hyacinth macaw's offspring as eggs. Eggs are also regularly preyed on by corvids such as jays and crows, opossums, skunks and coatis. The young are parasitized by larvae of flies of the genus Philornis.

Food and feeding
The majority of the hyacinth macaw diet is composed of nuts from specific palm species, such as acuri and bocaiuva palms. They have very strong beaks for eating the kernels of hard nuts and seeds. Their strong beaks are even able to crack coconuts, the large Brazil nut pods, and macadamia nuts. The birds also boast dry, smooth tongues with a bone inside them that makes them an effective tool for tapping into fruits. The acuri nut is so hard that the parrots cannot feed on it until it has passed through the digestive system of cattle. In addition, they eat fruits and other vegetable matter. The hyacinth macaw generally eats fruits, nuts, nectar, and various kinds of seeds. Also, they travel for the ripest of foods over a vast area.

In the Pantanal, hyacinth macaws feed almost exclusively on the nuts of Acrocomia aculeata and Attalea phalerata palm trees. This behaviour was recorded by the English naturalist Henry Walter Bates in his 1863 book The Naturalist on the River Amazons, where he wrote that

"It flies in pairs, and feeds on the hard nuts of several palms, but especially of the Mucuja (Acrocomia lasiospatha). These nuts, which are so hard as to be difficult to break with a heavy hammer, are crushed to a pulp by the powerful beak of this macaw."

Charles Darwin remarked on Bates's account of the species, calling it a "splendid bird" with its "enormous beak" able to feed on these palm nuts.

In captivity, the palm nuts native to the hyacinth macaw's natural habitat are often not readily available. In these circumstances the macadamia nut (which is native to Australia) is a suitable, nutritious and readily-accepted alternative. Coincidentally, the hyacinth macaw is one of the only birds with the necessary jaw strength to open the nut, which requires 300 psi of pressure to crack the shell.

Tool use
Limited tool use has been observed in both wild and captive hyacinth macaws. Reported sightings of tool use in wild parrots go as far back as 1863. Examples of tool use that have been observed usually involve a chewed leaf or pieces of wood. Macaws often incorporate these items when feeding on harder nuts. Their use allows the nuts the macaws eat to remain in position (prevent slipping) while they gnaw into it. It is not known whether this is learned social behavior or an innate trait, but observation on captive macaws shows that hand-raised macaws exhibit this behavior, as well. Comparisons showed that older macaws were able to open seeds more efficiently.

Reproduction
Nesting takes place between July and December, with nests constructed in tree cavities or cliff faces depending on the habitat. In the Pantanal region, 90% of nests are constructed in the manduvi tree (Sterculia apetala). The hyacinth macaw depends on the toucan for its livelihood. The toucan contributes largely to seed dispersal of the manduvi tree that the macaw needs for reproduction. However, the toucan is responsible for dispersing 83% of the seeds of Sterculia apetala, but also consumes 53% of eggs preyed. Hollows of sufficient size are only found in trees around 60 years of age or older, and competition is fierce. Existing holes are enlarged and then partially filled with wood chips. The clutch size is one or two eggs, although usually only one fledgling survives as the second egg hatches several days after the first, and the smaller fledgling cannot compete with the firstborn for food. A possible explanation for this behaviour is what is called the insurance hypothesis. The macaw lays more eggs than can be normally fledged to compensate for earlier eggs that failed to hatch or firstborn chicks that did not survive. The incubation period lasts about a month, and the male tends to his mate whilst she incubates the eggs. The chicks leave the nest, or fledge, around 110 days of age, and remain dependent on their parents until six months of age. They are mature and begin breeding at seven years of age.

General traits
Hyacinth macaws are the longest psittacine. They are also very even-tempered and can be calmer than other macaws, being known as "gentle giants". An attending veterinarian must be aware of specific nutritional needs and pharmacologic sensitivities when dealing with them. Possibly due to genetic factors or captive rearing limitations, this species can become neurotic/phobic, which is problematic.

Distribution and habitat
The hyacinth macaw occurs today in three main areas in South America: In the Pantanal region of Brazil, and adjacent eastern Bolivia and northeastern Paraguay, in the cerrado regions of the eastern interior of Brazil (Maranhão, Piauí, Bahia, Tocantins, Goiás, Mato Grosso, Mato Grosso do Sul, and Minas Gerais), and in the relatively open areas associated with the Tocantins River, Xingu River, Tapajós River, and the Marajó island in the eastern Amazon Basin of Brazil. Smaller, fragmented populations may occur in other areas.

Over the last few decades the known range in Bolivia has grown. It is well known from the far southeast of the country near the tri-national border point with Brazil and Paraguay, where it is considered an emblematic symbol of the region, and locals often feed the macaws maize, like chickens. In the early 1990s it became apparent the species also occurred in the remote Noel Kempff Mercado National Park area a few hundred kilometres northward. Most of the Bolivian population of this macaw is thought to be found in the San Matías Integrated Management Natural Area, an area with extensive pantanal (swamp). Censuses conducted in 2008, 2009, 2011 and 2014, revealed stable population numbers: respectively 231, 107, 134, and 166. Bird counts in such swampy and difficult to navigate terrain are inherently inadequate. The censuses were performed by visiting locations with previously reported sightings; however, it was not always possible to visit all sites, and coverage varied. Thus, in 2011 the earlier estimated population of about 300 birds in this area was considered to be largely accurate. A 2014 study which correlated sightings to habitat and extrapolated this over a larger area found the birds occur in the northern part of the Natural Area, and a similar population likely also occurs in an equally sized area to the north of this, outside of the Natural Area. In a 2018 Mongabay Latam article, park rangers relate that there is anecdotal evidence the population was increasing and spreading, as more sightings were being reported by local inhabitants and the bird was now confirmed for the first time in a number of adjacent municipalities.

The hyacinth macaw has escaped or been deliberately released into Florida, USA, but there is no evidence that the population is breeding and may only persist due to continuing releases or escapes.

It prefers semi-open, somewhat wooded habitats. It usually avoids dense, humid forest, and in regions dominated by such habitats, it is generally restricted to the edge or relatively open sections (e.g. along major rivers). In different areas of their range, these parrots are found in savannah grasslands, in dry thorn forests known as caatinga, and in palm stands or swamps, particularly the moriche palm (Mauritia flexuosa).

A 2014 Bolivian study in San Matías Integrated Management Natural Area which correlated sightings to habitat found that areas including seasonally inundated savannas, wetlands and anthropogenic areas habitats interspersed with a mosaic of savannas, were the best indicators for the presence of the macaws. The most preferred habitat by far was anthropogenic, which is primarily cattle ranches practising extensive grazing in this area. The authors, however, were not very impressed by these results, and cautioned that the methodology might be flawed.

Conservation and threats
The conservation status of the hyacinth macaw is assessed as vulnerable. The first proper estimate of its total wild population was published by Munn in 1987 as 3,000 individuals, with a range of 2,500 to 5,000. Yamashita estimated the total world captive population as equal or slightly more than that in 1988. An anonymous blogger associated with the NGO the World Wildlife Fund claimed in 2004 that an estimated 10,000 birds were taken from the wild in the 1980s, of which half were destined for the Brazilian market, and that the wild population had increased to 6,500.

The hyacinth macaw is protected by law in Brazil and Bolivia, and commercial export of wild sourced specimens is banned by its listing on Appendix I of the CITES. A number of long-term studies and conservation initiatives are in place; the Hyacinth Macaw Project in the Brazilian state of Mato Grosso do Sul has carried out important research by ringing individual birds, and has created a number of artificial nests to compensate for the small number of sites available in the region.

The Minnesota Zoo with BioBrasil and the World Wildlife Fund are involved in hyacinth macaw conservation.

Threats
Throughout the macaw's range, habitat is being lost or altered due to the introduction of cattle ranching and mechanised agriculture, and the development of hydroelectric schemes. Annual grass fires set by farmers can destroy nest trees, and regions previously inhabited by this macaw are now unsuitable also due to agriculture and plantations. Locally, it has been hunted for food, and the Kayapo Indians of Gorotire in south-central Brazil use its feathers to make headdresses and other ornaments. While overall greatly reduced in numbers, it remains locally common in the Brazilian Pantanal, where many ranch-owners now protect the macaws on their land.

Parrots, as a whole, being of the family Psittacidae, are some of the most threatened birds in the world. This family has the most endangered species of all bird families, especially in the neotropics, the natural home of the hyacinth macaw, where 46 of 145 species are at a serious risk of global extinction. This species qualifies as 'Vulnerable' on the IUCN Red List because the population has suffered rapid reductions with the remaining threats of illegal trapping for the cage bird trade and habitat loss A few serious threats to the survival of the species in the Pantanal include human activities, mainly those resulting in habitat loss, the burning of land for pasture maintenance, and illegal trapping The exceptionally noisy, fearless, curious, sedentary, and predictable nature of this species, along with its specialization to only one or two species of palm in each part of its range, makes them especially vulnerable to capture, shooting, and habitat destruction. Because this species exclusively relies on the fruit produced by two palm species, if these species were to suffer due to disease or habitat destruction, it would put the parrot species at risk. This species specifically requires previously occupied holes within the Manduvi trees in order to nest, so nesting availability can be sparse. Furthermore, old growth of these trees, the youngest being 60 years, is required for the species to produce large enough holes to nest. This limits future potential for reproduction if these trees are destroyed or competition with other species for space is increased.

Although the species has low genetic variability, it does not necessarily pose a threat to their survival. This genetic structure accentuates the need for protection of hyacinth macaws from different regions to maintain their genetic diversity. If populations and genetic diversity continue to decrease, it could become a major conservation issue in the future. A smaller population of hyacinth macaws will increase the influence of genetic drift, and, therefore, increase the risk of extinction. A lower genetic variation could send populations into an extinction vortex. Nevertheless, the most important factors negatively affecting wild populations prove to be habitat destruction and nest poaching.

In the Pantanal, habitat loss is largely contributed to the creations of pastures for cattle, while in many other regions, it is the result of clearing land for colonization. Similarly, large areas of habitat in Amazonia have been lost for cattle ranching and hydroelectric power schemes on the Tocantins and Xingu Rivers. Many young manduvi trees are then being grazed on by cattle or burnt by fire, and the Gerias is speedily being converted to land for mechanized agriculture, cattle ranching, and exotic tree plantations. Annual grass fires set by farmers destroy a number of nest trees, and the rise of agriculture and plantations has made habitats formerly populated by the macaws unsuitable to maintain their livelihoods. Moreover, an increase in commercial demand for feather art by the Kayapo Indians threatens the species, as up to 10 macaws are needed to make a single headdress.

In the case of macaws being taken from their natural environment, a variety of factors alter their health such as inadequate hygiene conditions, feeding, and overpopulation during the illegal practice of pet trade. Once birds are captured and brought into captivity, their mortality rates can become very high. Records reveal a Paraguayan dealer receiving 300 unfeathered young in 1972, with all but three not surviving. Due to poor survival rates of the young, poachers concentrate more heavily on adult birds, which depletes the population at a rapid pace.

According to Article 111 of Bolivian Environmental Law #1333, all persons involved in the trade, capture, and transportation without authorization of wild animals will suffer a two-year prison sentence, along with a fine equivalent to 100% of the value of the animal. While many trackers have been arrested, the illegal pet trade still largely continues in Santa Cruz, Bolivia. Unfortunately, animal trafficking is not necessarily viewed as a priority in the city, leaving national departmental and municipal governments unwilling to halt the trade in city centers, and local police reluctant to get involved. This ideology has in turn resulted in a lack of enforcement regarding trade in both CITES-restricted species and threatened species, with little to no restrictions regarding humane treatment of the animals, disease control, or proper hygiene. In the trade centers, the hyacinth macaw demanded the highest price of US$1,000, proving it to be a very desirable and valued bird in the pet trade industry.

Conservation steps taken to preserve the hyacinth macaw
In 1989, the European Endangered Species Programme for the hyacinth macaw was founded as a result of concerns about the status of the wild population and the lack of successful breeding in captivity. Breeding in captivity still remains difficult, being that hand-reared hyacinth macaw offspring have been demonstrated to have higher mortality rates, especially within the first month of life. Additionally, they have a higher incidence of acute crop stasis than other macaw species due, in part, to their specific dietary requirements. The hyacinth macaw is protected by law in Brazil and Bolivia, and international trade is prohibited by its listing on Appendix I of the CITES. Appendix I has banned exporting the bird in all countries of origin, and several studies and conservational initiatives have been taken. The Hyacinth Macaw Project in the Caiman Ecological Refuge, located in the Pantanal, has employed artificial nests and chick management techniques, along with effectively raising awareness among cattle ranchers. Many ranch owners in the Pantanal and Gerais, to protect the birds, no longer allow trappers on their properties.

A number of conservation actions have been proposed, including the study of the current range, population status, and extent of trading in different parts of its range. Additionally, propositions have been made to assess the effectiveness of artificial nest boxes, enforce legal measures preventing trade, and experiment with ecotourism at one or two sites to encourage donors. Furthermore, the Hyacinth Macaw Project in Mato Grosso do Sul has carried out important research by ringing individual birds and has created a number of artificial nests to compensate for the small number of sites available in the region. Furthermore, proposals to list the species as Endangered under the U.S. Endangered Species Act have been made to further protective measures in the US and to create Bolivian and Paraguayan trade management authorities under presidential control.

Long-term prospects
Each of the three main populations should be managed as a separate biological entity so as to avoid numbers dropping below 500. While the birds may be in decline in the wild, notably higher populations of captive macaws are being held in zoos and private collections. If success in managing and replanting the macaw's food trees and erecting nest boxes as an experiment in the Pantanals is seen, the species could survive. Survival rates could also be enhanced if ranch owners would leave all large and potential nest trees standing and eliminate all trapping on their properties. Ultimately, should these factors work in tandem with the erection of nest boxes, the fencing off certain saplings, and the planting of others, the long-term prospects of the hyacinth macaw species would be greatly improved.

Aviculture
The hyacinth macaw is sometimes kept as a companion parrot. Not recommended for novice bird-keepers, this bird requires large amounts of space, regular exercise and a custom-built stainless steel cage, as its powerful beak can easily destroy most commercially available parrot cages. In order to remain healthy, the species requires regular social interaction and play with humans or other birds. This large macaw, like most parrots, has a natural inclination to chew objects and due to its physical size and strength, can cause considerable damage. It is recommended that an entire room of the owner's home be set aside for use by the bird, which should be provided with plenty of safe, destroyable wooden and leather objects to keep it amused. It is also a very expensive pet: US$10,000 is not an uncommon price for a young hyacinth macaw. The World Parrot Trust recommends that the hyacinth macaw not be kept permanently indoors and that it should have access to an enclosure of at least 15 m (50 ft) for part of the year.

This bird is often described as "gentle". It is not generally an aggressive bird and it appears to enjoy interacting playfully with humans. It can cause bite injuries simply by playfully "mouthing" its owner, however, and this behavior should be discouraged with training begun when the bird is young.

The hyacinth macaw can learn to talk, but it is not as gifted in that area as some other species. Nonetheless, it is an intelligent bird that may learn to use words and phrases in the correct context. It can live for over 50 years in captivity.

title: Hyacinth macaw


text: Category:1730s in rail transport

title: Category:1730s in rail transport


text:
Talk:Creep (2004 film)

Subtext
I removed the supposed subtext of the film from the article:
 * "The film's take on the slasher genre is an interesting one due to its focus on Kate's search for love. Kate, who is a distinctly unlikeable character, in searching for her perfect man encounters a number of men, including the killer, who are all socially unacceptable yet are all either likeable or attract the viewer's sympathy, both things which Kate struggles to do."

Having seen the film this strikes me as a personal interpretation. We should only put this in if we know its what the filmmaker's intended, or its how the film is being widely interpreted. Jihg 20:52, Feb 3, 2005 (UTC)
 * It is what the filmmaker intended, he said as much in a Q&A session I attended. Although in retrospect I think you are probably right to remove the section as it was. I don't think there's a problem with including interpretations, although I think they should be clearly identified as such (which in this case it wasn't). Rje 09:10, Feb 4, 2005 (UTC)
 * Well, if that's what he said... :-) I've put it back in the article.  Any details of where he said it? Jihg 14:28, Feb 4, 2005 (UTC)
 * It was at the Phoenix Arts Cinema in Leicester on December 4 last year, although I believe he's said similar things at other Q&As he's done. Rje 17:43, Feb 4, 2005 (UTC)

 * Man, that's the last thing I was thinking while watching this movie... I'd also have to disagree with "the heroine Kate comes across as unlikeable at times": I never her found her anything but unlikeable and was hoping she'd just die. Is that based on a verifiable source, or a personal opinion? Mark Grant 01:04, 27 July 2006 (UTC)

Controversy - dead babies
Text states "some viewers" questioned their inclusion; does anyone have a valid reference as such? Nick Cooper 17:26, 17 October 2006 (UTC)
 * seems too POV to me, I'd remove it, if it remains unreferenced.

Well, for sure they weren't alive inside thoes glass, but i can't tell if they were deformed or something. --R2cyberpunk 17:07, 12 January 2007 (UTC)

Final glance
Unless I misread it, I think this should be how the plot section finishes: ".. state of her clothes. She laughs briefly and then sobs.  As she looks back over to the tunnel where she left the creep, her expression turns from misery to alarm, and the film immediately ends."

The implication is that the creep is not dead and has followed her along the tunnel into the station. If anyone else agrees, please make the above change. Open4D 00:13, 28 August 2007 (UTC)

Another possibility is taht there is (or maybe are) (an) other Creep(s). --84.44.159.88 (talk) 22:19, 20 April 2008 (UTC)

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

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BetacommandBot (talk) 20:34, 13 February 2008 (UTC)

title: Talk:Creep (2004 film)