text:
Blackeyes

Blackeyes is a multi-layered novel by British writer Dennis Potter, published in 1987 by Faber and Faber. It concerns the relationship between sexuality, exploitation, power and money. These are explored through the career of a desirable model known as "Blackeyes".

The novel was later adapted by Potter as a 1989 BBC television serial of the same name with actress Gina Bellman in the eponymous role.

title: Blackeyes


text:
Talk:Rade

Untitled
This page was voted on for deletion at Votes for deletion/Vvrg. The consensus was to keep it. dbenbenn | talk 19:26, 18 Feb 2005 (UTC)

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

title: Talk:Rade


text:
Wikipedia:Articles for deletion/Charles Huffman

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. -- AllyUnion (talk) 15:59, 4 Mar 2005 (UTC)

Charles Huffman
Did this really happen or is it a hoax? Googling proved to be unsatisfactory in this particular case. The article reads, in full: "Charles Huffman was a miser from the 1950s. He was found dead on a Brooklyn, New York street with no money in his pockets. The police traced him to a $7/week room that was filled with bank books and more than $500,000 in stock certificates." End of article. As it stands, why is this of interest and how does this make one notable enough for inclusion? GRider\talk 19:26, 18 Feb 2005 (UTC)
 * Delete. Attested to in New York Times article cited herein, but I a not convinced of notoriety, particularly as this appears to be all of the information that the world will ever know about this person. Or is that a reason for inclusion? Hmmm. Delete for now. HyperZonktalk 20:11, Feb 18, 2005 (UTC)
 * It's not on Snopes.com which does rather limit the credibility of this urban legend. Delete Radiant! 22:17, Feb 18, 2005 (UTC)
 * Delete, possible hoax. Megan1967 23:34, 18 Feb 2005 (UTC)
 * Delete unless further info comes to light -- Longhair 03:44, 21 Feb 2005 (UTC)

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


text:
Ronald H. Miller

Ronald H. Miller (April 17, 1938 – May 4, 2011) was professor of the Religion Department at Lake Forest College in Illinois. Miller earned a Ph.D. in Comparative Religions from Northwestern University, and a B.S and M.A from St. Louis University. He was a co-founder and co-director of Common Ground, an active adult education group for interfaith study and dialogue founded in 1975. Miller was vice-president of the Interreligious Engagement Project 21 and board member at Hands-of-Peace, an organization that brings American, and Palestinian and Israeli teenagers from the Middle East together for a two-week program in the United States. Miller lectured at countless churches, temples, mosques and centers across the country and wrote books aimed at a popular audience that convey contemporary issues in New Testament studies as well as in spirituality and philosophy.

The Hidden Gospel of Matthew
In 2004, Miller retranslated and wrote an extensive commentary on the Gospel of Matthew, entitled The Hidden Gospel of Matthew: Annotated and Explained. Miller found Matthew to be written about 60 years after the death of Jesus (or Jeshu, as he translates it). By noting the differences between Jeshu's sayings as they are recorded in the Gospel of Mark and in Matthew, Miller attempted to decode the author's agenda and to recover the original meaning of Jeshu's sayings. Miller found the cherished Christian stories of the virgin birth, the Last Supper, and the resurrection to be largely "Christian Midrash" — sermons preaching Matthew's theological agenda to particular Christian groups in the first century. Miller suggested that Matthew's agenda is to disseminate the idea that the Jews are responsible for rejecting Jeshu. Miller saw Jeshu as a mystic whose nondual consciousness has been spiritually transformed and whose teachings can lead to the transformation of our consciousness and lead us to live non-violently.

The Gospel of Thomas
In his more personal book The Gospel of Thomas: A Guidebook for Spiritual Practice, Miller comments on many of the sayings of Jesus from the Gospel of Thomas. In interpreting these often gnomic sayings, he finds that a consistent – if post-rational – spiritual message is contained in them. Miller distinguishes sharply between traditional dogmatic Christians and the followers of the Jesus of the Gospel of Thomas. He calls followers of the spirituality that he envisions Thomas Christians Miller believes that the gospel was written by a member of the followers of Thomas in the early Jesus Movement. This, he believes, occurred even before the Jesus Movement had been separated from Judaism.

Death
Miller was traveling and had just given a talk at Union Theological Seminary in the City of New York. He had not been feeling well and after his talk, went to his hotel to get some rest before his flight the next morning. Just a few hours before his scheduled departure, Miller was found in his hotel room and pronounced dead at the scene. The autopsy revealed that he died of a heart arrhythmia. His final talk was recorded and can be viewed on his website here: Paul’s Letters and Jewish-Christian Dialogue

Miller had two memorial services: one on May 11 in Deerfield, IL and another on May 22 in Vernon Hills, IL. The event on May 22 had been planned as a fundraiser and celebration of his life while he was still alive. The Gala's invitations, sent out in March, were titled "Join Us in a RONderful Celebration." Those close to Miller decided to keep this Gala event on the calendar to honor him as planned. Miller's body was cremated and his ashes spread by a particular tree near his former office at Lake Forest College, as per his wishes. A memorial "meditation space" was built near this tree at Lake Forest College and was completed in the spring of 2012. A plaque marking this space reads:
 * The Ron Miller Meditation Space -- Pause, listen, become a more spiritual adult.
 * Unsere Liebe zu dir ist unsterblich, Ron's Family & Friends 2011

Books

 * Dialogue and Disagreement: Franz Rosenzweig's Contribution to Jewish-Christian Dialogue, 1989
 * The Wisdom of the Carpenter, 2001, 2003, 2011
 * The Hidden Gospel of Matthew: Annotated and Explained, Skylight Paths Publishing, 2004
 * The Gospel of Thomas: a Guidebook for Spiritual Practice, 2004
 * Healing the Jewish-Christian Rift: Growing Beyond Our Wounded History, 2005 (with Laura Bernstein)
 * Sacred Writings of Paul: Selections Annotated and Explained Skylight Paths Publishing (April 2007) ISBN 1-59473-213-2 ISBN 978-1594732133
 * Unpacking the Parables: The Wisdom Teachings of Jesus, 2011
 * William James’ Revolution: A New Perspective on “The Varieties of Religious Experience”, 2011

Articles

 * "Thomas Merton: Pioneer of Pluralism", accepted for publication for a book entitled Thomas Merton and the Jews
 * "Space for Spirit", Finding a Way, edited by L. Zirker, Tuttle, 1996
 * "Pilgrimage Without End", Five Spiritual Journeys, edited by L. Zirker, Iroquois House, 1981
 * "The Spirituality of Franz Rosenzweig", Western Spirituality, edited by Matthew Fox, Fides, 1979

Awards and honors

 * Deutsche Akademische Austauschdienst Fellowship for the study of philosophy and theology, 1969-1970
 * Clement Stone Scholarship for study in Israel, Summer, 1972
 * Great Teacher Award, Lake Forest College, 1986
 * Bird Award for Intellectual Contributions to the Lake Forest College Campus Community, 1993
 * Charlotte Simmons Prize for Fostering Beneficial Community Relations with Lake Forest College, 1994
 * William R. Bross Professorial Chair in the Religion Department at Lake Forest College, 1995-2011

title: Ronald H. Miller


text:
File:Magic grandprix logo.jpg

Summary
Magic: the Gathering Grand Prix Logo, from www.wizards.com

title: File:Magic grandprix logo.jpg


text:
File:Magic protour logo.jpg

Summary
Magic: the Gathering Pro Tour Logo, from www.wizards.com

title: File:Magic protour logo.jpg


text:
File:Magic worlds logo.jpg

Summary
Magic: the Gathering World Championship Logo, from www.wizards.com

title: File:Magic worlds logo.jpg


text:
Gerald Heard

Henry FitzGerald Heard (6 October 1889 – 14 August 1971), commonly called Gerald Heard, was a British-born American historian, science writer and broadcaster, public lecturer, educator, and philosopher. He wrote many articles and over 35 books.

Heard was a guide and mentor to numerous well-known people from the 1940s through the 1960s, including Aldous Huxley, Henry Luce, Clare Boothe Luce, and Bill Wilson, co-founder of Alcoholics Anonymous. His work was a forerunner of, and influence on, the consciousness development movement that has spread in the Western world since the 1960s.

Early life
The son of an Anglo-Irish clergyman, Heard was born in London. He grew to be an earnest, disciplined, resolute young man. He studied history and theology at Gonville and Caius College, Cambridge, graduating with honours in history. After working in other roles, he lectured from 1926 to 1929 for Oxford University's extramural studies programme. Heard took a strong interest in developments in the sciences and, in 1929, edited The Realist, a short-lived monthly journal of scientific humanism whose sponsors included H. G. Wells, Arnold Bennett, Julian Huxley, and Aldous Huxley. In 1927 Heard began lecturing for the South Place Ethical Society. During the 1930s he became the first science commentator for the BBC. As a young man, he worked for the Agricultural Cooperative Movement in Ireland. In the 1920s and early 1930s, he acted as the personal secretary of Sir Horace Plunkett, founder of the cooperative movement, who spent his last years at Weybridge, Surrey. Naomi Mitchison, who admired Plunkett and was a friend of Heard, wrote of that time: "H.P., as we all called him, was getting past his prime and often ill but struggling to go on with the work to which he was devoted. Gerald [Heard] who was shepherding him about fairly continually, apologized once for leaving a dinner party abruptly when H.P. was suddenly overwhelmed by exhaustion". In the mid-1920s, Heard began a romantic relationship with socialite Christopher Wood, the young heir to a large grocery fortune, with whom he lived in London; by around 1935, however, Heard had declared himself celibate, though he continued to cohabit with Wood periodically until the 1950s.

Horace Plunkett owned real estate in the U.S. states of Nebraska and Wyoming, and left some properties to Heard in his will.

Career
Heard first embarked as a book author in 1924, but The Ascent of Humanity, published in 1929, marked his first foray into public acclaim as it received the British Academy's Hertz Prize. From 1930 to 1934, he served as a science and current-affairs commentator for the BBC. From 1932 to 1942, Heard was a council member of the Society for Psychical Research.

In 1931 Heard had initiated an informal research group to look into developing group-mindedness or group communications, which became known as The Engineers Study Group because several of its members were engineers who afterwards were involved in the early development of computers. Naomi Mitchison also participated actively in the group.

After 1936, Heard broke with Mitchison over her outspoken support for the Republicans in the Spanish Civil War and her attempt, together with other members of the group, to run arms to Republican Spain. In his last letter to Mitchison, Heard expressed his sympathy for the victims of the war in Spain but compared the taking of sides in a war to "The relatives of a patient suffering from a deadly disease believing that he is curable by a hedge doctor (...) I am convinced that the way civilization is going is fatal, and the usual remedies only inflame the disease".

Meanwhile, Heard played a minor part in the development of the Peace Pledge Union. Heard became well known as an advocate for pacifism and argued for the transformation of behaviour through meditation and "disciplined nonviolence". In 1937 he emigrated to the United States to give some lectures at Duke University. Heard was accompanied by Aldous Huxley; Huxley's wife, Maria; and their son Matthew Huxley. In the United States, Heard's main activities were writing, lecturing, and the occasional radio or television appearance. He had developed an identity as an informed individual who recognised no intrinsic conflict among history, science, literature, and theology. Though he lectured at Duke, Heard turned down the offer of a post there and traveled west to settle in California.

Heard was the first among a group of literati friends (several others of whom, including Christopher Isherwood, were also British) to discover Swami Prabhavananda and Vedanta. Heard became an initiate of Vedanta. Like that of his friend Aldous Huxley (another in the circle), the essence of Heard's mature outlook was that a human being can effectively pursue intentional evolution of consciousness. He maintained a regular discipline of meditation, along the lines of yoga, for many years. He took interest in parapsychology and was a member of the Society for Psychical Research.

Heard concluded that the impediment to be addressed was "the problem of letting in a free flow of comprehension beyond the everyday threshold of experience while keeping the mind clear." In 1942, he founded Trabuco College as a facility where comparative religion studies and practices could be pursued. It was essentially a cooperative training center for the spiritual life. Living as a freelance scholar, Heard had enjoyed security in America by way of what he had inherited from Horace Plunkett as well as his own family. He used some of his inherited resources toward this most ambitious of projects. The idealistic experiment required land, and Heard bought 300 acres in Trabuco Canyon, in the Santa Ana Mountains.

Heard was the guiding light and a helpful resident sage but, by nature, he was neither an organizer nor a manager. Felix Greene, a nephew of Christopher Isherwood, had filled those roles. Professionally, Greene ultimately pursued a career in journalism and film-making, but at the founding of Trabuco, he had exercised some talent in the planning of architecture and land-development. Soon after the very able Greene left the community and got married, the practical side of life at Trabuco College began to slide. Heard deeded the land and facilities to the Vedanta Society of Southern California, which still maintains the facility as a Ramakrishna monastery and retreat.

In the mid-1950s, Heard was featured as series lecturer in the Sequoia Seminars (a precursor to the Esalen Institute), organized by Emilia and Harold Rathbun, PhD.

Psychedelics
In 1954 Heard tried mescaline and, in 1955 tried LSD. He felt that, used properly, these had strong potential to "enlarge Man's mind" by allowing a person to see beyond his ego.

In August 1956, Alcoholics Anonymous founder Bill Wilson first took LSD—under Heard's guidance and with the officiating presence of Sidney Cohen, a psychiatrist then with the California Veterans Administration Hospital. According to Wilson, the session allowed him to re-experience a spontaneous spiritual experience he had had years before, which had enabled him to overcome his own alcoholism. In the late 1950s, Heard also worked with psychiatrist Cohen to introduce others to LSD, including John Huston and Steve Allen. With experience, Heard arrived at a judicious view of the value of psychedelics, since at their best the insights and ecstasies they facilitate are temporary states. Religion writer Don Lattin wrote that Heard's view was "LSD might provide an experience of the great mysteries, but it offered no instant answers."

Heard was also responsible for introducing the then unknown Huston Smith to Aldous Huxley. Smith became one of the pre-eminent religious studies scholars in the United States. His book The World's Religions is a classic in the field, has sold over two million copies and is considered a particularly useful introduction to comparative religion. The meeting with Huxley led eventually to Smith's connection to Timothy Leary.

Five Ages of Man
In January 1964, what some consider to be Heard's magnum opus, a book titled The Five Ages of Man, was published. (A new edition, retitled The Five Ages of Humanity, has been published.) According to Heard, the prevalent developmental stage among humans in today's well-industrialized societies (especially in the West) should be regarded as the fourth: the "humanic stage" of the "total individual," who is mentally dominated, feeling him- or herself to be autonomous, separate from other persons. Heard writes (p. 226) this stage is characterised by "the basic humanic concept of a mankind that is completely self-seeking because it is completely individualized into separate physiques that can have direct knowledge of only their own private pain and pleasure, inferring but faintly the feelings of others. Such a race of ingenious animals, each able to see and to seek his own advantage, must be kept in combination with each other by appealing to their separate interests."

In modern industrial societies, a person, especially if educated, has the opportunity to begin entering the "first maturity" of the humanic "total individual" in his or her mid teens. However, according to Heard, a fifth stage is in the process of emerging, a post-individual psychological phase of persons and therefore of culture. According to Heard, the second maturity can be one that lies beyond "personal success, economic mastery, and the psychophysical capacity to enjoy life" (p. 240)

Heard termed this phase "Leptoid Man" (from the Greek word lepsis: "to leap") because humans increasingly face the opportunity to "take a leap" into a considerably expanded consciousness, in which the various aspects of the psyche will be integrated, without any aspects being repressed or seeming foreign. A society that recognises this stage of development will honour and support individuals in a "second maturity" who wish to resolve their inner conflicts and dissolve their inner blockages and become the sages of the modern world. Further, instead of simply enjoying biological and psychological health, as Freud and other important psychiatric or psychological philosophers of the "total-individual" phase conceived, Leptoid man will not only have entered a meaningful "second maturity" recognised by his or her society, but can then become a human of developed spirituality, similar to the mystics of the past; and a person of wisdom.

But collectively and culturally we are still in the transitional phase, not really recognising an identity beyond the super-individualistic fourth, "humanic" phase. Heard's views were cautionary about developments in society that were not balanced, about inappropriate aims of our use of technological power. He wrote: "we are aware of our precarious imbalance: of our persistent and ever-increasing production of power and our inadequacy of purpose; of our critical analytic ability and our creative paucity; of our triumphantly efficient technical education and our ineffective, irrelevant education for values, for meaning, for the training of the will, the lifting of the heart, and the illumination of the mind."

In May 2023, a revised and retitled edition of Heard's The Five Ages of Man was released as The Five Ages of Humanity.

Death
Toward the end of his life, Heard was given a bit of financial assistance by Henry Luce and Clare Booth Luce. Heard died on 14 August 1971 at his home in Santa Monica, California, of the effects of several earlier strokes he had, beginning in 1966. At his request, there were no memorial services, and his body was donated to the Willed Body Program at UCLA Medical Center.

Legacy
Heard's general philosophy and the ideas and opinions of his later years, were influences on Myron Stolaroff, the electrical engineer who in 1961 founded the Institute for Advanced study, in Menlo Park, California. Trabuco College and Heard's philosophy and ideas were also an important influence on the founding of the Esalen Institute. Michael Murphy and Dick Price started organizing seminars at Esalen near Big Sur in 1962, with Heard being a notable presenter. Murphy and Price went on to officially establish the Esalen Institute in 1964. In turn, the institute has been a source of inspiration, and a prototype, for many other retreats and growth centers extending the human potentials movement.

In popular culture: James Lapine's Broadway musical Flying Over Sunset includes a character named "Gerald Heard," modeled on the real-life Gerald Heard. The Heard character was played by Robert Sella in the first Broadway run (beginning in December 2021, though closing early during the mid-COVID period). Three other characters—Cary Grant, Aldous Huxley and Claire Boothe Luce—are modeled on those widely known public figures, each of whom, in real life, actually had repeated LSD experience. In the play (set in the 1950s), each of these three characters deals with a nagging emotional challenge, and Lapine delivers the play's essence in Act II, when the three have a shared LSD session with Heard serving as their guide.

Fiction
Heard wrote fiction under the name H.F. Heard. This included three detective novels about Mr. Mycroft (implied to be Sherlock Holmes after his retirement). Mr. Mycroft and his friend, Mr. Silchester, appeared in three novels: A Taste for Honey, 1941 (televised in 1955 as Sting of Death and filmed, as The Deadly Bees, 1967); Reply Paid; and The Notched Hairpin. The Great Fog and Other Weird Tales and The Lost Cavern and Other Tales of the Fantastic are collections of stories that include both science fiction and ghost stories. Hugh Lamb has described The Great Fog and The Lost Cavern as "two splendid books of short stories". The Black Fox is an occult thriller featuring black magic. Doppelgangers is a dystopian novel, influenced by Huxley's Brave New World, set after the "Psychological Revolution." Anthony Boucher described Doppelgangers as "in style and imagination, the most exciting and provocative piece of science fiction since the heyday of M. P. Shiel."

title: Gerald Heard


text:
Hurrell Froude

Richard Hurrell Froude (25 March 1803 – 28 February 1836) was an Anglican priest and an early leader of the Oxford Movement.

Life
He was born in Dartington, Devon, the eldest son of Robert Froude (Archdeacon of Totnes) and the elder brother of historian James Anthony Froude and engineer and naval architect William Froude. He was educated at Ottery St Mary school, and went to Eton College at the age of thirteen. His mother, the first great influence in his life, died when he was eighteen; he matriculated at Oriel College, Oxford, a few weeks later.

At Oxford his tutor was John Keble, whose holy life and teaching had a profound effect upon him. In 1823, Keble's mother died and he left Oxford to assist his father and two surviving sisters. Froude, Isaac Williams, and Robert Wilberforce went to stay with him at Southrop to read during the Long Vacation. Williams, who did not know Froude well at that time, said of him, "There was an originality of thought and a reality about him which were very refreshing."

Froude took his degree in 1824 with a double second class in Classics and Mathematics, and became a Fellow at Oriel in 1826. The following year he became a Tutor with Wilberforce and Newman as colleagues. Froude was at first shy of Newman, because of Newman's Liberalism. He wrote Wilberforce, "Newman is a fellow that I like more the more I think of him; only I would give a few odd pence if he were not a heretic." Around 1828, Froude brought Keble and Newman together. That same year he received Deacon's orders in the Church of England; and the year after Priest's from the Bishop of Oxford.

Froude, who suffered from tuberculosis, spent the winter of 1832–33 travelling in the Mediterranean with his father and Newman for the sake of his health. On board the mail steamship Hermes they visited Gibraltar, Malta, the Ionian Islands and, subsequently, Sicily, Naples and Rome. In April the Froudes returned home, while Newman returned to Sicily alone, where he fell dangerously ill with gastric or typhoid fever, but recovered.

On his return, Froude contributed to the formation of the Oxford Movement, a group of Christian theologians, including Keble and Newman, who argued for the reinstatement of lost Christian traditions of faith and their inclusion into Anglican liturgy and theology. He was associated with the Tractarians, named after a series of publications, Tracts for the Times, which they published between 1833 and 1841 in the early stages of the movement. Froude contributed four of the Tracts for the Times.

Much of the rest of his life was spent outside England, acting as mathematical tutor at Codrington College in the Barbados, to alleviate his medical condition. He returned to England in 1835. Froude died from the tuberculosis the following year at the age of thirty-two at the Parsonage House in Dartington, where he was born.

After his death, Newman and other friends edited the Remains, a collection of Froude's letters and journals, "an uninhibited assault on Protestantism" that pushed the Oxford Movement closer to Anglo-Catholicism. These were later interpreted by Sir Geoffrey Faber in his work Oxford Apostles, published in 1933 for the centenary of the Oxford Movement.

title: Hurrell Froude


text:
Talk:List of mountains and hills of the United Kingdom

Top 10s
Surely any list of the highest mountains needs to define the basis on which a decision is made as to whether separate tops are separate mountains. Many would say that the only logical way to do this is on the basis of relative height, but if other criteria are used (distance separation, aesthetic merit, personal preference, "famousness", named on maps of a certain scale, or whatever) then those criteria should be indicated.

For example, England is currently listed as Scafell Pike, Sca Fell, Helvellyn, Skiddaw, Bowfell, Great Gable, Cross Fell, Pillar, Esk Pike, Fairfield.

Using the Hewitt list (relative height of at least 30m), the list would be Scafell Pike, Scafell, Helvellyn, Ill Crag, Broad Crag, Skiddaw, Great End, Bowfell, Great Gable, and Cross Fell. (This list then extends down to include all those on the current list, i.e. the current list is a subset of the Hewitt list.)

Using the Marilyn list (relative height of at least 150m), the list would be Scafell Pike, Helvellyn, Skiddaw, Great Gable, Cross Fell, Pillar, Fairfield, Blencathra, Grasmoor, St Sunday Crag. (This is a subset of the current list.)

This is not to say that either of these is better than the list currently given, or indeed that there is anything wrong with the current list itself, but without stating criteria or source, how can one understand the current lists or check they are correct?

StephenDawson 19:29, 18 Feb 2005 (UTC)
 * I think you're right - and I'd personally go with Marilyns. Same for Wales too. We can stick with the Munros for Scotland. We should have a note explaining the rationale behind the lists.

- Grinner 10:45, May 5, 2005 (UTC)

 * Finally got round to doing this. Grinner 16:02, 3 August 2005 (UTC)

moving to British Isles
For the same reasons given Talk:List of mountains and hills of the British Isles by height, and so that it shows up nicely with the others in the combined category.
 * --William Allen Simpson 02:12, 9 January 2006 (UTC)
 * But the British Isles inlcude the republic of Ireland. This page doesn't ; it is about the UK's mountains only. I would prefer it moved back. Grinner 11:28, 9 January 2006 (UTC)

Shouldn't all heights be given in feet?
The vast majority of fell walkers, ramblers, climbers in the UK all measure height of mountains in England, Scotland and Wales in feet, just as we measure road distance in miles and as we have done for many centuries. Measurement in feet is more accurate and precise than in metres as the unit is smaller and metres are never quoted in fractional terms only as whole units. Would it not be better to quote all these different height measurements of English, Welsh and Scottish peaks in feet instead of or as well as metres so that people from the UK, USA, Canada, and Australia etc who are still measuring a lot of things imperially or only recently converted to Metric system can also understand this not just people from continental Europe? John10001 (talk) 18:08, 2 August 2008 (UTC)

 * I beg to disagree. As far as I know the Ordnance Survey of Great Britain has not published a map with contours and heights measured in feet since the 1970's. Conequently the majority of UK hillwalkers now think metric. Re precision, the error margin in UK contours and heights is typically about 2.5 metres so the extra precision would be of no consequence. Many maps (albeit not all) maps published by other English speaking countries are also now metric, so metric units are generally understood by people from these countries. Viewfinder (talk) 00:51, 3 August 2008 (UTC)

 * I'm agree with Viewfinder here. It's not my experience that British walkers work in feet.  I'm not aware of any British maps that still use feet. And if I look at the walking books I have next to me at the moment, some work exclusively in meters (e.g. SMC Munros book, SMC Corbetts book, Munro's tables, TACit tables when referring to drops, all O/S maps), others put the metric height first with the imperial one afterwards or in brackets (TACit tables for heights, RHB, Dewey's tables), some put the imperial first and the metric afterwards (Nuttalls, Butterfield) and one works solely in imperial units (Wainwright; I expect Poucher does too but I can't find him right now).  Wainwright's books (and Poucher's too) are 40–50 years old and were published in a time when everyone was using feet, so I think we can ignore them.  The rest?  They either use both units or just meters.  — ras52 (talk) 11:53, 3 August 2008 (UTC)

There's no reason why feet can't be used. It's the norm for the citizens of the UK in general, who are, by and large, more numerous and more important than those who choose to climb the mountains and hills.

It's our country, and our standard system of measurements should be used.

The reason why Ordnance Survey use the metric system is because we joined the forerunner of the EU in the 1970s and the State has been converting to metric ever since.

Getting Ordnance Survey to run things in parallel - and thus not alientate the largest proportion of the population of the UK - has so far proven impossible.

UK List

There is no reason to deliberately omit a list of the UK's peaks. The reason given on the page is flimsy at best. It isn't a reason, it's a half-hearted stab at justifying a fragmented list.

No other country - not Germany,, not Spain, not France, not Italy, not Australia, not Canada, etc - has their country broken up into sections.

The United Kingdom exists as a unit and Wikipaedia ought to acknowledge that fact more often than it currently does. At present it's treated differently than other countries, for no good reason at all, and to a considerable detriment. —Preceding unsigned comment added by 89.240.91.189 (talk) 16:42, 14 April 2010 (UTC)

 * Both units should surely be used. Imperial units are still legal tender as it were, and Munros for example are all mountain tops over 3000 feet. Conversion to strange numbers in metric just add confusion to the topic. I also think that Imperial should be quoted first followed by metric equivalents.Peterlewis (talk) 19:35, 10 December 2011 (UTC)

 * Yes, both units should appear in the article but otherwise I diasagree that the old system of imperial units should prevail. The UK government hasn't used the imperial system for any official length/height since the 1970s, with the rather odd exception of road distances on signposts (even though the official plans are drawn up in metric).  Metrication in the United Kingdom is a long term and still onngoing project.   Astronaut (talk) 14:03, 18 December 2011 (UTC)
 * This project seems to have run out of steam after the EC dropped its opposition to pints, yards and miles. The EU have other problems at the moment, I'm afraid and most UK citizens are more attuned to Imperial measure than the unfriendly metric system imposed by our friends in France (mainly). Imperial units are closer to human dimensions (inch = width of thumb, foot = length of foot etc), and mountains are much better measured in feet, as has long been established. Peterlewis (talk) 17:04, 18 December 2011 (UTC)
 * Unfriendly? How are the units of ten of the metric system unfriendly when you have 10 fingers to count them on. To count the inches in a foot, you would need to use some of your foot as well, and only Jake the peg had the necessary three feet to measure a yard.  The only reason "...most UK citizens are more attuned to Imperial measure..." is due to the slow pace of change and some daft die-hards clinging on to units that make no sense in the modern world (except in the USA where they can't even spell metre correctly).  Astronaut (talk) 04:32, 19 December 2011 (UTC)

And I thought we had calculators in the modern world...feet for mountains is long established by the Munro system of classification of heights. Whatever happened to metric time (proposed by the French revolutionaries)? Presumably counting in 60s is also illogical amd thus must be abolished by the modern state. Peterlewis (talk) 07:22, 19 December 2011 (UTC)

Tables
Is there a good reason why the tables are constructed using HTML rather then Wiki-markup? Astronaut (talk) 13:49, 18 December 2011 (UTC)

British Mountains
I just had to add a header for the Marilyns under the British Mountains section.

https://en.wikipedia.org/wiki/List_of_mountains_and_hills_of_the_United_Kingdom#Highest_mountains_in_England

I'm not sure why that was missing. Also, is there a particular reason relative height for Scafell Pike under this same section is blank?

Kaos-Industries (talk) 04:01, 13 March 2018 (UTC)

Poorer duplication of Lists of mountains and hills in the British Isles
This article is a poorer version of Lists of mountains and hills in the British Isles. The other article is more detailed, covers almost all mountain definitions and known lists, and serves as a gateway to the bigger lists for each definition. This article only has some definitions, smaller lists, and is not needed in my view. Also, when heights of mountains are updated, they will probably not be adjusted on this page, only on the main pages with the full lists. Britishfinance (talk) 23:22, 4 October 2018 (UTC)
 * I have created a new article List of British Isles mountains by height which gives a list of 2,700 British Isles mountains properly sourced and referenced which I think should now replace this article. Because of this article's uncertain sourcing and prominence criteria, it is not useable.  Also, these databases of British Isles mountains get updated every year or so (prominence is a very difficult metric to measure accurately, and is constantly being revised), so having a highly formatted table with "flags" and links for each mountain is not a good idea for a stable long-term article. I suggest we delete or redirect this article to the new one. Britishfinance (talk) 15:56, 8 October 2018 (UTC)


text:
Ursuline Convent riots

The Ursuline Convent riots occurred August 11 and 12, 1834, in Charlestown, Massachusetts, near Boston, in what is now Somerville, Massachusetts. During the riot, a convent of Roman Catholic Ursuline nuns was burned down by a Protestant mob. The event was triggered by reported abuse of a member of the order, and was fueled by the rebirth of extreme anti-Catholic sentiment in antebellum New England.

Background
From the founding of the Massachusetts Bay Colony, little tolerance was exhibited by the Puritan leadership even toward Protestant views that did not accord with theirs. When the Province of Massachusetts Bay was established in 1692, its charter protected freedom of worship for Protestants in general, but specifically excluded Roman Catholics. After American independence, there was a broadening of tolerance in the nation, but this tolerance did not particularly take hold in Massachusetts. The arrival of many Catholic Irish immigrants ignited sectarian tensions, which were abetted by the Protestant religious revivals of the Second Great Awakening.

The idea of establishing an Ursuline school in Boston originated with Father John Thayer, a Massachusetts native who converted to Roman Catholicism after a transformative experience in Rome in 1783. Thayer died in 1815, having recruited several nuns in Ireland for the project, and donated his estate to the cause. In 1820, the Most Reverend Jean-Louis Lefebvre de Cheverus, bishop of the newly created diocese of Boston, oversaw the opening of the convent in the rectory of the Boston cathedral. A school for girls was set up in the convent, intended to educate the area's poor. Approximately 100 students were eventually enrolled. The early years of the school were plagued by tuberculosis, which claimed the lives of the convent's first mother superior and several of the sisters. A new leader, Mother Mary Edmond St. George, was recruited from the Ursuline convent in Trois Rivieres, Quebec, where the Boston nuns had trained.

Mother St. George and Bishop Benedict Fenwick envisioned a larger convent and school property, in a country setting, that would cater to Boston's wealthy (and primarily liberal Unitarian) upper class, who would thus fund the expansion of the Catholic mission in the area. In 1826, the Ursulines purchased land on Ploughed Hill (later called Convent Hill or Mount Benedict), in a section of Charlestown that is now in Somerville. A fine brick convent and school were built, with the sisters moving into the facility in 1827, and classes beginning in 1828. By 1834 there were 47 students, only six of whom were Catholic. According to Jenny Franchot, the author of a history of the riots, the lower classes of Boston, predominantly conservative Trinitarian Protestants, came to see the convent school as representing a union between two classes of people - upper class and Catholics - both of which they distrusted. The antipathy toward Catholics was fanned by anti-Catholic publications and by prominent preachers, including Lyman Beecher. Anti-Catholic violence occurred in Boston at a low level in the 1820s, with attacks on the homes of Irish Catholic laborers taking place in 1823, 1826, and 1828. Boston's mayor was petitioned in 1832 to take steps against the recurring violence. Charlestown, then separate from Boston, was not immune to the sectarian violence, seeing several attacks on Irish Catholics in 1833. Its population of about 10,000 was predominantly lower class Protestant laborers. Specific acts of violence committed against the convent and the Catholic establishment in Charlestown included the killing of one of its dogs in 1829, the burning of its stable in 1830, and the destruction of an Irish bar in 1833 by Protestant rioters. There was also simmering hostility over the establishment of a Catholic cemetery on nearby Bunker Hill, with local Protestants agitating that it be closed. These tensions were further heightened by a court case concerning the cemetery, in which the district court ruled in 1833 in favor of the diocese and against a restrictive law enacted by Charlestown selectmen.

Rumors
Roman Catholic institutions, especially convents, were frequently rumored by anti-Catholics to be dens of immorality and corruption, and the Charlestown facility in particular was seen by the lower class Protestants as a place where Catholics and wealthy Unitarians conspired against them. A Boston newspaper in 1830 published a false story of a Protestant orphan spirited into the facility after manipulating a large sum of money from its caretakers. The story of Rebecca Reed, a young Episcopalian woman from Boston who attended the school in 1831 further inflamed resentment against the institution. She attended the school as a charity scholar: a day student for whom the convent waived tuition fees. In 1832, she declared her intent to enter the Ursuline novitiate, but left the convent after six months as a postulant (originally one who makes a request or demand, hence a candidate). At some time after her departure, she began writing a manuscript entitled Six Months in a Convent, in which she suggested the nuns tried to force her into adopting their religion. This work would be published in 1835, but her story was known in Charlestown, where she was sheltered after her departure.

July–August 1834
On the evening of July 28, 1834, Sister Mary John (Elizabeth Harrison), a nun teaching at the convent, made her way to a sympathetic family that lived nearby, escorted by Edward Cutter and John Runey, two anti-Catholic residents of Charlestown. She was convinced to return to the convent the next day by Bishop Fenwick. This episode prompted rumors that she was being held against her will and even tortured at the convent. Local newspapers, on hearing of the story, began publishing accounts of a "mysterious woman" kept against her will in the convent. As the accounts spread, concern over the fate of the "mysterious woman" (with details of her situation conflated with those of Rebecca Reed) appear to have incited the largely Protestant workmen of Charlestown to take action. Meetings of increasing size took place at a local school that were said to be the organizational meetings for the events that transpired. On August 10, placards were found posted in Charlestown stating: "To the Selectmen of Charlestown!! Gentlemen: It is currently reported that a mysterious affair has lately happened at the Nunnery in Charlestown, now it is your duty gentlemen to have this affair investigated immediately[;] if not the Truckmen of Boston will demolish the Nunnery thursday [sic] night—August 14."

The first riot: August 11, 1834
By the end of the first week of August, both Cutter and the Charlestown selectmen were sufficiently disturbed by the rumors of impending action against the convent that they decided to investigate the situation further. With the permission of the Mother Superior, Mr. Cutter returned to the convent to interview Sister Mary John on August 9. He reported that he "was informed by her that she was at liberty to leave the Institution at any time she chose. The same statement was also made by the Superior, who farther remarked, that, in the present state of public feeling, she should prefer to have her leave."

On Sunday, August 10, Reverend Beecher preached anti-Catholic sermons at three different Boston churches, in part railing specifically against Catholic schools set up to educate Protestant children. On Monday, August 11, a group of selectmen was admitted to the convent and given a detailed tour by Sister Mary John. As they left the convent, the men were subjected to verbal abuse by the school's students, inquiring if they had found the supposedly missing woman. The selectmen then prepared a statement for publication the next day, that was intended to reassure the public that the woman was in good health, that she was not being held against her will, and that the convent was fit to live in.

Although rumors of a planned disturbance had reached the convent by August 11, neither the nuns, the students, nor the parents appeared to believe that anything serious would occur. Franchot even reports one student comparing the day to a holiday. At about 8:00 on the evening of August 11, a group of angry Protestant citizens gathered outside the door to the convent. They began to call for the release of the "mysterious lady". A witness to the riot reported that a nun came to the window and asked the crowd to disperse. According to this witness, on seeing the nun, the crowd offered their protection to the nun. At this point the mother superior appeared and stated that the nuns did not need any sort of protection, and that the entire household was in bed. She further threatened the crowd with retaliation from the Catholic population of Boston: "The Bishop has twenty thousand of the vilest Irishmen at his command, and you may read your riot act till your throats are sore, but you'll not quell them."

The crowd eventually dispersed, only to return several hours later. At about 11:00, a crowd of 50–60 men (as estimated by the Boston Evening Transcript; the Mercantile Journal estimated the crowd as between 150 and 200) set fire to tar barrels on the convent grounds. Several fire companies were called to the scene, but declined to intervene, instead joining a crowd of spectators, which eventually grew to around 2,000 people. No city in the United States at the time had a professional police force.

Soon after the tar barrels had been set alight, the crowd broke down doors and windows to enter the convent and began to ransack the buildings. The nuns and pupils began to leave from the back and hid in the garden. At about midnight, the rioters set fire to the buildings, which burned to the ground within an hour or two, leaving them in ruins. They also desecrated the convent's tomb, in which several sisters were interred. The nuns and children made their way to a house on Winter Hill, where they were given shelter.

Response: the Faneuil Hall, Charlestown, and Cathedral meetings
At 11:00 the following morning, Theodore Lyman, the mayor of Boston, invited the public to a meeting at Faneuil Hall to discuss "measures relative to the riot at Charlestown". The meeting took place at 1:00 that afternoon, and led to the adoption of a resolution which, among other things, nominated a committee to investigate the riot and events leading up to it. The resolution expressed the community's outrage at the events and provided for a reward to anyone providing information on the leaders of future similar events, as well as directing the investigative committee to discuss the possibility of indemnifying the diocese of Boston for the loss of property, which was not covered by insurance.

The selectmen of Charlestown also called a public meeting on August 12, passing similar resolutions condemning the violence. The resolution also set up a "Committee of Vigilance", with authority to investigate the incident and offer a reward for information leading to the arrest of the perpetrators.

On the same day, Bishop Fenwick called a meeting of the Catholic citizenry of the Boston area. He encouraged the audience to forgo revenge as incompatible with "the religion of Jesus Christ". He also thanked the public authorities for their stand against the violence, and expressed confidence that they would prevent further outbreaks from occurring. He also sent priests to intercept the movements of Irish Catholic workers from Lowell, Massachusetts and other communities who were reported to be coming by train to Boston to exact revenge.

The second riot: August 12, 1834
In keeping with the resolutions adopted in the meeting at Faneuil Hall, an independent militia company was activated, its members stationed not only around Faneuil Hall, but at the city arsenal, the Cathedral of the Holy Cross, the Catholic church in Charlestown, and the house of Edward Cutter. Notably, no troops were posted around the remains of the convent.

At about 10:00 on the evening of Wednesday, August 12, a crowd gathered outside the arsenal. Finding it guarded, they moved first to the cathedral, then to the city hall, and finally to the unguarded convent. They reentered the grounds, destroyed the gardens and orchards, set bonfires, and pulled down fences. The mob then left the grounds and dispersed a few hours later.

Investigation, arrests, and trial
The committee established by Mayor Lyman met every day except Sundays from August 13 to August 27. Testimony heard by this committee, and by the Charlestown selectmen's committee, led to thirteen arrests, of which eight were for the capital crimes of arson or burglary.

The trials of the defendants began on December 2, 1834 with the trial of John R. Buzzell, the self-confessed ringleader of the mob. State Attorney General James T. Austin protested the early date of the trial, since death threats had been issued against any potential witnesses for the prosecution. Buzzell himself later stated, "The testimony against me was point blank and sufficient to have convicted twenty men, but somehow I proved an alibi, and the jury brought in a victory of not guilty, after having been out for twenty-one hours." Eventually, twelve of the thirteen defendants were acquitted. The thirteenth, a sixteen-year-old who had participated in book-burning at the riot, was convicted and sentenced to life imprisonment at hard labor. He was pardoned by Governor John Davis in response to multiple petitions, including one signed by five thousand citizens of Boston whose signatories included Bishop Fenwick and Mother Superior Mary St. George.

Role of Lyman Beecher
Rev. Lyman Beecher, a prominent Presbyterian minister, president of the Lane Theological Seminary, was preaching in the Boston area during the summer of 1834. "Catholics blamed Lyman, and charged that the churls had been 'goaded on by Dr. Lyman Beecher', but Lyman insisted that the sermon 'to which the mob ascribed was preached before his presence in Boston was generally known, and on the very evening of the riot, some miles distant from the scene, and that probably not one of the rioters had heard it or even 'knew of its delivery'. Nevertheless, the convent was burned, and just at the season when Lyman was alerting Massachusetts to danger from the 'despotic character and hostile designs of popery'."

"Authors disagree as to whether Lyman Beecher's three anti-catholic speeches triggered the burning. For example, Ira Leonard, author of American Nativism, 1830-1860, notes that the three anti-catholic speeches 'by Lyman Beecher' ultimately 'ignited the spark[']. This statement implies that some of the individuals involved in the burning attended one of Beecher's three sermons. Conversely, Ray Billington understands the two events to be more coincidental. Billington notes that, although the convent burned the evening of Beecher's sermons, the group of working-class men who organized the burning met on three separate occasions, two of which proceeded the Beecher's sermons. Furthermore, Beecher spoke at upper-class churches which the workers would not have attended. 'In all probability,' Billington comments, 'the [convent] would have been attacked whether or not these sermons were delivered.'"

Aftermath
The investigative committee formed by Mayor Lyman had recommended that the city of Charlestown or the county of Middlesex indemnify the diocese of Boston for the loss of the convent property; or, if they did not act, that the Massachusetts legislature investigate the matter and provide compensation. Following this recommendation, Bishop Fenwick petitioned the legislature in January 1835 for indemnification to rebuild the convent and school, arguing that the state had been derelict in its duty of protecting private property. The committee which heard the argument of the diocese resolved that the legislature authorize the governor to provide compensation to the trustees of the convent. The resolution was defeated by an overwhelming majority on the floor of the House, with broad opposition by largely Protestant rural representatives. The legislature passed a resolution condemning the actions of the rioters.

In 1839, the state enacted legislation holding communities legally responsible for property destruction by mobs within their jurisdiction. Renewed proposals for restitution were brought before the assembly in 1841, 1842, 1843, and 1844, generally promoted by prominent Boston liberal and high-minded Protestants. Each time, the motion to indemnify the diocese failed. In 1846, the assembly voted to provide the diocese with $10,000. The diocese rejected the offer, estimating the actual loss at approximately $100,000. The request was presented again to the assembly in 1853 and 1854, and again was defeated each time.

The Ursuline nuns were at first sheltered by the Sisters of Charity, and then moved to a leased house in Roxbury. Following the acquittal of John Buzzell, rumors began circulating that their house, along with the two Catholic churches in Boston, were targets of planned attacks. In early 1835, following the failed petition to the legislature, the nuns were relocated to convents in Quebec. In 1838, some of the nuns returned, part of an attempt by Bishop Fenwick to revive the convent and school. The attempt failed, and the Boston Ursulines were formally disbanded in 1840-41, with most moving to convents in Quebec or New Orleans.

Legacy
The ruins of the convent remained in place for many years afterward, presenting a stark contrast to the nearby Bunker Hill Monument, completed in 1843. The property was eventually turned over to the Diocese of Boston, which sold it in 1875. Between then and the 1890s, Ploughed Hill was leveled, used to fill the nearby Middlesex Canal and marshlands along the Mystic River, and its site has since been built over with housing. Stones from the convent ruins were used to build an arch in the vestibule of the Cathedral of the Holy Cross in Boston (the cathedral church of the Archdiocese of Boston). A commemorative marker, placed by the Knights of Columbus in 1915, stands near the corner of Broadway and Illinois Avenue in East Somerville.

The Ursulines were invited back to the Boston area in 1946, when a new Ursuline Academy was established on Arlington Street in Boston. The school is now located in Dedham.

Newspaper accounts

 * (Also cited as "Burning".)
 * (Also cited as "Burning".)
 * (Also cited as "Burning".)

title: Ursuline Convent riots


text:
Professional and Linguistic Assessments Board

The Professional and Linguistic Assessments Board (PLAB) test provides the main route for International Medical Graduates (IMGs) to demonstrate that they have the necessary skills and knowledge to practise medicine in the United Kingdom (UK). PLAB is a two part assessment that overseas doctors (or international medical graduates), from outside the European Economic Area and Switzerland, usually need to pass before they can legally practise medicine in the UK. It is conducted by the General Medical Council of the United Kingdom. The test is designed to assess the depth of knowledge and level of medical and communication skills possessed by the international medical graduates. The PLAB blueprint sets out what candidates are expected to demonstrate in the test and beyond.

The PLAB test has 2 parts:

Part 1: Consists of a multiple choice format examination paper with 180 SBA's (One Hundred Eighty Single Best Answer questions with 5 options and one SBA) lasting 3 hours. This is a paper-based exam which is answered on a sheet provided by the invigilator (not computer-based). This part is conducted in a number of countries including Australia, Canada, United Kingdom, Bangladesh, Egypt, India, Pakistan, Nigeria and Sri Lanka.

Part 2: Consists of an objective structured clinical examination (OSCE). This part is only available in Manchester. It consists of 16 clinical stations. All the stations are eight minutes long, plus two minutes reading time. The standard of both parts of the PLAB exam is set at the level of competence of a doctor at the start of Foundation Year 2 (F2) in the Foundation Programme.

Eligibility criteria
One needs the following to be eligible to take the PLAB 1 exam:

As long as it is a post-graduate internship, one can take the PLAB 1 without having finished one's house job or internship. If one's internship counts toward one's graduation (i.e., is pre-graduate), one cannot take PLAB 1 until one has finished it.
 * It is necessary to have a primary medical degree from an institution that is listed in the World Directory of Medical Schools.
 * Passed the academic IELTS modules with a minimum overall score of 7.5 and a minimum score of 7.0 in each of the four language skills or passed the Medicine OET modules with a minimum overall grade of B and a minimum grade of B in each of the four language skills (writing, speaking, listening and reading).

The Internship criteria for appearing in PLAB 1 exam are as follows:

 * Minimum 12 months
 * Absents no more than 20 days
 * Must include at least three months in Medicine and three in surgery

Dates
PLAB 1 is held four times an year. The notifications for the upcoming dates are released initially on Twitter handle of GMC and later published on their website. This exam can be taken in the UK as well 15 other countries.

On the other hand, PLAB 2 is held only in Manchester and the dates are often frequently available.

For 2023, the PLAB 1 dates are:

Application fees
The PLAB 1 exam application fee is £ 255, while the PLAB 2 exam application fee is £ 934. The entire application procedure is done online. There are other additional expenses (IELTS/OET, Visa Processing, etc.) in addition to the application fee that one must pay.

Results
The results are usually released 42 days after the exam. The official date for results is provided by the invigilator in the exam hall along with the time.

The recent result dates were as follows:

Pass rates
The pass rates on the first try for PLAB 1 from September 2018 to August 2021 are 71.6% for males and 72.4% for females, which is very similar. For PLAB 2, females have considerably greater pass rates 69.9% than males have 54.3%.

For PLAB 1, the passing scores are usually 115-120. The passing marks are decided based on the Angoff method (based on a discussion of the difficulties involved in credentialing and their judgement of the examination, the Angoff method permits experienced judges to decide on an acceptable pass grade for an examination). An additional standard of error is also included by the GMC in this criterion.

Overall, the year-wise passing rates for PLAB 1 exam were as follows:


text:
Talk:Diversity training

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 6 September 2020 and 6 December 2020. Further details are available on the course page. Student editor(s): ASCXX.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 19:37, 16 January 2022 (UTC)

[Untitled]
--Sadsailor (talk) 19:27, 7 September 2015 (UTC)I was expected to attend several days of "Diversity training" where I work. I felt that the mantra "All white, heterosexual, Christian, Males are the oppressors of everyone else." was a violation of my basic civil rights. Of course I was persecuted by other staff members and even assualted with the angry words "White man!" This resulted in my leaving this organization and taking huge talent with me. Looking back I wish I had sued my company for civil rights violations. White, heterosexual Christian males do an awful lot of good for this country. SUE COMPANIES THAT VIOLATE YOUR CIVIL RIGHTS!

Jim Kalb, can write more information on how diversity is a "big business" or provide evidence that this is a fair assertion. JesseHogan 19:31, 18 Feb 2005 (UTC)

Is there that much doubt it's a big business?
If most sizable companies do it, and a lot of them hire outside consultants and trainers (which seems to be the case), it's got to be a big business. Here's an article that says that 10 years ago it was running $5.5 billion a year, which seems like big money. Look at the Google results for "diversity training" for an idea of how many businesses and organizations are involved. Probably some current figures would help the entry. If I run into some I'll add them. Jim Kalb 19:38, Feb 19, 2005 (UTC)
 * Thanks for looking into that.

The addition of the links to brainwashing and political correctness seem very POV to me. As far as I can see there is a business case for the training which is undermined by these links - any comments? Ophelia105 18:33, 12 June 2006 (UTC)

JesseHogan is incorrect, Jim Kalb has got this spot on. — Preceding unsigned comment added by 212.159.96.10 (talk) 10:48, 16 November 2012 (UTC)

It's sad to see how much worse Wikipedia has gotten with this politically correct ideology over the last 12 years. 108.41.8.191 (talk) 08:12, 11 May 2017 (UTC)

Elliott
SOmeone cut/pasted parts from the Jane Elliott-page to this one. I already cut out the parts that were not suitable for this article. However, since she is not mentioned here as "one of the diversity pioneers in the United States," I believe that the attention for her and her take on diversity training might be WP:UNDUE in this article. Any thoughts?Jeff5102 (talk) 07:29, 22 October 2014 (UTC)

Peer Review
The intro to the article clearly explains what diversity training is and why it is necessary and useful in the workplace. Controversial issues, benefits of diversity training, and the future of diversity training are some of the key points that stood out to me. The information given throughout the article allows you to fully understand the concept of diversity training. Every section with the exception of ‘future of diversity training’, and ‘conferences’ are supported with references. The ‘Future of Diversity Training and Social Justice’ section has no citations, it talks about the sources it is going to use but they are not cited. A typo is also found in the first sentence... I really enjoyed reading this article, the intro paragraph was my favorite. Bobcatj15 (talk) 07:25, 19 April 2016 (UTC)

Peer Review
The lead paragraph is a clear overview of the topic. There is sufficient material that covers the topic's material. The article has plenty of resources with a variety of perspective. Although some of the resources aren't scholarly. In general, it is a neutral article with few grammatical errors. The formatting of the article was nicely done. While I loved it overall for the great amount of information it covers I have a one problem. Under the section of "Future of Diversity," the intro needs to be rewritten. It sounds like a research paper. A recommendation is to take out the word "I". Another thing too is to cite sources in the section. Van rod94 (talk) 02:25, 22 April 2016 (UTC)

Source to add
I don't have time to add at the moment, but this strikes me as important from https://www.nytimes.com/2020/07/15/magazine/white-fragility-robin-diangelo.html:
 * "Donald Green, a professor of political science at Columbia, and Betsy Levy Paluck, a professor of psychology and public affairs at Princeton, have analyzed almost 1,000 studies of programs to lessen prejudice, from racism to homophobia, in situations from workplaces to laboratory settings. “We currently do not know whether a wide range of programs and policies tend to work on average,” they concluded in a 2009 paper published in The Annual Review of Psychology, which incorporated measures of attitudes and behaviors. They’ve just refined their analysis, with the help of two Princeton researchers, Chelsey Clark and Roni Porat. “As the study quality goes up,” Paluck told me, “the effect size dwindles.”" - Pengortm (talk) 01:01, 18 July 2020 (UTC)

Hekman study
If you read this study (archive) you find that it doesn't study diversity training as such. The first of its two experiments studies "diversity-valuing behavior" (here defined as Likert scores for "(1) understands and respects cultural, religious, gender, and racial differences; (2) values working with a diverse group of people; and (3) is comfortable managing people from different racial or cultural backgrounds"); the second studies choices of who to hire, and seems to be meant to focus on pro-"diversity" discrimination ("hiring and promoting non-White or female leaders", as the study's Introduction describes part of the "diversity-valuing behavior" the authors are interested in). Therefore, I am deleting the paragraph on this study as irrelevant to this particular article. - LaetusStudiis (talk) 23:56, 17 June 2023 (UTC)

title: Talk:Diversity training


text:
Ullet Road Unitarian Church

Ullet Road Church is a Unitarian church at 57 Ullet Road, Sefton Park, Liverpool. Both the church and its attached hall are separately recorded in the National Heritage List for England as designated Grade I listed buildings. It was the first place of worship in the United Kingdom to register a civil partnership for a same-sex couple. It is a member of the General Assembly of Unitarian and Free Christian Churches, the umbrella organisation for British Unitarians.

History
The predecessors of the congregation now worshipping in Ullet Road originated from a group of Presbyterians during the later part of the 17th century, that is, in the immediate aftermath of the English Civil War. They originally gathered in a meeting house in Castle Hey, and in 1727 moved to a new chapel in Benn's Gardens. In 1811 they moved to another new chapel in Renshaw Street, and by this time had become Unitarians, as many English Presbyterians did. Despite some opposition, in 1894 the congregation decided to move to what was then a suburb of Liverpool. The architects Thomas and Percy Worthington, Unitarians from Manchester, were commissioned to design the church and associated buildings. The church opened in June 1899, followed by the hall and other associated buildings in 1902.

Church exterior
The church is constructed in red Ruabon brick with red sandstone dressings, and has roofs of Westmorland slate. The interior is lined with sandstone from quarries at Runcorn. The architectural style is Gothic Revival with Art Nouveau features. The church is aligned north–south, with the main entrance on the south side. Its plan consists of a three-bay narthex (entrance hall), a seven-bay nave with a clerestory, narrow aisles, and a chancel with a polygonal apse. At the south end of the church is a three-arched structure resembling a bellcote, but without bells. Below the arches is a niche containing a statue of Christ, and under this is a rose window. The bays along the sides of the church are divided by gabled buttresses. Each aisle bay contains a two-light window, and in each bay of the clerestory is a taller three-light window. The windows contain Decorated-style tracery. The doors at the south end of the church and on the sides are in oak with beaten copper cladding in Art Nouveau style designed by Richard Llewellyn Rathbone.

Church interior
Inside the church, the nave is wide and the aisles are narrow, forming passages. The arcades are carried on round piers. The walls of the chancel curve forward to incorporate the pulpit on one side and the reading desk on the other. Above the pulpit is a sounding board, the underside of which is lined with beaten copper. On the front of the pulpit is a shield inscribed with Fiat Lux (Let there be light), and on the front of the reading desk is a carved eagle. Behind the altar is a wooden reredos carved by H. H. Martyn & Co. of Cheltenham based on Leonardo da Vinci's Last Supper. On each side of the chancel are finely carved wooden choir stalls. Above those on the east side is an elaborate canopy in memory of Henry Tate carved by C. J. Allen. The font was also carved by Allen; it is movable and was designed by Ronald Potter Jones. When it was built, the church was wired for electricity. This supplied power for the series of copper electroliers in the nave, which are in Arts and Crafts style and made by the Artificers' Guild of London.

The stained glass in the windows of the chancel, and in eight of the clerestory windows, was made by Morris & Co., based on designs by Edward Burne-Jones, and dated between 1901 and 1928. Of the later windows, two were made by James Powell and Sons of Whitefriars, and a third by William Wilson of Edinburgh. The three-manual pipe organ was moved to the present church from Renshaw Street. It had been built in 1869 by William Hill & Son, and repaired between 1873 and 1883 by Gray and Davidson. It was rebuilt in 1910 by Rushworth and Dreaper, and overhauled by the same firm in 1937.

Vestry and library
To the east of the chancel are the vestry and the library. These were commissioned by Sir John Brunner and contain ceiling paintings by Gerald Moira. In the vestry the paintings are in four oval panels, and depict the virtues of Fortitude, Temperance, Justice, and Charity. The library ceiling reflects the allegory of the Triumph of Truth. It depicts the images of philosophers, writers and religious figures, and incorporates a portrait of Brunner. The main figure represents Truth held by Father Time. Originally depicted naked, the artist was persuaded to clothe her in "classical but revealing drapery".

Hall and cloister
To the east of the library is a cloister leading to the church hall. These were designed by Percy Worthington and have been designated separately from the church at Grade I. They form an L-shaped plan, with the hall standing parallel to the church. Like the church, they are in red brick, with stone dressings and slate roofs. This part of the complex was paid for by Sir John Brunner and the son of Henry Tate. The cloister contains memorials moved from the previous chapels. They include a bust of William Roscoe by John Gibson; memorials to Edward Rathbone who died in 1834, also by Gibson; to William Rathbone, who died in 1868, by J. H. Foley; to Charles Beard, who died in 1888, by J. E. Boehm; and to William Rathbone, who died in 1902, by C. J. Allen. The hall "has the appearance of a medieval banqueting hall". It is in five irregular bays; its roof is arch-braced, and it contains an arcade on its west side incorporating a large fireplace. Over the fireplace are the carved arms of the Brunner and Tate families. Rising from the centre of the open-timber roof is a lantern surmounted by a cupola with an ogee-shaped roof. On the south side of the hall is a canted bay window, and on the east side is a smaller circular bay window.

External features
Together, the buildings are grouped around three sides of a central garden. The authors of the Buildings of England series comment that this gives a "collegiate feel", a reference to an architectural quadrangle. The grading citations state that they form "one of the most elaborate Non-conformist ensembles in the country". The gardens are enclosed by a wall and gates that are designated at Grade II. The walls are in brick, with a stone plinth, coping and dressings. The original church entrance gates and the railings were designed by the architects, and constructed by George Wragge. The railings were removed during the Second World War. The gates were renovated and rehung in 1988, but were stolen a few weeks later.

Present day
Regular services are held in the church, and both the church and the hall are used for a variety of functions, including concerts and dances. Children are introduced to the church by a ceremony of Blessing (rather than by baptism). Weddings and funerals are arranged by the church. On 6 May 2012 it became the first place of worship in the United Kingdom to register a civil partnership for a same-sex couple.

title: Ullet Road Unitarian Church


text: User talk:81.139.11.111

title: User talk:81.139.11.111


text:
Air Iceland Connect

Air Iceland Connect, formerly Flugfélag Íslands, was a regional airline with its head office at Reykjavík Airport in Reykjavík, Iceland. It operates scheduled services under the brand of its parent company, Icelandair, to domestic destinations across Iceland, Greenland and the Faroe Islands (operated by Atlantic Airways). Its main bases are Reykjavík Airport and Akureyri Airport. It is a subsidiary of Icelandair Group and merged with Icelandair in 2021, being fully absorbed into the parent company, while at the same time still operating flights under the name of its parent company.

History
Air Iceland Connect can trace its history to 1937. On 3 June that year Flugfélag Akureyrar was established; the airline changed its name to Flugfélag Íslands on 13 March 1940, the third airline to bear this name. The first Flugfélag Íslands was founded on 22 March 1919 and dissolved the following year. A second airline of the same name was founded on 1 May 1928 and operated until 1931. In 1973, Flugfélag Íslands and Loftleiðir merged under the name Flugleiðir hf. Its domestic division was called Flugleiðir while its transatlantic division was called Icelandair.

In Akureyri, Tryggvi Helgason founded the airline Norðurflug; it was incorporated on 1 May 1995 as Flugfélag Norðurlands. Subsequently, in 1997, Norðurlands merged with Flugleiðir's domestic operation under the name Flugfélag Íslands.

In late 2011, Flugfélag Íslands acquired two Bombardier Dash 8-200 aircraft for delivery in early 2012. Upon delivery of these aircraft, the airline sold its only Dash 8–100 series aircraft. It previously operated ATR 42 aircraft, wet leased from Islandsflug, from 2000 to 2003. A fleet of three Bombardier Dash 8-Q400 aircraft replaced the airline's five Fokker 50 aircraft in 2015–16. Services using the new aircraft included routes to Aberdeen which started in March 2016, and Belfast which began in June 2017, both flown out of Keflavík International Airport.

In May 2017, Flugfélag Íslands announced it had rebranded as Air Iceland Connect. Árni Gunnarsson, managing director of Air Iceland Connect, stated that the name change would help distinguish themselves from Icelandair and signify the airline's connection to Icelandic and international destinations. Dropping the Icelandic name resulted in complaints about the attack on the Icelandic language.

In February 2018, Air Iceland Connect announced a strategy change by focusing on regional destinations. Therefore, flights to the United Kingdom had been cut by 14 May 2018 and the Bombardier Dash 8 Q400s will be phased out.

On 9 March 2021, Icelandair Group announced that Air Iceland Connect is to merge its sales operations with Icelandair by uniting domestic and international services from 16 March 2021 and continuing the current flight operations under the Icelandair brand. The company Air Iceland Connect continues to operate domestic flights under its own legal responsibility but using the Icelandair brand.

Destinations
Air Iceland Connect operated to the following destinations under its own name, before its operations were integrated with Icelandair's in March 2021.

Codeshare agreements
Air Iceland Connect had codeshare agreements on flights to the Faroe Islands operated by Atlantic Airways, as well as on services to Grímsey, Thorshofn, Vopnafjörður and Nerlerit Inaat Airport operated by Norlandair.

Fleet
, the Air Iceland Connect fleet consisted of the following aircraft, all of which now operate the same flights under the Icelandair brand:

Among the destinations, most in Greenland and some in Iceland have runways less than 1100 m in length. The Q200 is the only aircraft type possessed by Air Iceland Connect compatible with such runways. Its retired fleet includes Fokker 50s.

Accidents and incidents

 * On 14 April 1942, Flugfélag Íslands Smyrill crashed shortly after takeoff from Reykjavík Airport, killing merchant and former athlete Axel Kristjánsson and an officer from the British occupation force in Iceland, while injuring two others.
 * On 29 May 1947, a Flugfélag Íslands Douglas DC-3 with registration TF-ISI crashed at Héðinsfjörður, Iceland, in bad weather, killing all 25 on board. As of 2018 this is the worst aircraft accident to occur in Iceland.
 * On 26 September 1970, Flugfélag Íslands Flight 704, a Fokker F27 Friendship, with registration TF-FIL, crashed into the mountains of Mykines in the Faroe Islands, in heavy fog, killing the Icelandic captain and 7 Faroese passengers. 26 passenger and crew survived the crash. Three passengers, who escaped with minor injuries, hiked for an hour down the mountain to the village of Mykines, alerting authorities. The majority of the villagers went up the mountain to aid the injured.
 * On 18 June 1980, Flugleiðir's Fokker F27 Friendship, with 19 people on board, made an emergency landing on Keflavík Airport after its landing gear failed to come down on its approach to Vestmannaeyjar. The pilots managed to lower two of the plane's three landing gears and successfully land the plane in Keflavík with minimal damage to the plane.
 * On 20 March 1982, the left engine of Flugleiðir's Fokker F27 Friendship, with registration TL-FLM, blew up during takeoff from Ísafjörður Airport, at the altitude of 490 feet. The pilots managed to put out the fire but could not lower the left landing gear due to the damage it sustained in the explosion. Instead of trying to land on the narrow Ísafjörður airport with only two wheels down, the captain decided to fly about 230 km to the much larger Keflavík Airport to attempt an emergency landing there. Despite the front part of the engine almost breaking of in the explosion, the plane managed to land in Keflavík with minimal additional damage to the plane. All 25 people on board survived without injuries.
 * On 11 March 1986, the pilots of a Flugleiðir Fokker F27 Friendship, with registration TL-FLO, aborted takeoff from Reykjavík Airport after hearing unusual noise coming from the plane but were unable to stop it before it reached the end of the runway due to wet conditions. The plane went off the end of the runway, hit a concrete ditch which resulted in the front landing gear breaking off, went through a fence at the edge of the runway and came to a halt on the middle of the Suðurgata, a busy traffic street, barely missing a large oil truck that had just passed by. All 45 people on board escaped without injuries.
 * On 8 July 1986, a privately owned single engine Socata Rallye Tampico crashed during takeoff from Reykjavík Airport, slid into Flugleiðir's Fokker F27 Friendship, with registration TF-FLM, and caught fire. The Fokker was deboarding at the time and a stewardess managed to push three passengers out of the way just before the Tampico hit. The flight engineer of the Fokker had grabbed a fire extinguisher when he saw the plane crash and managed to contain the fire before another employee of Flugleiðir came with a second extinguisher and helped him put the fire out before it could reach the fuel gushing out of the damaged airplane. All four people on board the small plane were pulled out with minor injuries.
 * On 4 March 2011, a de Havilland Canada Dash 8-100 registered TF-JMB was hit by a microburst while landing at Nuuk Airport in Greenland. It touched down hard and the right main landing gear collapsed. The aircraft veered off the runway, tearing the nose landing gear off. The 31 people on board were unharmed, however, the aircraft was written off.

title: Air Iceland Connect


text: User talk:168.169.132.3

title: User talk:168.169.132.3


text:
Talk:Avenged Sevenfold

New Album?
Hey has anyone heard anything about the new album that they say they're working on. All I know is that they said it was going to be heavy and that they were going to go back to making hard rock songs that were "longer and grittier". They said they were going to go into the studio a month ago but I haven't heard anything. Has anyone heard anything worthy enough of starting an article about? September 21, 2009 MJM

Yh on 5 Nov i got a message from facebook from the avenged sevenfold page. It said album update from zacky v and all this is from the message- It has been awhile since we have shed light on our current doings. Well here is a long awaited update into the world of A7X..

We came off of the road amidst one of the most turbulent times in history. Everything going on around us was overwhelming, frightening, frustrating and confusing. I must confess that it was also very exciting to me. I’m sure you can share my sentiment. We have been focused on only one thing, writing and preparing to record what to me is our most personal and epic Avenged Sevenfold album. The reason is the fact that everything happening around us in the entire world might be a once in a life time source of inspiration and direction. We have been harnessing every aspect of what makes A7X truly unrelenting and building off of that. I don’t think we sleep too much anymore because of the excitement we feel while writing this album. Only a world spinning out of control could inspire the music and vision we have now. Once again it is fucking exciting. We will continue finalizing our songs until we feel every note does both You as well as Us justice. We are also in the final stages of solidifying our production team, studios and engineers so that the second the axe falls and the album is written we will spend day and night in the studio until it is complete. This album will definitely take you on a very dark journey... Sincerely Zacky Vengeance

NFT and AI controversy
Would it be worth adding something about this? AlenaEK (talk) 23:12, 1 May 2023 (UTC)

 * Do you have reliable secondary sources? Something that isn't social media and blogs. -- ferret (talk) 23:15, 1 May 2023 (UTC)

Semi-protected edit request on 15 July 2023
change “The band released their eighth studio album, Life Is but a Dream..., a highly experimental record, in June 2023.” to “The band released their eighth studio album, Life Is but a Dream..., a highly experimental record, on June 2nd, 2023.” Exoticri (talk) 12:20, 15 July 2023 (UTC)
 * the lead doesnt need to have the exact date of release, year or year+month is fine. the complete date is already in the article body --FMSky (talk) 12:26, 15 July 2023 (UTC)

Justice for Johnny and Zack
I think that since Shadows, Syn, Brooks, and many past members of the band have their own articles, I think that it’s time for Johnny and Zack to have their own pages as well, especially considering how long the two have been in the band for.

Unfortunately, I do not have the willpower or knowledge to create the page(s) on my own, but if someone else is considering of creating them, I would highly encourage it. Thanks. 2600:1010:B1A8:EFF:9CBD:71B5:BF96:B7BD (talk) 03:06, 29 February 2024 (UTC)

Semi-protected edit request on 28 May 2024
Change "now-former Dream Theater drummer Mike Portnoy" to "Dream Theater drummer Mike Portnoy" as Mike Portnoy rejoined Dream Theater recently. Zdft6d5ujj (talk) 12:18, 28 May 2024 (UTC)
 * done --FMSky (talk) 15:58, 28 May 2024 (UTC)

title: Talk:Avenged Sevenfold


text:
Molonglo Observatory Synthesis Telescope

The Molonglo Observatory Synthesis Telescope (MOST) is a radio telescope operating at 843 MHz. It is operated by the School of Physics of the University of Sydney. The telescope is located in Hoskinstown, near the Molonglo River and Canberra, and was constructed by modification of the east–west arm of the former Molonglo Cross Telescope, a larger version of the Mills Cross Telescope. Construction of the original "Super Cross" telescope with 1.6-kilometre arms began in 1960 by Professor Bernard Y. Mills. It became operational in 1967.

Design
The MOST consists of two cylindrical paraboloids, 778m x 12m, separated by 15m and aligned east–west. A line feed system of 7744 circular dipoles collects the signal and feeds 176 preamplifiers and 88 IF amplifiers.

The telescope is steered by mechanical rotation of the cylindrical paraboloids about their long axis, and by phasing the feed elements along the arms. The feed elements were decommissioned in 2018 so that the telescope began to operate in transit mode only. Prior to this, the `alt-alt' system could follow a field for ± 6 hours (necessary for a complete aperture synthesis with an east–west array) for fields south of declination -30 degrees. For fields near this limit the signal-to-noise ratio is lower for the first and last hour or so due to the lower gain of the system at large 'meridian arc distance' angles.

The Molonglo Cross Telescope was a 408 MHz radio telescope built by Bernard Y. Mills and collaborators and operated by the University of Sydney. It telescope consisted of a north–south arm and an east–west arm in a cross shape. Each arm was approximately one mile in length. The east–west arm was split into 88 individual elements to form the current Molonglo Observatory Synthesis Telescope.

Grote Reber
The design of the original system owes much to pioneering radio astronomy by Grote Reber in the US and Australia, that informed Mills' work. A memorial to Reber, including some of his ashes, is sited at the telescope.

MOST work
Much pioneering radio astronomy was done with this telescope. The Molonglo Cross Telescope was used for a survey of the Southern sky with a resolution of 2.8 arc-min.

The telescope's main research project was the Sydney University Molonglo Sky Survey (SUMSS), a sensitive radio imaging survey of the southern sky at 843 MHz with similar resolution and sensitivity to the northern NRAO VLA Sky Survey (NVSS). SUMSS is now complete, and digital images and a source catalogue are available online.

After a five-year break in which analog equipment was upgraded the observatory is now used to detect fast radio bursts and do research on pulsars. The equipment for fast radio burst detection is called UTMOST.

Square Kilometre Array development
MOST is being used to develop technology for the Australian site of the Square Kilometre Array telescope. Since 2003 work has proceeded on the SKA Molonglo Prototype (SKAMP) which has included fitting new wide-band feeds, low-noise amplifiers, digital filterbanks and correlator, in order to demonstrate 300-1420 MHz continuous frequency coverage and multibeam mode operation.

The new correlator is a 96 input continuum correlator using Field Programmable Gate Array (FPGA) chips.

This effort is a collaboration between the Australia Telescope National Facility (ATNF), the Australian Commonwealth Scientific and Industrial Research Organisation (CSIRO) Information and Communications Technology Centre, and the University of Sydney.

UTMOST
Since 2015, the telescope has been operated in a collaboration between the University of Sydney and Swinburne University of Technology. The goal is to probe the radio transient sky in real time, monitoring pulsars and magnetars, and searching for Fast Radio Bursts. The telescope sensitivity was improved by a refit of receiver technologies on one of its arms (in the east–west direction), and presently (late 2020) the north–south arm is being fitted out with significantly improved receivers as well. This will allow Fast Radio Bursts and similar radio transients to be located on the sky with a few arcseconds of precision, sufficient to identify the host galaxies from which the originate.


text: User talk:83.171.218.186

title: User talk:83.171.218.186


text:
PacSun

Pacific Sunwear of California, LLC, commonly known as PacSun, is an American retail clothing brand. The company sells lifestyle apparel, along with swim, footwear and accessories designed for teens and young adults. As of 2022, the company operates 325 stores in all 50 states and Puerto Rico. PacSun is headquartered in Anaheim, California, and formerly operated a distribution center in Groveport, Ohio. The company's regional directors, district managers and store positions are located throughout the United States. The company went bankrupt in April 2016 and is now owned by Golden Gate Capital.

History
Initially founded by Jack Hopkins and Tom Moore in 1980, its roots can be traced back to a small surf shop in Seal Beach, California. PacSun built its business selling merchandise from established surf brands but later expanded to include skate and street wear labels. The company offers products for both men and women that include: jeans, tees, tanks, polos, knits, flannels, hoodies, boardshorts, bikinis, shorts, pants, dresses, rompers, skirts, sweaters, jackets, snow apparel, shoes, sandals and accessories. The company had an initial public offering on March 15, 1993 and at its height had over 1,300 stores in all 50 states. PacSun opened a second chain of stores called d.e.m.o., in 2000. The last of these stores closed in 2008.

On February 23, 2005, the company restated results for certain periods to correct its accounting for leases.

In 2012, PacSun collaborated with celebrity influencers Kendall Jenner and Kylie Jenner to produce their own fashion line.

From 2009 to 2017, Gary Schoenfeld was the CEO of PacSun. Following his departure from the organization, James Gulmi became the interim CEO.

In 2016, PacSun filed for Chapter 11 bankruptcy and reorganized through a debt-for-equity restructuring agreement with Golden Gate Capital, emerging as a privately owned company. At the time of the bankruptcy filing, there were 593 stores with no immediate plans to close any locations.

In 2018, PacSun merged with Eddie Bauer, also owned by Golden Gate, to form PSEB. Mike Egeck, CEO and President of Eddie Bauer, became the Chief Executive Officer of PSEB, with oversight of both the Eddie Bauer and PacSun brands. James Gulmi continued to serve as a PSEB director.

On February 4, 2020, Egeck stepped down from his role of CEO, but remained as an active Board member and shareholder. PSEB announced that James Gulmi would become the interim CEO, a role he previously held from 2017 to 2018. At the time of the announcement, PacSun was down to 400 stores.

On September 25, 2020, PacSun launched the 'Gender Neutral Shop', a unisex collection of basic clothing, graphics, pants, hoodies and sneakers. With this collection, the company is "taking a big step towards a more sartorially inclusive future, joining in on a generational movement of less rules and more options".

Marketing practices
In May 2011, PacSun launched its first national advertising campaign called 'Dress Irresponsibly'. The highlight of the campaign included television commercials aired across a variety of networks that featured famous athletes from the brands they work with. Appearances by Rob Machado, Bucky Lasek, Chris Pfanner, Kelia Moniz, Ryan Dungey and Leo Romero, were significant in helping re-establish the brand among its male audience. Other elements of the campaign included print media in both endemic and fashion publications, and a digital engagement initiative on Facebook titled 'Dress Irresponsibly: Style Challenge.' Through a customized Facebook app fans were encouraged to upload photos of themselves that met weekly style challenges in exchange for a chance to win a styling gig at Nylon in New York City.

title: PacSun


text:
Trifolium stoloniferum

Trifolium stoloniferum, the running buffalo clover, is an endangered species of perennial clover native to the eastern and midwestern United States. From 1940 to 1983 it was believed to be extinct until two populations were discovered in West Virginia. Since then, more populations have been found in the US but it still remains one of the most imperiled plants in North America.

Description
This plant has erect, unbranched flowering stems, typically 10 - 50 cm tall. The apex of the stem is topped by a round flower head, subtended by two leaves. These apical leaves are typically larger than those found on stems without flowers. The flower heads are white, sometimes tinged with purple, and 2–2.5 cm diameter.

Like other clovers, running buffalo clover has leaves divided into three leaflets. It sends out long creeping runners (stolons) from its base, which grow along the ground and take root. The stems and leaves are hairless. It flowers from mid-May to June and fruits in July.

Habitat
The original habitat of this plant is believed to be areas of rich soils in open areas among forests and prairies. Grazing bison probably maintained these open areas while migrating along established trails. Running buffalo clover has current populations in West Virginia, Ohio, Kentucky, Indiana, Pennsylvania and Missouri. There are also historical reports from Illinois, Kansas, and Arkansas.

Remaining running buffalo clover populations are generally small and sporadically located. It is most often rediscovered in lightly shaded woodlands along streams, but some have also been found in lawns of old home sites and cemeteries.

Threats
Historical records show that running buffalo clover was once abundant in certain parts of its range, but it rapidly disappeared upon pioneer settlement. The reasons for this plant's decline are not known entirely, but they are believed to be directly related to the disappearance of large herbivores from the plant's habitat. This species appears to have been dependent upon the woodland disturbance created by large animals, especially the bison. Many of the species' old records were in proximity to bison licks and trails. Other causes may include competition from introduced species and habitat loss.

Running buffalo clover is also the only known species of Trifolium that has no apparent rhizobial association. Rhizobia typically nodulate the roots of Trifolium, increasing nitrogen availability to the plant. It is unknown whether Trifolium stoloniferum has lost the ability to associate with rhizobia due to the high nitrogen environment associated with Bison, or if the rhizobial associate is extinct due to either the decline of the clover or from competition with rhizobia that was introduced with exotic clovers.

title: Trifolium stoloniferum


text:
Elmer Robinson

Elmer Edwin Robinson (October 3, 1894 – June 9, 1982) was the 33rd mayor of San Francisco, California. A Republican, he served as San Francisco's mayor from January 1948 until January 1956.

Robinson was born in the Richmond District of San Francisco, but primarily grew up in the northern California town of Fort Bragg. He moved back to San Francisco to attend night law school, after which he was admitted to the bar in 1915. He served as a deputy district attorney of San Francisco County, 1915 to 1921. He worked for 15 years, as a civil and criminal attorney in private practice.

In 1933, President Roosevelt appointed Robinson to direct adjustment of claims of World War I veterans, at the request of the Disabled American Veterans. In January 1935, he became a Municipal Court judge, and that October a Superior Court judge. He was elected to two six-year terms on the San Francisco County Superior bench, 1936 and 1942. During World War II, he was the California State Chairman of a national salvage committee.

Robinson was elected mayor of San Francisco in November 1947, taking office the following January, and reelected for another four years in 1951. He promoted and oversaw numerous development projects, including an expansion of San Francisco International Airport and the construction of new schools, libraries, police stations, parking garages, and the modernization of the San Francisco Municipal Railway. San Francisco, although relatively prosperous in the boom years after World War II, experienced some population loss to outlying suburban areas during Robinson's terms in office. By 1955, the city had a budget of over $200 million.

From 1953 through 1955, Robinson served as president of the United States Conference of Mayors.

Robinson returned to his law practice and served as president and general manager of Woodlawn Memorial Park, living in San Francisco before dying in Paradise, California, on June 8, 1982, aged 87.

title: Elmer Robinson


text: User talk:68.68.40.219

title: User talk:68.68.40.219


text: User talk:12.150.80.29

title: User talk:12.150.80.29


text:
Wikipedia:Articles for deletion/Exjewsforjesus.blogspot.com

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was DELETE. jni 16:15, 26 Feb 2005 (UTC)

Exjewsforjesus.blogspot.com
Promotion of website. Possibly vanity as well. - Mailer Diablo 19:44, 18 Feb 2005 (UTC)

This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.
 * Would say the content alone is potentially ok but the title is promotion so clearly this should be Deleted quickly. Hedley 20:11, 18 Feb 2005 (UTC)
 * Delete, not notable, website advertisement, possible vanity. Megan1967 23:36, 18 Feb 2005 (UTC)
 * Delete soapboxing, not notable. Gazpacho 23:53, 18 Feb 2005 (UTC)
 * Delete. nn. website. POV advert for it. jni 13:02, 20 Feb 2005 (UTC)


text:
Talk:Bill Clay

Untitled
Regarding the statement: "Clay decided to clean up his act and focus on Congress." I removed this because it implied his act was dirty before. (I share opinion that it was, but its not NPOV). If he actually said this himself, then it should probably be put back, but made clear that it is a quote. Kenj0418 19:46, Feb 18, 2005 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 1 one external link on Bill Clay. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20081208220008/http://www.creativille.net:80/ to http://www.creativille.net

When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at ).

Cheers.— InternetArchiveBot  (Report bug) 08:07, 2 November 2016 (UTC)

title: Talk:Bill Clay