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Wikipedia:Articles for deletion/Loamhedge (book)

 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 Keep. Rje 00:20, Feb 17, 2005 (UTC)

Loamhedge (book)
May be notable, but is currently a badly written summary of the plot. No context. Mgm|(talk) 10:01, Feb 7, 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.
 * Keep The book is part of a very popular series. I've added some context and cleaned up the text a bit. I don't know the book so I suspect it needs more work. --Lee Hunter 12:09, 7 Feb 2005 (UTC)
 * Based on the context provided by User:LeeHunter, I hereby retract my request for deletion. Redwall is indeed notable. 131.211.210.157 13:34, 7 Feb 2005 (UTC)
 * Keep, obviously. Agree with Lee Hunter.  GRider\talk 19:25, 7 Feb 2005 (UTC)
 * Keep or (better) move it to Loamhedge, where one can also talk about the place (which is arguably more important to the fictional history of Redwall than the one book is to the series). -Aranel (" Sarah ") 23:06, 7 Feb 2005 (UTC)
 * Keep, notable, cleanup and expand. Megan1967 06:32, 8 Feb 2005 (UTC)
 * Keep. Notable. --Centauri 07:53, 8 Feb 2005 (UTC)
 * Keep, move to Loamhedge. — Asbestos | Talk 23:11, 13 Feb 2005 (UTC)


text:
Fontem

Fontem is a sub division in the Lebialem division of Cameroon. Consisting of three Fondoms, Lebang, the biggest, Essoh Etah and Fotabong III. Its headquarters are at Menji, they are located in the South West Region, and are west of Dschang and Bafoussam.

Culture
Fontem and the surrounding areas are home to the Bangwa people    (one of the Lebialem tribes).

Medicine
It is the site of Mary Health of Africa Mission Hospital. Mary Health of Africa Hospital is a 120-bed hospital that also has an extensive outpatient service and runs a dispensary in nearby Fonjumetaw. It specializes in treating infectious tropical conditions, especially malaria, sleeping sickness, TB, typhoid fever, and HIV.

Education
Fontem is home to several primary and secondary schools.
 * Government Bilingual High School (GBHS), Fontem
 * Our Lady Seat of Wisdom College
 * Government high school Fontem
 * Government secondary Lekong
 * Government secondary school Nwehchen
 * Government technical high school Fontem
 * Government technical college Fonge

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

title: Fontem


text:
Diamond Jenness

Diamond Jenness, (February 10, 1886, Wellington, New Zealand – November 29, 1969, Chelsea, Quebec, Canada) was one of Canada's greatest early scientists  and a pioneer of Canadian anthropology.

Family and childhood
Diamond Jenness was the second youngest son in a middle-class family of ten children. His father's profession was that of a watchmaker/jeweler, though he also installed several clocks in municipal building towers in New Zealand. The family was encouraged to read, learn music, and engage in sports. Richling, in his biography “In Twilight and in Dawn,” writes that the young Jenness “was a proficient outdoorsman and an accomplished sharpshooter,” skills that helped prepare him for his experience in the arctic years later.

Education
At an early age, Jenness showed proficiency for learning. He earned his first scholarship at the age of twelve by entering a composition competition for children under fourteen. In those days, in New Zealand, secondary education was only available to the wealthier families, so this scholarship enabled Jenness to complete high school and three years of college. He finished his final year of secondary education with six prizes: mathematics, science, Latin, French and English, and was named top student. He attended Lower Hutt School, then Wellington College. He and sister May were the only two siblings to proceed on to college.

Jenness graduated from the University of New Zealand (from the constituent college then called Victoria University College) (B.A. 1907; M.A. 1908), receiving first class honors for both degrees. Then, when 22 years old, he received a scholarship that allowed him to pursue further education at Balliol College, University of Oxford (Diploma in Anthropology, 1910; M.A. 1916).

Field work – Northern D’Entrecasteaux
From 1911 to 1912, as an Oxford Scholar, he studied a little-known group of people on the D'Entrecasteaux Islands in eastern Papua New Guinea. Jenness comments:

 * "They peered at me from out-of-the-way corners, or through the doors of their huts, always at a safe distance. Recalling a children's [game] I had learned in one of the coast villages, I stooped down, tapped the ground with my fingers and chanted the refrain. The children drew nearer and nearer, and one or two with broad smiles began to imitate me. Then with a piece of string, I made some of their own cat's cradle figures and held them out for their inspection. This turned the scale. Five minutes later a laughing crowd surrounded me…The natives could hardly believe that I was a white man, and kept asking my [guides] who I was, how I came to speak their language and where I had learned their game.”

Canadian Arctic Expedition
In 1913, Jenness was invited to join the government-funded Canadian Arctic Expedition (CAE) that was led by two Arctic explorers - Vilhjalmur Stefansson and R.M. Anderson. He would be one of the two anthropologists on board; the other was Henri Beuchat. In June of that year, having barely recuperated from yellow fever contracted while in New Guinea, Jenness boarded the whaling vessel Karluk along with 12 other scientists. The ship steamed up the British Columbia coastline towards Nome, Alaska, where they met up with Stefansson who had purchased two 60-foot schooners to assist in the expedition work. The three vessels then proceeded towards their rendezvous point, Herschel Island, just east of the mouth of the Mackenzie River, Northwest Territories.

The rendezvous never took place. On 12 August, the Karluk became locked in the sea ice. Stefansson, with his secretary McConnell, Jenness, Wilkins (later Sir Hubert Wilkins), and two Eskimos, set out to procure meat for the crew. While they were ashore, the Karluk drifted westward to the East Siberian Sea, where it was eventually crushed in the ice off Wrangel Island. Thirteen of the crew perished on board, including Henri Beuchat.

With the ship gone, the hunting party set off on foot towards Barrow, Alaska (Utqiaġvik), 150 miles away, hoping to meet the two other vessels involved in the expedition: the Mary Sachs and Alaska. In Barrow, they learned that the two ships had anchored in Camden Bay, making it their winter base. Jenness remained behind and spent the first winter at Harrison Bay, Alaska, where he learned how to speak the Northern Eskimo language, and compiled information about their customs and folklore. The next year, in 1914, assisted by interpreter Patsy Klengenberg (son of an Inuit woman and the trader Christian Klengenberg), Jenness commenced studying the Copper Inuit, sometimes called the Blond Eskimos, in the Coronation Gulf area. This group of people had had very little contact with Europeans, and Jenness, now the only anthropologist, was solely in charge of recording the aboriginal way of life in this area.

Jenness spent two years with the Copper Inuit and lived as an adopted son of a hunter named Ikpukhuak and his shaman wife Higalik (name meaning Ice House). During that time he hunted and travelled with his "family," sharing both their festivities and their famine. By living with this Inuit family and partaking in their everyday experiences, Jenness did something that was "not often employed by other ethnologists" at the time: he lived with the people who were the subjects of his fieldwork. As Morrison in his “Arctic Hunters: The Inuit and Diamond Jenness” states: “His goal was to understand the Copper Inuit on their own terms, not in relation to some preconceived ‘ladder of creation’ with Europeans perched firmly at the top.”

Summarizing his first year with the Copper Inuit, Jenness wrote:

 * "By Isolating myself among the Eskimos ... I had followed their wanderings day by day from autumn round to autumn.
 * I had observed their reactions to every season, the disbanding of the tribes and their reassembling, the migrations
 * from sea to land and from land to sea, the diversion from sealing to hunting, hunting to fishing, fishing to hunting,
 * and then to sealing again. All these changes caused by their economic environment I had seen and studied; now,
 * with a greater knowledge of the language, I could concentrate on other phases of their life and history."

As anthropologist de Laguna noted years later, his “accomplishments are the more remarkable when it is remembered that Jenness had to perform not only his own duties but [also] those of his unfortunate colleague, Beauchat.” Furthermore, Jenness's camera, anthropometric instruments, books, papers and even heavy winter clothing had all remained on board the ill-fated Karlak.

The CAE scientists kept daily diary logs, took extensive research notes, and collected samples which were shipped or brought back to Ottawa. Jenness collected a variety of ethnological materials from clothing and hunting tools to stories and games, and 137 wax phonographic cylinder song recordings he had made. (The latter's musical transcription and analysis by Columbia University's Hellen H. Roberts with Jenness's word translations can be found in the monograph “Songs of the Copper Eskimos” (1925). Eight of Jenness's Copper Inuit recordings can be heard on CKUG's website. The radio station is located in Kugluktuk, Nunavut, Canada. The website also features a short video demonstrating how Jenness recorded these songs with the technology available in 1913.)

Copper Inuit subgroups studied by Jenness
Several subgroups were reported on by Jenness and they include:
 * Akuliakattagmiut
 * Haneragmiut
 * Kogluktogmiut
 * Pallirmiut
 * Puiplirmiut
 * Uallirgmiut (Kanianermiut)

Origin of the Copper Eskimos and their copper culture
In his article in Geographical Review, Jenness described how the Copper Inuit are more closely related to tribes of the east and southeast in comparison to western cultural groups, basing his conclusion on archaeological remains, materials used for housing, weapons, utensils, art, tattoos, customs, traditions, religion, and also linguistic patterns. He also considered how the dead are handled: whether they are covered by stone or wood, without any artifacts, as in the west, or “as in the east, laid out on the surface of the ground, unprotected but with replicas of their clothing and miniature implements placed beside them.”.

Jenness characterized the "Copper Eskimos" as being in a pseudo-metal stage, in between the Stone and Iron Ages, because this cultural group treated copper as simply a malleable stone which is hammered into tools and weapons. He discussed whether the use of copper arose independently with different cultural groups or in one group and was then "borrowed" by others. Jenness goes on to explain that indigenous communities began to use copper first and following this, the Inuit adopted it. He cited the fact that slate was previously used among Inuit and was replaced by copper at a later time after the indigenous communities had begun to use it.

The work of Diamond Jenness contributed significantly to the understanding of how migration patterns influence cultural practices and the transitions from one culture into another.

First World War
The scientific members of the Canadian Arctic Expedition completed their mission and left the north in 1916. Jenness was assigned an office in the Victoria Museum of Ottawa and instructed to write up his expedition findings. After six months of feverishly working on his collections, notes, and initial reports for the government, Jenness, concerned about the events in Europe, enlisted in the World War 1 and served in France and Belgium. Being of slight build and short of stature, he was assigned to duties other than direct combat.

Field work and writing
In December, 1918, Jenness applied and received military leave to finish writing his Papua studies report in Oxford, (delayed due his having joined the CAE and then the war). While in Oxford, he received word that his unit was one of the first to be sent home from the war. Jenness returned to Ottawa in March, 1919, and the next month married his fiancé, Eileen Bleakney. After their honeymoon in New Zealand, Jenness set about writing up his Arctic reports, and produced eight government reports in five volumes, totaling 1,368 pages. Richling states: “The scientific results of the Canadian Arctic Expedition filled fifteen volumes. One-third of them contained the product of Jenness's investigations.”

Canadian First Nations
A year and a half after his return from the war, the Canadian Government made his employment at the Victoria Memorial Museum permanent, and he was assigned to study many of the Indian tribes of Canada. (Jenness's employment had previously been on a yearly contract basis.)

The Sarcee, on a reserve in Calgary, Alberta, were the first of many First Nation tribes in Jenness's fieldwork. That experience also provided his first encounter with the deplorable conditions Canada's indigenous peoples experienced on reserves. After the Sarcee, Jenness undertook fieldwork study of the Sekani. Beothuk (extinct), Ojibwa, and Salish. Collins and Taylor refer to Jenness's Indians of Canada (1931c) as "the definitive work on the Canadian aborigines, dealing comprehensively with the ethnology and history of the Canadian Indians and Eskimos".

Archaeological discoveries
Although most of Jenness's time was devoted to Indian studies and administrative duties, he also identified two very important prehistoric Eskimo cultures: the Dorset culture in Canada (in 1925) and the Old Bering Sea culture in Alaska (in 1926), for which he later was named "Father of Eskimo Archaeology." These archaeological findings were fundamental in explaining migration patterns, and Jenness's views were thought to be "radical" at that time. Helmer states: “These theories are now widely accepted, having been vindicated by carbon-14 dating and subsequent field research.”

Administrative duties
In 1926, Jenness succeeded Canada's first Chief Anthropologist, Dr. Edward Sapir, as Chief of Anthropology at the National Museum of Canada, a position he retained until his retirement in 1948. During the intervening years, although hampered by the Great Depression and World War II, he “strove passionately, but with mixed success, to improve the knowledge and welfare of Canada's aboriginal peoples and to enhance the international reputation of the National Museum.”

Other administrative duties during this time include representing Canada at the Fourth Pacific Science Congress in 1929, and chairing the Anthropological Section of the First Pacific Science Congress in 1933. Jenness also served as Canada's official delegate to the International Congress of Anthropological and Ethnological Sciences in Copenhagen, 1938.

Second World War and its aftermath
In 1941, eager to contribute to the war effort, he was seconded to the Royal Canadian Air Force, where he served until 1944 as civilian deputy director of Special Intelligence. In 1944, he was made chief of the newly established Inter-Services Topographic Section (ISTS), the non-military section of the Canadian Department of National Defence (patterned after a similar Great Britain military intelligence organization, Inter-Services Topographic Department.) Jenness retained this position when, in 1947, the Canadian ISTS unit changed name (became the Geographic Bureau) and was placed under the Department of Mines and Resources.

Retirement years (1948–1969)
During his retirement, Jenness continued to travel, research, and publish. (See Through Darkening Spectacles, Table 2, p. 364 for a complete table of locations visited.) He also taught courses at universities, such as the University of British Columbia (1951) and McGill (1955), on arctic ethnology and archaeology.

From 1949 until his death in 1969, Jenness published more than two dozen writings, including the monographs: The Corn Goddess and other tales from Indian Canada (1956), Dawn in Arctic Alaska (1957) a popular account of the one year (1913 to 1914) he spent among the Inupiat of Northern Alaska, The Economics of Cypress (1962), and four scholarly reports on Eskimo Administration in Alaska, Canada, Labrador, and Greenland, plus a fifth report providing an analysis and overview of the four government systems (published between 1962 and 1968 by the Arctic Institute of North America). He was able to complete these writings due to an award from the Guggenheim Foundation to further “whatever scholarly purposes he deemed fit,” an award that amounted to more than two and half times his annual pension from the Canadian government. When health prevented him from escaping Canada's bitter winters, he commenced writing his memoir, a project which his son, Stuart Edward Jenness, “completed” and published in 2008 under the title Through Darkening Spectacles.

Role in applied anthropology
Jenness entered the field of anthropology at its outset and was able to study cultures that had experienced little or no previous interaction with “white” people. He began his career engaging in the early traditional fields: ethnology, linguistics, physical (biological), and archaeology. But as he noticed the decline in the morale, economics and health of Canada's indigenous peoples, he shifted his attention towards applied anthropology. Richling, who spent over two decades studying the professional life of Jenness, writes, “Jenness's interest in Indian affairs deepened in the thirties out of concern for the worsening crisis among Native peoples wrought by the Depression and the effects of a long-outmoded government policy of ‘Bible and Plough’.”

Recommendations to deputy minister (1936)
In his biography “In Twilight and in Dawn,” Richling writes that in 1936 Jenness sent a memo to Deputy Minister Charles Camsell stating the reserves “had denigrated into a ‘system of permanent segregation,’ one whose inhabitants have been stripped of all but a token remnant of control over their own material and spiritual well-being. Rather than bringing opportunity, choice, and self-sufficiency, reserves brought hardship, hopelessness, and dependency, ‘destroy[ing] their morale and their health’ making them outcasts in the wider society.” Jenness recommended: 1) closing of separate schools; 2) creation of scholarships for attending high school, technical schools, and in special cases universities; 3) establishing follow-up after completion of school to help ensure they had steady employment; 4) not enforcing the Potash Law; 5) improving Indian health services; 6) protecting native hunting and trapping grounds.

His suggestions appear to have had little influence. The government shifted attention away from domestic problems when World War II broke out, and Jenness (being too old for combat) was assigned temporary duties to assist in war efforts at home. Shortly after the war, he is recorded as having said: “Unhappily nearly all our Indians today—not only the northern ones, but those in the south, too, who live on reserves, whether here in the east or on the prairies or in British Columbia—have lost their dignity, their self-reliance and self-respect.”

Joint parliamentary committee meeting (1947)
In 1947, Jenness – officially billed as “Dominion Anthropologist” – was called before a joint parliamentary committee to share his views and answer questions. He presented a plan to address what he referred to as the “immorally indefensible” state of Indian social and economic conditions. His plan was based upon New Zealand's management of its native affairs since the early 1860s, which, in his view, was being administered successfully at that time. “Because they are ‘free citizens,’ ” Jenness stated, “Maori are neither segregated on reserves, nor subject to state-sanctioned institutional barriers limiting their participation in national life.” He pointed out that Maoris were treated as full and equal citizens but also encouraged to maintain their distinct cultural identity, values, and traditions. They were allowed to attend public schools and hold government office. Their local communities were becoming largely self-governing - operating in accord with customary tribal authority yet with access to courts to settle land disputes.

Some modern viewpoints
Some anthropologists are critical of the role played by Diamond Jenness in Canadian state policies. Stevenson, one of Jenness's modern critics who references Kulchyski's views in her book, concludes that his solution for Inuit groups was to "ensure that in a 'definite and not too remote' future there will be 'no such thing' as an Indian or an Eskimo." These critics say that a focus on assimilation destroys the cultural identity of the indigenous peoples.

Richling points out that fifteen years before he presented his plan, Jenness had “pessimistically predicted in The Indians of Canada that social and economic forces had already foreclosed on the cultural (and for some, even physical) survival of nearly all Canada's Aboriginal peoples.”

At the meeting in 1947, Jenness, as before in his memo to the Deputy Minister Camden, emphasized the importance of education and vocational training to assist these already displaced peoples in becoming more self-sufficient. Using the example of Eskimos in Greenland and Siberia, he suggested teaching the migratory northern Indians skills for trades such as airplane pilot and mechanic, mineral prospecting, wireless operation, game and forest protection, and fur farming.

Jenness also pointed out that Japanese children were attending schools with white children in British Columbia while half a mile away Indian children attended segregated schools. In response to his comment, one of the committee members said that this was his district and he'd personally observed Japanese students in classrooms with white children. He added that the Japanese and [west coast] Indians are both members of Oriental races, a fact that had been overlooked, and to put the Indian children in separate schooling, in his opinion, was wrong.

Another criticism of Jenness is that he “cared about the Inuit: he didn't want them to become dependent on welfare and thus demoralized, and he wanted them to be as resourceful as their ancestors. However, his way of caring ignored who they were or wanted to become."

In the same 1947 parliamentary proceedings the critic refers to, Jenness told the committee there certainly were other approaches to be weighed [than the ones he suggested], especially those originating with the peoples whose future hung in the balance. The committee then questioned him whether he felt the Indians themselves should be asked what they think? Jenness responded “Yes.” He continued to say he felt a proposed plan should be shared with them, and their views should be considered. “I think you would get some very constructive ideas from some of the Indians,” he said.

 * “A truth we often overlook,” Jenness wrote before the war,
 * “[is] that the strongest forces for the regeneration or upbuilding of peoples
 * comes from within their own ranks, not from without.”

Outcome of the 1947 meeting
“In the end,” Richling writes, “little of a practical nature came of Jenness's proposals on policy reform in the early post-war period.” During the next decade, the government reorganized its bureaucratic departments, replaced mission-run residential schools with state-run (but not integrated) day schools, and offered social benefits such as unemployment insurance, child allowances, and universal health care.

In 1968, in the appendix of Eskimo Administration V5: Reflections and Recommendations, Jenness included his proposed plan to help the indigenous peoples of Canada's north become more self-sufficient. He again emphasized the importance of vocational training, giving several specific suggestions such as establishing a small Seaman's School (Navigation School) to train Eskimo youth. Denmark, Jenness wrote, was helping her indigenous by training fishermen to work offshore in well-equipped vessels, and training seaman in a seaman's school at Kogtved, Denmark—a school with an international reputation—then enlisting them among crew for arctic and Antarctic navigation.

21st-century reflections
Richling not only provides biographical information on the professional life of Jenness in In Twilight and in Dawn, he objectively reviews many opposing viewpoints of Jenness's role in applied anthropology — including his own. He shares that critics’ arguments range from his being “a well-intentioned … supporter of assimilation, … [to] an ardent imperialist idealogue” then concludes with the following quotes in his last chapter:

 * “ 'Today, makes yesterday mean.’ ~Emily Dickinson
 * "There is an ‘undoubted truth’ in Dickinson's lovely double entendre.
 * “It is that ‘perspectives of the present invariably colour the meanings we ascribe to the past.’ ”
 * ~Richling (who includes quote from Wilson, Douglas.)

Awards and honors
Diamond Jenness received many distinguished awards and honors in recognition of his contributions to his profession. In 1953 Jenness was awarded a Guggenheim Fellowship. In 1962, he was awarded the Massey Medal by the Royal Canadian Geographical Society, and in 1968 he was made a Companion of the Order of Canada, Canada's highest honor. Between 1935 and 1968, he was awarded honorary doctorate degrees from the University of New Zealand, Waterloo University, University of Saskatchewan, Carleton University, and McGill University. In 1973, the Canadian government designated him a Person of National Historic Significance and in the same year the Diamond Jenness Secondary School in Hay River was named after him. In 1978, the Canadian Government named the middle peninsula on the west coast of Victoria Island for him, and in 1998 Maclean's magazine listed him as one of the 100 most important Canadians in history as well as third among the ten foremost Canadian scientists. In 2004, his name was used for a rock examined by the Mars exploration rover Opportunity.

Appointments
Moreau writes that Jenness held many high posts in professional societies, demonstrating the high regard he was held in by his colleagues. For example, Jenness was vice-president and later President of the American Anthropological Association,(1937-1940), President of the Society for American Archaeology (1937), and vice-president of Section H (Anthropology) of the American Association for the Advancement of Science (1938).

Publications
During his lifetime, Jenness authored more than 100 works on Canada's Inuit and First Nations people. Chief among these are his scholarly government report, Life of the Copper Eskimos (published 1922), his ever-popular account of two years with the Copper Inuit, The People of the Twilight (published 1928), his definitive and durable The Indians of Canada (published 1932 and now in its seventh edition), and four scholarly reports on Eskimo Administration in Alaska, Canada, Labrador, and Greenland, plus a fifth report providing an analysis and overview of the four government systems (published between 1962 and 1968 by the Arctic Institute of North America). He also published a popular account of the one year (1913 to 1914) he spent among the Inupiat of Northern Alaska, Dawn in Arctic Alaska (published 1957 and 1985).

For a complete list of Jenness's 138 articles and publications, please refer to Appendix 2 in Through Darkening Spectacles: Memoirs of Diamond Jenness by Diamond Jenness and Stuart E. Jenness, Canadian Museum of Civilization, Mercury Series, (2008). Dr. de Laguna's obituary of Jenness in the American Anthropologist lists 109 publications, and the University of Calgary's: Arctic 23-2-71 obituary of Jenness by Collins, Henry B. & Taylor, William E. Jr. lists 98.

Biographies
Nansi Swayze published a brief popular account about Jenness' life in The Man Hunters (1960).

The Canadian Museum of Civilization published Through Darkening Spectacles: Memoirs of Diamond Jenness (2008). The story is told primarily by Diamond himself with additional sections by his son Stuart Jenness. This biography covers Diamond's professional and personal life.

Barnett Richling has, since 1989, published several articles on various aspects of Jenness' life, and a complete, scholarly biography of Jenness's professional life: In Twilight and in Dawn: A Biography of Diamond Jenness published in 2012 by McGill-Queen's University Press.

title: Diamond Jenness


text:
Talk:Valis (novel)

James P. Blaylock
Where does James P. Blaylock appear in the book? Or rather, what character is influenced by him? --Viriditas | Talk 10:05, 7 Feb 2005 (UTC)

Unfinished Trilogy
If there are three books, and all of them are available, doesn't that imply that it is a completed trilogy? Or is it that of the three books listed as the VALIS trilogy one of them is not a true part of the trilogy? —Preceding unsigned comment added by Earthbound01 (talk • contribs) 14:17, March 28, 2006

@earthbound I believe there were meant to be FOUR books, and Dick died before writing the fourth. I believe it is a grammatical confusion, the article author used "trilogy" to allude to the existence of only three books. Perhaps a clearer reading could be had using some further qualifying explanation, or either the removal of the word "unfinished," or the changing of "trilogy" to "quadrilogy"? —Preceding unsigned comment added by 65.244.245.5 (talk • contribs) 23:39, 23 November 2010 (UTC)

Once and for all, there is no "VALIS Trilogy" ! Except as a marketing gimmick by the publishers and in the minds of a few very devoted fans. This is tragic perhaps, but it is the way it is. Dick's actual accomplishments are enough without making things up. Why does the public so crave tossing about the word "trilogy" anyway? The planned third book, The Owl in Daylight, never reached draft stage. Dick discusses this in interviews in late 1981 and early 1982 and makes fairly clear that the Transmigration of Timothy Archer is separate standalone work based on his experience with Bishop James A. Pike. It is very close to a Roman a Clef, as every major character is based on a real person and the major events for each, such as death, are exactly as in real life. He also regarded doing the novel in first person as a female character to be a notable accomplishment. All of that is in the transcripts of the interviews published as What If Our World is Their Heaven There seems to be no way of knowing what Dick planned beyond the unwritten third book in the series and definite statement that The Transmigration of Timothy Archer was a separate project he felt compelled to do before proceeding further with the VALIS work.

Merge from Black Iron Prison
There was recently an AfD on Black Iron Prison (Articles for deletion/Black Iron Prison), which reached a consensus to merge that article into this one. I usually perform such merges myself, but I thought that in this instance I ought to leave it up to someone more familiar with the subject at hand. --bainer (talk) 01:25, 1 June 2006 (UTC)

--Infernal.magnet 16:03, 5 July 2006 (UTC)
 * I have read VALIS many many (at least 20) times and would be happy to do a     section. IMHO, VALIS actually contains within it a number of complex subjects that need thier own page. Of course, an easy way to do this would be through redirects, but a number of concepts in VALIS, such as the Black Iron Prison have gained wider common usage by people unfamiliar with the book..

--85.226.208.85 07:32, 22 July 2006 (UTC)Vallentin 09:43, 20 July 2006
 * The BIP is an important gnostic concept and though it was originated by PKD it would be a shame if it is should be without its own article. Whether you believe in the VALIS or not the reality of BIP is very present and percievable.

 * This should definitely be merged. - Rainwarrior 20:13, 20 September 2006 (UTC)

I did the merge. I put it in the section called "Philosophical and cultural references" but really have no idea where it should go. I have no clue what the book is about, and the Plot summary section doesn't have anything in it. I don't understand the relationship between VALIS, Exegesis and the Tractates. I don't know what the Black Iron Prison is or whether it's meant to be literal or metaphorical. The quote from Dick makes no sense, except the last sentence makes it sound like the Parable of the cave. Please, someone clarify this for naive people like me who haven't read the book! Tocharianne 03:51, 9 January 2007 (UTC)
 * Most people will simply dismiss Dick's ravings as symptoms of mental illness, perhaps temporal lobe epilepsy or schizophrenia, and leave it at that. Beyond that judgement, or in spite of it, lies a very deep rabbit hole, and it is not accessible to everyone without having something to compare it to in the first place.  So, in order to understand what Dick is saying, you must first understand yourself.  And yes, it is the allegory of the cave. —Viriditas | Talk 04:48, 9 January 2007 (UTC)

The Gnostic stuff that the Black Iron Prison refers to isn't as obvious as 1984-esque overt government control, as all the "see also"s seem to suggest, but rather a sort of spiritual unenlightenment, not imposed by particular others. Read the description already! I'm killing these misleading see-alsos.

Bleedingcherub (talk) 06:16, 8 December 2007 (UTC)

 * While I accept the BIP article may make sense for those within the subject, as someone which never read the novel the article is a big "WHAT?". What is this prison? The article hints to some philosofical meaning but its vague. Must be improved by means of an introduction. —Preceding unsigned comment added by EduardoNeto (talk • contribs) 18:31, 8 December 2007 (UTC)

Complex Metaphysical Concepts in VALIS
This is just a small list of concepts that I think could do with greater explaination.

 * VALIS Actually happened. Many of the events written about in the book actually happened to Phillip K. Dick, such as being hit by a beam from 'space' and discovering his son's rare, but deadly medical condition. Much of the book is devoted to him trying to rationalise these experiences without going insane.

 * Reincarnation Dick was a christian, and as such did not believe in reincarnation, but many of the things he describes make much more sense looked at from that angle. For instance, his speaking of ancient languages and the phenomena of living two lives seperate in time, yet superimposed.

 * Gnosticism Although Dick was seemingly very into Gnosticism, his christian prejudices lead him to ignore a great many central gnostic concepts, such as re-incarnation, in favour of an obscure variation of Valentinian gnosticism which allowed him to keep many of his deeply held beliefs. It is quite possible that without this complex manouvering he would have gone insane.

 * Black Iron Prison The true horror of the Black Iron Prison, from a gnostic point of view, is that it cannot be escaped by death, because it is actually, responsible for the phenomena of reincarnation. Thus, most humans are trapped on earth, recycled into body after body, repeating the same patterns over and over. There are tentative comments about this in VALIS (need reference) but IMHO, Dick shied away from the implications because of the effect it would have had on his sanity.

 * VALIS Is supposedly a part of the benevolent deity, or Logos that has infiltrated this world, which is run by the malevolent deity, or Demiurge. This is a concept very old to gnosticism, usually expressed in the idea of the Sophia, who is the lowest emanation Logos and is usually credited with being responsible for creating the instability in the Pleroma which created the demiurge. The demiurge thinks it is alone and as such has gone insane, thus creating the world we see around us. VALIS is normally invisible, but will occassionally reveal itself to certain humans and alter thier perception of reality. The concept of something like VALIS goes back to the gnostics, who believed that the benevolent deity was attempting to free them from the prison of reincarnation. However, people could only be freed if first they were able to actually see the prison itself. Of course, the psychological effects of being shown such things on a rational person include amazement, mania, denial, messianic complex, amnesia and many other behaviours typically associated with religious dementia, but which many be equally caused by someone attempting to  come to terms with an  Outside Context Problem.

Thus, it could be said that enlightenment by VALIS is an intensly bittersweet experience. Although Dick was shown many incredible things, these things also tormented him for the rest of his life as he tried to make what he had experienced fit within his pre-existing belief structure.
 * VALIS is always seen by Dick as being wholly a force for good, however, I think this point deserves close scrutiny, especially given it's similarity to the gnostic concept of Sophia. Sophia traditionally brings enlightenment, but often at great personal cost. For instance, in the "Hypostasis of the Archons", it was Sophia who told Adam and Eve to eat the fruit of knowledge, regardless of the consequences that it would have on them. VALIS shows the truth (gnosis) but as the end of the book adequately illustrates, it does not hang around to help those who have been touched deal with the aftermath. One could argue that this kind of shock treatment is infact very dangerous to the human involved and that if VALIS were truly benign, it would help those it has touched to integrate thier experience, instead of leaving them to quietly lose thier mind.
 * Ok, I'll have to get some references, but that's basically it I think..

--Infernal.magnet 16:25, 5 July 2006 (UTC)

 * Point one. "VALIS" actually happened needs a citation. Characterizing Dick as Christian may be premature. If I were to label him I'd call him a Gnostic, not a Christian in the modern sense. Many "Early Christians" are what we now call Gnostic. As to Reincarnation Dick and Horselover Fat both broached the subject as a somewhat different form of revisiting past lives. The idea put forth in numerous chapters being that all time periods merge and that the past self never dies. In fact most of what is stated here is opinion based on a very personal view of the book. e.g. it is not in my opinion (I know, I know) an objective analysis. William (Bill) Bean 15:40, 28 March 2007 (UTC)

inguinal hernias as the exegesis of noumon
Dick claims to have had an urgent message that his infant son was in danger despite no symptoms. The child on careful examination had an inguinal hernia which supposedly if not operated on immediately would have killed the child. This is false. Inguinal hernias exist in varying degree from a tiny bulge to a full-blown 'strangulated' hernia which causes severe pain and vomiting and other symptoms and indeed necessitates immediate operation. However, most other forms of inguinal hernia do not require immediate operation, especially if causing no symptoms. An elective operation may be planned later to correct the hernia. A hernia is the protrusion of an organ from within the receptacle that normally contains it and in the case of an inguinal hernia usually means a part of the bowel has decided to come down the inguinal canal that normally transmits the spermatic cord and related structures between scrotum and abdominal cavity. As I said, this can be the merest bulge of bowel through a small hole (non-urgetn and causing no symptoms) or a whole loop of bowel which then twists and blocks (strangulates) and need urgent operation. So Dick was wrong. (mad-MD)

+ The condition existed whether the threat was imminent or not. Perhaps Zebra was indicating that there could have been complications that developed in the future if it was left untreated. Partial inaccuracy is not the same as complete incorrectness. (JC, July 2007)

Problems with the Article
These are opinions.

First, I don't think it's quite fair to characterize Dick's use of a fictional character to stand in for himself "this can all be viewed by the reader as a form of mental illness." True this "could" be viewed as mental illness. It could just as readily be viewed as a method of self-analysis that allows for a form of objectivity. In fact this is pointed out by Dick himself, as narrator, early in the book.

Second, in the Exegesis section it is stated that Dick claimed that VALIS...'the Earth satellite used "pink laser beams" to project thoughts into his head.' In truth it was the fictional character Horselover Fat who makes this claim. Almost all the sections of this article that attribute specific thoughts to P.K.D. are in fact in error because it was the character Horselover Fat who made these claims. See the first paragraph for an explanation regarding objectivity.

Yes, I know Dick wrote the book. But because he created a character to speak to these "observations" the use of that character should be respected in this analysis/article. After all Dick had a clear reason for using a fictional character. That reason, to provide Dick with some objectivity, should be respected.

Third, this play-list is flawed. Philip K. Dick is the narrator, Horselover Fat is the protagonist, not the narrator.

Fourth, though critics claim that this is not a work of fiction due to the apparent parallels to Dick's own life, my personal opinion is that this is indeed a work of fiction. This is largely due to the fact that the movie, VALIS, described in the book bears little (or no) similarity to the movie "The Man Who Fell to Earth" cited as the movie that inspired the fictional movie "VALIS" described in the book.

I know this is nit-picky, but the substance of this work of fiction is lost in this article due to an over-abundance of speculation. William (Bill) Bean 15:06, 5 April 2007 (UTC)

+ Re: "Second" and "Third": At the beginning of the book, Dick explicitly states that he is Horselover Fat, but that he uses this other character for narrative purposes. Throughout the book, Dick slips and refers to this character in the first person instead of as Horselover Fat, and then corrects himself. At first, it's more frequent than later in the book, where it gradually subsides until the meeting with Sophia where Dick/Horselover is "cured" and Horselover disappears, leaving only Dick himself. After Sophia's death, he fractures again. Further, any biographical or autobiographical reading about Dick's life will illuminate that this work -- specifically the details of Dick's madness/encounter with God/VALIS/Zebra/whatever -- is at least a partially factual account. (JC, July 2007)

+ Re: "Fourth": While you're correct in that this is indeed a work of fiction (in addition to VALIS bearing no resemblance to Man Who Fell to Earth, Mother Goose -- the character who is supposedly David Bowie -- never had a daughter who was extremely mentally mature and then died, nor did Brian Eno die from radiation exposure, nor did [countless other differences]), I think the best description could be "semi-fictional semi-autobiography", meaning that it's _based_ on a factual account of many aspects of Dick's life during 2-3-74, but fictional elements have been added for dramatic effect. (JC, July 2007)

VALIS: "LOW LITERARY IMPORTANCE"!?
Uh...what? How did this novel get rated as "low" on the "importance scale"? For that matter, why is there EVEN AN IMPORTANCE SCALE IN THE FIRST PLACE? Strikes me as NPOV because, I mean, c'mon, "importance" is relatively subjective. Let me say this: Is Philip K. Dick important as an author, or just of mild importance? He's influenced modern science fiction, right? William Gibson, the Bladerunner movie...He's got a prestigious award named after him, the "Philip K. Dick" award. If anyone asks me to cite WHY Philip K. Dick himself is important to modern literature, I'm done with Wikipedia. So, given that it is my belief that Dick is important to science fiction, shouldn't any of his work be more closely scrutinized on the "importance scale"? I mean, I'm sure we're all more worried about the cultural significance of, say, someone like Chris Crocker or Kevin Fedderline, but look at the VALIS entry from Philip K. Dick's biography on Wikipedia:

"VALIS, (1980) is perhaps Dick’s most postmodern and autobiographical novel, examining his own unexplained experiences (see above). It may also be considered his most academically studied work, and was adapted as an opera by Tod Machover.[14] VALIS was voted Philip K. Dick‘s best novel at the website philipkdickfans.com.[15]." And yet this same encyclopedia has decided to rank (judge) this novel as being of "low importance". There's a grand inconsistency here.

If I sound bitter, it's because I am. Wikipedia lately seems bogged down by unnecessary rules and off-kilter decisions made by editors who clearly have various agendas. Look at what happened because senior admin (or whatever they're called here) MONGO didn't like the entry on Encyclopedia Dramatica, because they had insulted him (The ED article was deleted). Or there's the example of the Chris Crocker debate (It was determined that he was significant, and that the article should not, in fact, be deleted, despite the deletion of articles on things/people far more significant). Or that whole debacle of "Trivia" being discouraged. It's things like this that cause me to rapidly lose respect for Wikipedia. Zebraic 22:33, 29 September 2007 (UTC)
 * The page history shows that User:Kevinalewis assessed it as "low" on 4 August 2006. It's not such a big deal; the article importance assesesments are usually used for internal purposes by the project, usually to prioritize the workload.  Due to the inherent subjective nature of the importance classification scheme, many projects have stopped using it altogether.  Now, as a fan of PKD, I would suggest that a "low" importance for this particular book on WikiProject Novels is probably correct, but a higher importance could be placed on let's say, the science-fiction project. —Viriditas | Talk 09:35, 30 October 2007 (UTC)

Reassessing the Importance of VALIS
I'm not sure where to put this, as I am not familiar with all Wikipedia guidelines yet (and doubt I will ever be; I try to keep up, but the policies are ever-changing.). However, the talk page seemed to redirect me here, so I'm putting it here.

I want the importance of this article reassessed, please. I'll outline why. I apologize if this is in the wrong spot, and, if so, I shall move it.

An article on the novel "VALIS" is important because the novel "VALIS" itself is important, within its genre and within the body of work of Philip K. Dick. This is the basic hypothesis of my argument, for which I intend to build evidence.

First, I believe that Philip K. Dick has proven remarkably (here meaning "enough to be remarked upon") influential to the science-fiction genre. However, I understand that I've got to back this belief up. Fortunately, there's a lot of evidence to back it up. Just a cursory glance at the resultant pages a search for his name via Google reveals makes his influence clear. Examples: Richard Behrens, writer and critic for the magazine 'The Modern World' had this to say about K. Dick: "The influence of Philip K. Dick on contemporary culture is widespread. On the most obvious level, there are countless projects drawing direct inspiration from his works. While the most famous of these is undoubtedly Ridley Scott’s seminal film Blade Runner, there’s also the Philip K. Dick award for science fiction, Tod Machover’s electronic opera VALIS, and numerous fictional homages set in “Dickian” worlds[...]But on a more profound level, Philip K. Dick’s writing has virtually inscribed its own literary niche, a combination of stylistic tropes and recurring themes occupying the space between genre science fiction and the postmodern literature of the 'technological sublime.'" In an article about Dick titled "Science master", columnist Lisa Tuttle of the Times Online (London Times) speaks about his post-humus fame and influence, and the importance of his contributions to science fiction. . Adam Gopnik, writing for the New Yorker, makes the case that PKD fan community tends to paint him as an under-acknowledged author while, in truth, following 1963's The Man in the High Castle Dick was famous. Gopnik also acknowledges Philip K. Dick's influence by stating that "Dick’s mixture of satire and fantasy has inspired countless films". . Art Spiegelman holds that "What Franz Kafka was to the first half of the 20th century, Philip K. Dick is to the second half." Without overburdening anyone with quotes, I also most state (or re-state) that Dick has an arguably prestigious award named after him, his novel "Do Androids Dream of Electric Sheep" was voted the 8th most significant book in science fiction of the past 50 years (falling below "Neuromancer", which surprised me, and above "Fahrenheit 451", which also sort of surprised me) by the Science Fiction Book Club, and influenced notable modern comic book writers such as Grant Morrison. I know, I know, to me it would seem a "given" that Philip K. Dick is influential--But I also feel like it needs to be sourced, for the benefit of my fellow Wikipedians (I don't want to get called out, basically, by folks stating, "How was he influential? Where are your sources?"), and for what I am about to say next.

So I think the modern importance of Philip K. Dick has been well established. That having been said, as influential as he evidently was, the importance of any novel written and published by him should garner review of importance. I acknowledge that Dick was a prolific writer, and, as such, many of his books and novellas and short stories are --by virtue of the mass of material to which they belong-- of low importance, taken singularly. Others, such as "Do Androids Dream of Electric Sheep?" and "The Man in the High Castle" are clearly, critically acknowledged works of no small importance. I don't think that "VALIS" is important like the aforementioned novels; I believe its influence and import to PKD's body of work, and science fiction at large, is a bit different than those other two. In some ways, "VALIS" is arguably more influential than "Do Androids Dream of Electric Sheep?". This is because, while "Do Androids Dream of Electric Sheep?" obviously became famous in the world of pop culture through its movie version, "VALIS" may, as stated in the Wikipedia article on Philip K. Dick, "be considered his most academically studied work" (No, I didn't write that, but here are academic discourses to give precedent, or source, to that statement: ,,[http ://www.philipkdickfans.com/articles/demeesterpkdthesis3.htm A thesis analyzing the 'Universe of Philip K. Dick' in which "VALIS" is central], ,). Furthermore, "VALIS"'s importance is one of importance to the life of Dick himself. It is acknowledged as a "semi-fictional" auto-biography in which the writer deals with certain important experiences he had on and following February 3rd, 1974. These experiences influenced his final 8 years of writing. My point being, here, that "VALIS", as an autobiography dealing in specific impacts to the life of an influential science fiction author, must be at least considered to possess some importance. Further, a reassessment of the importance of an article on the book in question should take into consideration the fact that fans of Dick on the website philipkdickfans.com voted "VALIS" their favorite story[http ://www.philipkdickfans.com/pkdweb/HorseraceResults.htm]. Another factor to consider in reassessment of "VALIS"'s importance is its influence in other works, such as Grant Morrison's "The Invisibles"(Not to mention "The Filth" and parts of his Doom Patrol run), the The Matrix Trilogy, a modern musical by Tod Machover (adapted from the novel), a comic-depicted version of "VALIS" events illustrated by R. Crumb[http ://www.philipkdickfans.com/weirdo.htm].

In summary, I hold that the importance of the novel "VALIS", and any subsequent article (ie, the current Wikipedia entry) ranks above "low importance". However, I also admit that it is not of the highest importance, yet. Zebraic 05:22, 14 October 2007 (UTC)

WikiProject class rating
This article was automatically assessed because at least one WikiProject had rated the article as start, and the rating on other projects was brought up to start class. BetacommandBot 04:31, 10 November 2007 (UTC)

This Article Makes No Sense
As someone who came upon this page casually without any previous knowledge of VALIS, but wishing to find out about it, it makes absolutely no sense. I don't understand any of it, and I believe the point of Wikipedia is the complete opposite of that. It seems to me that whoever wrote this article did so under the assumption that the reader already has prior knowledge of the book, which defies the point completely. I learned more from the discussion page than I did from the actual article. —Preceding unsigned comment added by 78.150.244.67 (talk) 20:17, 22 February 2008 (UTC)
 * You're absolutely right. The entire article needs to be rewritten.  Many editors neglect or forget the reader. Viriditas (talk) 11:46, 17 April 2008 (UTC)

 * My impression today, some ten years later, was that this VALIS was not the same VALIS that I had read. If I can find my copy I may attempt to repair the article. For one thing, I remember nothing about the Black Iron Prison from the book, although clearly the whole theme of the book is Gnosticism. Wastrel Way (talk) Eric —Preceding undated comment added 14:26, 7 December 2018 (UTC)
 * Ah, in fact, the book I read was 'Radio Free Albemuth', not VALIS. So my memory was good enough to remember that a lot of the things in this article were not in the book I read, although not good enough to remember the title of the book... Wastrel Way (talk) 19:43, 5 March 2019 (UTC) Eric

Infernal.magnet (talk) 00:09, 29 August 2008 (UTC)
 * The reason is that the beginning of this article is lifted from a piece i did on the Black Iron Prison, which is not something you would know about unless you were either a gnostic or had read VALIS. Personally, i think merging them was a bad idea, since they are about two completely different things. The BIP is a gnostic concept regarding reincarnation. Even though VALIS is filled with gnostic writings, it is stil mostly a novel. I'll see if I can write something up to make it clearer.

Pop culture reference.
There's a goth rock band out there that has a song called VALIS. Anyone remember it? 122.107.56.47 (talk) 09:31, 17 April 2008 (UTC)

Rhipidon Society
I removed the following from the article, and bring it here for discussion:

 * Dick's friends (and fellow science fiction writers) K.W. Jeter (Kevin) and Tim Powers (David) appear as thinly disguised characters in the novel, and along with Dick, as members of the "Rhipidon Society", with the motto, "Fish Cannot Carry Guns!" It is also said that James P. Blaylock appears in the book.

Is there a reference for any of this? These claims have to have a source. I removed similar information from the main characters section for the same reason. Can someone please verify this? ---  RepublicanJacobite  The'FortyFive' 03:48, 5 December 2008 (UTC)
 * Is RS an echo of the Ripon Society? "Riparian" IIRC means "riverine", but the RH combo would be Greek rather than Latin.
 * 108 for Rhipidon -"Rhipidon Society" 93 for "Rhipidon Society".
 * --Jerzy•t 00:25, 25 May 2009 (UTC)

In-Universe?
I restrained myself from an in-universe tag, not so much bcz of my uncertainty that it's accurate as from awareness that the topic requires special care that may best be elicited on the talk page. And on reflection, i wonder if the interim solution i'm implementing may not be a crucial exception to what i assume is the usual approach: I'm putting the "Characters" section before the "Synopsis" one, and then looking for a more professional account of the plot (which for some unknown reason [wink] it hasn't stuck with me). Without clear, early discussion of the author's willful confusion of author and character, the accompanying article is a candidate for Most Mis-informative Article on Wikipedia. --Jerzy•t 19:00, 24 May 2009 (UTC)

Synopsis

 * Rather than slightly improving the "Synopsis" secn by slightly butchering it, i tossed out the unsourced material and provided a short but well-sourced replacement. We can do much better, but we weren't, and this is a step in the right direction. I didn't search out an earlier, well-sourced version, and someone may want to go that route. OR is worse than usual on the accompanying page, bcz the subject matter is inherently confusing; i recall a professional reviewer of the (i think then impending) opera flatly stating that the opera's librettist had invented HF in adapting the novel to the new medium! --Jerzy•t 00:15, 25 May 2009 (UTC)
 * Here's what i removed:
 * While living in Santa Barbara, the character Philip Dick is experiencing a philosophical crisis brought about by a combination of amphetamine use, compulsively helping the wrong people and a deep sense that there is something very wrong with the world. After starting with a fairly typical section dealing with his problems with other people, women in particular, strange events begin to happen around him. He begins to see two realities overlaid on one another. One is the world he knows in Santa Barbara, and the other that of a man named Thomas living in the Levant and speaking Koine Greek
 * Soon he is hit in the head with a beam of pink light that 'beamed' information to him. (The author later said that if he had ever seen a laser, that's what he would have called this beam.) The pink light tells him that his son has a herniated intestine and will die within weeks if it is not treated. He convinces doctors to examine the son, and what he attributes to the laser turns out to be factual. This unsettles him even further.
 * Soon he is hit in the head with a beam of pink light that 'beamed' information to him. (The author later said that if he had ever seen a laser, that's what he would have called this beam.) The pink light tells him that his son has a herniated intestine and will die within weeks if it is not treated. He convinces doctors to examine the son, and what he attributes to the laser turns out to be factual. This unsettles him even further.

 * He begins writing what he calls his "tractate", a commonplace book of amalgamated philosophies and concepts Dick
 * had compiled in an attempt to explain this experience.
 * Some of what that is groping toward may be of value, but only when supported by reliable sources; i'm leaving it here rather than discarding it, only bcz it may give someone ideas on how to find good sources that provide similar info, and which they can transcribe and cite. --Jerzy•t 00:15, 25 May 2009 (UTC)

so valis is the black iron prison?
i've been trying to get into the black iron prison for some months now. and todayyy i go there and realize that i had already been there 25 years ago. i read valis when i was twenty used to have the book but gave it away. im writing a comic book called logos: the unbelievable truth and am using the pkd character in each of the 11 issues. the pkd estate says no you can't but i say yes we can. the doctor, the professor, the mystery writer, foal paravour, the prophet, pkd as a pill, an android, he can be whoever you want him to be! long live pkd, long live the wikipedia, long live the logos, the love police, shauwn walker and the silence. 22.06.11 the second day of summer. — Preceding unsigned comment added by Shauwn walker (talk • contribs) 11:24, 22 June 2011 (UTC)

title: Talk:Valis (novel)


text:
Chattampi Swamikal

Ayyappan Pillai (born 25 August 1853 – 5 May 1924), better known as Chattampi Swamikal was a Hindu sage and social reformer whose thoughts and work influenced the launching of many social, religious, literary and political organisations and movements in Kerala and  gave voice to those who were marginalised. Chattampi Swamikal denounced the orthodox interpretation of Hindu texts citing sources from the Vedas. Swamikal strived to reform the heavily ritualistic and caste-ridden Hindu society of the late 19th century Kerala. Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. Swamikal promoted vegetarianism and professed non-violence (Ahimsa). Swamikal believed that the different religions are different paths leading to the same place. Chattambi Swamikal led a wandering life like an adutha and throughout his intellectually and spiritually enriched life maintained many friends from different regions of Kerala. He authored several books on spirituality, history, and language staying with these friends.

Early life
Chattampi Swamikal was born as Ayyappan Pillai on 25 August 1853 at Kannammoola in southern Travancore, present day Kerala. His father was Thamarassery Anadha Sharma, a Nambudiri. Brahmin from Mavelikkara, and his mother was Nangadevi Pillai, a Nair from Kannammoola. He was called by the pet name of Kunjan Pillai. As his parents were not able to provide him formal education, he learned letters and words from children of his neighbourhood who attended schools. He learned Sanskrit by overhearing the classes at a Brahmin house nearby. Knowing his thirst for learning an uncle took him to the traditional school conducted by Pettayil Raman Pillai Asan, a renowned scholar and writer who taught him without any fee. It was there that he earned the name Chattampi on account of his assignment as the monitor of the class.

Jñānaprajāgaram
In the 1870s Raman Pillai started a scholarly group named 'Jñānaprajāgaram' with experts on different subjects with progressive attitude. It served as a meeting place for many scholars of that time and facilitated Kunjan to acquaint himself with many great men. He also could learn Tamil from Swaminatha Desikar and philosophy from Professor Manonmaniyam Sundaram Pillai during his participation in 'Jnanaprajagaram'. Kunjan Pillai was introduced into the science of yoga by the Thycaud Ayyavu Swamikal a scholar and yogi who used to give lectures at 'Jnanaprajagaram'. While so a wandering sadhu who came to his village temple initiated him into spiritual world by giving the Balasubramanya Mantra. Mastering this mantra gave him a new vigour and zeal and he assumed the name Shanmukhadasa due to his deep devotion of Subramanya.

Ordinary days
As the burden of supporting the family fell on him, Kunjan Pillai took to many manual works. For many days he served as a labourer carrying building materials for the construction of Government Secretariat building in Trivandrum. For some time he worked as a document writer and also as an advocate's clerk. He stood first in a test for clerical posts in Government Secretariat Trivandrum conducted by Sir T Madhava Rao the then Divan of Travancore State. But he left the service after a short while as it curtailed his freedom and prevented his wanderings for spiritual exploitations and research.

Meets Subba Jatapadikal
In one of the Philosophical Conferences organised annually by the Travancore Kings at the Palace complex adjacent to Sree Padmanabha Swami Temple Kunjan Pillai met Subba Jatapadikal from Kalladaikurichin in Southern Tamil Nadu; a renowned teacher well versed in Tarka, Vyakarana, Mimasa, and Vedanta. Both were impressed by the other and Kunjan's wish to learn at Kalladaikurichin under him was granted.

He spent many years learning under Subba Jatapadikal. There he acquired deep and extensive mastery of all sastras in Tamil and Sanskrit. He also learned Siddha medicine, music, and martial arts. During this period he was greatly influenced by the works of Kodakanallur Sundara Swamikal a great Advaitin. He later translated his work Nijananda Vilasam containing the cream of Vedanta into simple Malayalam to guide spiritual aspirants.

Study of other religions
After completing his studies under Subba Jatapadikal he spent long periods of learning under a Christian priest. In a secluded church in Southern Tamil Nadu assisting the priest he learned Christian Religion and philosophy. Later he lived with an old Muslim well versed in Qur'an and Sufi mysticism who taught him the main tenet of Islam. Kunjan acquired proficiency reading Qur'an in the traditional way. Leaving him he wandered for months with many avadhutas in Southern Tamil Nadu and also traveled all over India. These days revealed to him that the basic concepts of all religions are the same.

Self-realisation
At the end of his wanderings and quest Kunjan Pillai was led to self-realisation by an avadhuta whom he met at a wayside in Vadaveeswaram a village in Tamil Nadu with whom he lived for many months in the forests without any contact with the outside world. It is believed that this avadhuta belonged to the line of immortal masters of Southern India; the Siddhas who knew the scientific art for realising God. He returned to Kerala as a great scholar and saint.

Major disciples
Swamikal's prominent disciples are Neelakanta Theerthapada and Theerthapada Parmahamsa. In 1893 Swamikal met his first disciple, Theerthapada, a Sanskrit scholar and an expert in treating snakebites. Inspired by Swamikal, he prepared many works interpreting Advaita for the common man. He also reformed the social and religious rituals and rules and prepared manuals for them. He died in 1921 and Swami installed a Sivalinga above his Samadhi Peeta, which is the only temple, consecrated by him.

In 1898, Theerthapada Paramahamsa became Swami's disciple. He, too, worked for the removal of caste-related injustices in Kerala society. He established many ashrams and also Theerthapada System for the line of sanyasins following Swami's teachings and methods.

Swami Chinmayananda, Swami Abedananda, and many other saints ascribes to Swami the responsibility for their turning to spiritual life. Swami has also many grihastha disciples like Bodheswaran, Perunnelli Krishnan Vaidhyan, Velutheri Kesavan Vaidhyan, Kumbalath Sanku Pillai etc. as well as sanyasi disciples like Neelakanta Therthapada and Theerthapada Parmahamsa who played very important role in renaissance and reformation in Kerala.

Death
Swamikal settled down at Panmana, a village in Kollam district, towards the end of his life. He attained mahasamadhi on 5 May 1924, aged 70, after a short illness during which he objected to taking any medicine He was buried at Panmana according to traditional Hindu saint funeral customs. Now, a temple dedicated to Lord Shiva stands above his grave.

Major works
Swamikal's writings comprise various forms, such as single stanzas, muktakas, bhajan songs, essays, critical works, translations, commentaries, short notes, and letters. Swamikal led a wandering life and left what he wrote with those who were with him at the time of writing. Most of the works were only partially recovered and published. There were no later attempts to collect and conserve them, which led to the gradual loss of many of them. A few works were discovered and published eight decades after his death and inspired serious discussion, such as Adhibhasha and Pracheena Malayalam Part -II. The Centre for South Indian Studies has formed the Chattampi Swami Digital Archive (CSDA) project as an attempt to collect and collate extant documents related to Swamikal. Important works available in print are:

 * Advaita Chinta Paddhati
 * Vedantasangraham
 * Vedanta Saram
 * Vedadikara Nirupanam
 * Christhumatha Saram
 * Christhumatha Nirupanam
 * Adi Bhasha
 * Keralathile Desa Namangal
 * Jivakarunya Nirupanam
 * Devarcha Paddhatiyude Upodghatam
 * Devi Manasa Puja Stotra Vyakhyanam
 * Nijananda Vilasam
 * Pranavavum Sankhya Darsanavum
 * Moksha Pradipa Khandanam
 * Prapanchathil Stri Purushanmarkkulla Sthanam
 * Pracheena Malayalam
 * Tamizhakam
 * Dravida Mahatmyam
 * Kerala Charithravum Tachudaya Kaimalum
 * Bhasha Padma Puranam
 * Malayalathile Chila Sthala Namangal
 * Srichakra Pujakalpam
 * Ozhuvilodukkam (Translation)

The following works are not available, except through excerpts published in various journals and books by contemporaries.

 * Advaita Panjaram
 * Chidakasa Layam
 * Tarka Rahasya Ratnam
 * Parama Bhattara Darsanam
 * Punarjanma Nirupanam
 * Brahmatatva Nirbhasam
 * Bhugola Sastram
 * Shanmata Nirupanam
 * Sarva Mata Samarasyam
 * Stava Ratna Haravali

Vedadikara Nirupanam
Vedadikara Nirupanam is considered as one of his greatest works. It refuted the baseless customs and rules that existed in Kerala. For the first time in the region's history the work questioned the monopolisation of Vedas, sciences and education by a minority. While Nitya Chaitanya Yathi read it to his Master Nataraja Guru, the Master told that 'The words of the book are true like fire and it was to be considered our luck that these papers have not got burned'.

Works on Vedanta
Swami wrote many guides and commentaries on Vedanta for the common man. Notable among them is Advaita Chinthapaddhathi (1949), an introductory manual on practical Advaita. written in simple language to enable ordinary people without knowledge of Sanskrit to learn Vedanta. The book describes the 'Trigunas', 'Trimurthees', 'Jivatmas', 'Panchabhutas', 'sukshma',  'sthula', 'Sarirotpatti', 'Dasagunas' 'Prapancholpatti', 'Tatvamasi' and related Vedic concepts.

Works on Christianity
Christumatha Nirupanam contains two books – the Christumatha Saram (meaning Cream of Christianity) and Christumatha Nirupanam. The Christumatha Saram is his summary of what Christianity is, in accordance with the classical Indian Purva paksha tradition. In Christumatha Chedanam, he criticises various tenets of Christianity which goes against the teachings of Christ. Relying on the Bible itself he disapproves the arguments supporting conversion presented by the missionaries.

Research methods
Pracheena Malayalam also aimed at awakening the mind of the people of the region divided by various complexes to a collective sense of 'We'. Convictions of common origin and belief in a common ancestry were indispensable for the development of a collective mindset. Swami explored the roots of Kerala society and original inhabitants, and sociologically and genealogically connected most of the present groups in Kerala including the priestly class to common ancestors who were the original inhabitants known as the Nakas. B. Hrdaya Kumari says that Pracheena Malayalam is not only a good example of Swamikal's logical arguments but is the earliest example of application of hypothesis and fixed methodology for historical studies.

Women's rights
Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. He stated that ancient religion and law in India gave equal status to women and that their role is very important in family and society. He stated that it was the misinterpretation of ancient texts resulting from male arrogance that degraded the position of women and their enslavement.

title: Chattampi Swamikal


text:
Warren Giles

Warren Crandall Giles (May 28, 1896 – February 7, 1979) was an American professional baseball executive. Giles spent 33 years in high-level posts in Major League Baseball as general manager and club president of the Cincinnati Reds (1937–1951) and president of the National League (1951–1969), and was elected to the National Baseball Hall of Fame.

Born in Tiskilwa, Illinois, Giles attended Washington & Lee University and served as an infantry officer in France during World War I. Before becoming a full-time baseball executive, he worked as a football and basketball official in the Missouri Valley Conference, a major U.S. college sports league.

General manager of the Cincinnati Reds
Giles was elected president of the Moline, Illinois, Plowboys baseball club in the Class B Three-I League at age 23 in 1919, beginning his 50-year career in baseball.

He eventually joined the St. Louis Cardinals' organization and rose to prominence as the president and business manager of their top-level farm teams, the Syracuse Stars (1926–1927) and Rochester Red Wings (1928–1936) of the International League. As a foreshadowing of his most powerful position in professional baseball, Giles spent part of the 1936 season as president of the International League.

Upon the recommendation of Cardinals' executive Branch Rickey, Powel Crosley Jr., owner of the Cincinnati Reds, appointed Giles as his club's general manager on November 1, 1936, succeeding Larry MacPhail. While the 1937 Reds won only 56 games and slid into the basement of the National League, the 1938 edition improved by 26 games to finish in the first division, earning Giles the 1938 Major League Executive of the Year award from The Sporting News. That season, he hired a future Hall of Fame manager, Bill McKechnie, to take charge of the Reds on the field. Then, on June 13, 1938, Giles swung one of the most successful trades in Cincinnati history, when he obtained starting pitcher Bucky Walters from the Philadelphia Phillies for catcher Spud Davis, pitcher Al Hollingsworth and cash.

Walters would help lead the Reds of 1939 and 1940 to back-to-back National League championships. The 1939 Reds, behind Walters' 27 victories and MVP-Award-winning season, captured the NL pennant by $4 1/2$ games, but they were swept by the New York Yankees in the World Series. Unfazed, the 1940 Reds won 100 games, with Walters accounting for 22 victories and leading the circuit in earned run average for a second straight season. They repeated as league champions by a 12-length margin, then, behind Walters' two complete game victories, they defeated the Detroit Tigers in a seven-game World Series for the second world title in modern club history.

The Reds boasted .500 or above teams through 1944, but declined beginning in 1945 and during the post-war era finished in the NL's second division and posted losing records for Giles' last seven seasons as the Reds' top executive. During this postwar period, he was given the added duties of team president by owner Crosley in 1948.

Despite the Reds' on-field struggles, Giles was a leading candidate to become baseball's third commissioner after Happy Chandler was fired in 1951. He was runner-up in the commissioner balloting to Ford Frick but succeeded Frick as president of the National League on October 8, 1951.

President of the National League
During his 18-year reign as chief executive of the Senior Circuit (including the full seasons of 1952–1969), Giles presided over several historic events.

The NL opened the West Coast and Southeastern United States territories by approving the transfers of the Los Angeles Dodgers and San Francisco Giants in 1958, and the Atlanta Braves in 1966. Giles' first full season, 1952, had been the last in which the eight-team league operated in the same cities as it had since 1900. In March 1953, the Braves pulled up stakes in Boston, where they had played since 1876 as a charter member of the National League, and moved to Milwaukee. That transfer — initially wildly successful, although the Braves would stay in Milwaukee only 13 seasons before settling in Atlanta — was the first in the series of franchise moves that shook Major League Baseball for the next two decades.

In addition, Giles' National League expanded to 12 teams by adding two clubs in both 1962 and 1969. Although, "who says you have to have a team in New York?" was Giles' notorious reply when asked if his league would seek to replace the Dodgers and Giants in New York City, the 1962 expansion, which created the Mets, returned the Senior Circuit to the city after a four-year absence. The same expansion brought Major League Baseball to Texas and the Southwest, with the Houston Colt .45s. In 1969, Giles' last year in office, his league expanded into Canada with the Montreal Expos, adopted divisional play, and played the first National League Championship Series, between the Braves and Mets. Between 1952 and 1969, the NL's member clubs, except the Chicago Cubs, also opened or were planning to open new stadiums.

Giles' presidency also saw the National League widen its advantage over the American League in the signing of African-American and Latin American players, resulting in a three-decade-long domination of the Major League Baseball All-Star Game. In clubhouse meetings before the midsummer classic, Giles famously would exhort the NL's players to uphold their league's honor. During his tenure, the National League won 16 of 22 All-Star games played, with one tie. (Two games were played each year from 1959 to 1962.) The NL also won ten of 18 World Series during Giles' term.

In addition, Giles worked vigorously to keep premier players in his league. After the advent of interleague trading without waivers in November 1959, he lobbied against the trade of National League superstars to the American League to preserve the NL's hegemony. He was successful until his former team, the Reds, traded Frank Robinson to the Baltimore Orioles after the 1965 season. Under Giles, the National League began a 33-year (1956–1988) streak during which it dominated the American League in attendance — a remarkable achievement, given that the Junior Circuit had two more member teams than the NL during 13 of those seasons (in 1961 and 1977–1988).

During the early weeks of the 1963 season, Giles became a figure of some controversy after he instructed the NL's umpires to strictly enforce the balk rule then in place. In response, the Senior Circuit's arbiters called 74 balks from the opening of the season on April 8 until April 26, when Giles announced a relaxation of the policy. Only two balks were called in the American League over the same period.

Giles, then 73, announced his intention to retire after the 1969 season and on December 5, Giants' executive Chub Feeney was elected to succeed him as president of the National League.

Honors
Giles was elected to the Cincinnati Reds Hall of Fame in 1969 and to the National Baseball Hall of Fame by the Veterans Committee, shortly after his death, in 1979.

The National League Championship Series trophy is named in his honor. Additionally, Minor League Baseball gives out the Warren Giles Award to outstanding minor league presidents.

Personal life
Giles was married to Jane Mabel Skinner from 1931 until her sudden death from cerebral hemorrhage in 1943. She was the daughter of Moline mayor, Charles T. Porter, President of Moline Paint Manufacturing Company, and the great-granddaughter of John Deere, founder of Deere & Co.. Her grandfather was architect Merton Yale Cady, grandson of inventor Linus Yale Sr.. Giles never remarried.

His son, William Yale Giles, has also had lengthy baseball career. After serving as an executive with the Reds, Houston Colt .45s/Astros and Phillies, he became a part-owner of the Phillies in 1981, and served as their club president until 1997 before becoming board chairman and then chairman emeritus. Following in his father's footsteps, Bill Giles is also honorary president of the National League.

Giles died in Cincinnati, Ohio from complications of cancer, aged 82. He is interred in Riverside Cemetery in Moline, Illinois.

title: Warren Giles


text:
Cathedral of St Bavo, Haarlem

The Cathedral of Saint Bavo is a cathedral in Haarlem, the Netherlands, built by Joseph Cuypers from 1895 to 1930 to replace the former waterstaatskerk in the Jansstraat called the St. Joseph. That church was itself a replacement for the Sint-Bavokerk, that had been converted to Protestantism from Catholicism in 1578. The Cathedral of Saint Bavo now serves as the main cathedral for the Roman Catholic Diocese of Haarlem-Amsterdam. Within the cathedral, the former sacristy has been converted into a small museum (schatkamer) containing historical artefacts from Haarlem's Catholic past.

History of the building
Since 1853 the church of St. Joseph served as a cathedral but it proved to be too small almost immediately, despite enlargements. Bishop Gaspard Bottemanne started the planning for building a new cathedral in 1893, which was to serve as a cathedral as well as a parish church. The original intention was to ask Pierre Cuypers to design the church, and it's possible he even made a first design, but due to his age his son, Joseph Cuypers, became the architect instead. Cuypers at first designed a church in a neo-gothic style that still clearly showed the influence of his father, but eventually, after numerous changes, Cuypers decided to focus on a neo-romanesque style instead, with influences from Byzantine and jugendstil architecture.

Construction started in 1895 with the choir and its radiating chapels, and on April 1, 1898, the cathedral was consecrated. In the years 1902 - 1906 construction continued with the transept and nave. Due to shortage of money the construction of the towers was postponed until 1927. In this period Cuypers was assisted by his son Pierre Cuypers Jr.

Despite the size of this cathedral, the former St. Josephs is still also a Catholic church, and there are several other catholic and former catholic churches in Haarlem. Today Haarlem has over 140 protected religious buildings, most of which have been converted for other uses.

History of the collection
Haarlem has had a Christian parish church since the 9th century. This first church was a filial church of Velsen, which itself was founded in 695 by Willibrord. It was a wooden church at the site of the current Grote Kerk on the Grote Markt. That church became formally a cathedral in 1559 when the first bishop Nicolaas van Nieuwland was appointed. Only 19 years later, after the Siege of Haarlem, the church was confiscated and converted to Protestantism as part of the Protestant Reformation. At this time most of the art and silver artefacts were also seized and what has survived is now in the collection of the Frans Hals Museum. The Haarlem Catholics took what they could carry with them and went underground. Since the Netherlands was officially no longer a Catholic nation, the underground Catholic places of worship were no longer called churches or kerken, but mission stations or staties. It is unknown how many staties existed in Haarlem at the end of the seventeenth century, but since town records show that these underground churches were tolerated and taxed by the Haarlem council in the eighteenth century, we can be certain that at least seven had more than 300 attendees for mass.

The station known as the St. Josephs statie met in a converted private home on the Goudsmitsplein until a Waterstaatskerk was built in 1853 in the Jansstraat behind the Grote Kerk, called the St. Joseph kerk. This church, with its formal exterior on the street, became the most popular Haarlem Catholic church. Slowly the other staties were closed in favor of this one Catholic church.

The various artefacts that survived from the Reformation, as well as from other defunct Haarlem catholic collections, have thus found their way into the collection and are now in the schatkamer, such as a 17th-century painting of the patron saint Bavo and silver from the chapel of Louis Napoleon, who resided for more than a decade at Villa Welgelegen. There are old chasubles, dalmatics, and surplices of the Haarlem clergy, richly embroidered, and showing popular Catholic themes. The French ones are probably also from the Louis Napoleon period, but the earliest are Flemish in origin and date back to the early 16th century.

title: Cathedral of St Bavo, Haarlem


text:
Talk:Anthrobotics

Have cleaned
Have cleaned up a bit, but anyone who wants to carry this on, please do so.

title: Talk:Anthrobotics


text:
How Watson Learned the Trick

"How Watson Learned the Trick" is a Sherlock Holmes parody written by Arthur Conan Doyle in 1924. It concerns Doctor Watson attempting to demonstrate to Holmes how he has learned the latter's "superficial trick" of logical deduction by giving a summary of Holmes' current state of mind and plans for the day ahead, only for Holmes to then reveal that every single one of Watson's deductions is incorrect.

Conan Doyle was one of several authors commissioned to provide books for the library of Queen Mary's Dolls' House; others included J. M. Barrie, Thomas Hardy, Rudyard Kipling and W. Somerset Maugham. Conan Doyle was provided with a book approximately 1.5" x 1.25" (3.75 cm x 3.15 cm) into which he wrote the 503-word story of How Watson Learned the Trick by hand, taking up 34 pages. The original manuscript is still part of the Dolls' House library.

Publication
The story was published in the souvenir book, The Book of the Queen's Dolls' House Library (1924), and in the New York Times on 24 August 1924. It appears in the Penguin collection The Uncollected Sherlock Holmes (ISBN 0-14-006432-X).

A new version, a replica based on the miniature book created for Queen Mary's Doll's House by Conan Doyle, was published in October 2014 by Walker Books in collaboration with Royal Collections Trust (ISBN 978-1-4063-4597-1).

Adaptations
A scene very much in the manner of "How Watson Learned the Trick" is featured in the 1985 television adaptation of "The Adventure of the Resident Patient" in the Sherlock Holmes television series starring Jeremy Brett, with Watson attempting to apply Holmes's methods to uncover his friend's current state but largely failing, although Holmes does admit that "there is an element of truth in what you say".

The story was incorporated into an episode of the Imagination Theatre radio series The Further Adventures of Sherlock Holmes. The episode, also titled "How Watson Learned the Trick", aired on 20 April 2008.

"How Vido Learned the Trick" by fantasy author Josh Reynolds, featuring sage-detective Zavant Konniger and his halfling manservant Vido, was published in the 2018 Warhammer Fantasy anthology Inferno! Volume 1.

title: How Watson Learned the Trick


text: User talk:213.145.173.222

title: User talk:213.145.173.222


text: Category:Communes of Nièvre

title: Category:Communes of Nièvre


text: Wikipedia:Wikipedia Signpost/2005-01-31

title: Wikipedia:Wikipedia Signpost/2005-01-31


text: Category:Slovak singers

title: Category:Slovak singers


text:
Business Application Programming Interface

Business Application Programming Interface (BAPI) is used in mySAP to achieve business related functionalities. It is a remote-enabled function module which is provided by SAP.

Description
BAPIs enable access to SAP functions across formal, stable and dialog-free interfaces. These interfaces can be used by external applications developed by customers and complementary software partners as well as by other SAP applications. Defined as API methods of SAP Business Object Types, these object types are used within the Business Framework to enable object-based communication between components.

Business objects and their BAPIs enable object orientation to be used in central information processing in companies. For example, existing functions and data can be re-used, trouble-free technical interoperability can be achieved and non-SAP components can be implemented. Applications can use BAPIs to directly access the application layer of the R/3 System and, as clients, applications can use the business logic of the R/3 System. BAPIs provide the client with an object-oriented view of the application objects without needing to know the implementation details. BAPIs are always developed by defining scenarios which are used to map and implement system-wide business processes.


text:
Sadhbh

In Irish mythology, Sadhbh or Sive was the  mother of Oisín by Fionn mac Cumhail. She is either a daughter of Bodb Derg, king of the Síd of Munster, or may derive in part from Sadb ingen Chuinn, daughter of Conn of the Hundred Battles.

The legend goes that Sadhbh was enchanted to take the form of a doe for refusing the love of Bob Doireach (or Fear Doirche), the dark druid of the Men of Dea (here meaning the Tuatha Dé Danann). She held this form for three years, until a serving man of the Dark Druid took pity on her and told her that if she set foot in the dún (fort or castle) of the Fianna of Ireland, the druid would no longer have any power over her. She then travelled straight to Almhuin (Fionn's house) and was found by Fionn while he was out hunting. Since Sadhbh was a human in animal form, she was not harmed by Fionn's hounds Bran and Sceolan, as they too had been transformed from their original human shape. On their return to Almhuin, Sadhbh became a beautiful girl once more and soon she and Fionn were married. Fionn loved her so much that he gave up hunting and all other pleasures but her, and she quickly became pregnant.

It was while Fionn was in battle against the Vikings that Sadhbh was taken from him. A false image of Fionn and of Bran and Sceolan appeared outside the dún and Sadhbh ran out to her husband, unaware of the danger. As soon as she reached the false image it changed to reveal the Fear Doirche, who took out a wand made of hazel and struck her, thus she became a deer once more.

Fionn spent seven years searching for Sadhbh, but to no avail. At the end of these seven long years, a wild boy was found in the forest while the Fianna hunted. Immediately, Fionn recognised in the boy's face some of Sadhbh's features and realised he was looking at their son. He was named Oisín and over time he became as famous as his father is in Irish mythology.

title: Sadhbh


text:
Tiger Division

Tiger Division may refer to:

 * 88th Division (National Revolutionary Army), China (1932–1948)
 * 373rd (Croatian) Infantry Division (Wehrmacht) (1943–1945)
 * Capital Mechanized Infantry Division, Republic of Korea (formed 1948)
 * 19th Division (Imperial Japanese Army) (1915–1945)
 * 10th Armored Division (United States) (1942–1945)

title: Tiger Division


text: Talk:Katrina Elam

title: Talk:Katrina Elam


text:
The Oil, the Baby and the Transylvanians

The Oil, the Baby and the Transylvanians (Pruncul, petrolul și ardelenii, ) is a 1981 Romanian Red Western directed by Dan Pița.

It dramatises the struggles of Romanian and Hungarian settlers in a new land, the American frontier. Despite the American setting, including such minor details as use of the phrase "Bad-lands", it was shot entirely in Romania. A group of American Fulbright Scholars served as uncredited script consultants to make the English-language portion of the script sound more authentic.

It is a sequel to The Prophet, the Gold and the Transylvanians and The Actress, the Dollars and the Transylvanians, which are the first two parts of the trilogy.

Plot
The Oil, the Baby and the Transylvanians is the third part of a fairly successful Romanian trilogy about three Transylvanian brothers, their families, and their companions in frontier America, on the Great Plains. Set in the 1880s, the drama, comedy, and perhaps appeal of the film comes from the characters' difficulty in adjusting to the American rhythm and lifestyle.

The youngest of the Brad brothers, Romulus, and his American fiancée, June, are expecting a baby. The wedding celebration is eagerly anticipated by all the family and organised according to ancient Romanian customs.

Meanwhile, the middle brother John, who is honest, courageous, and fast on the draw, is held in increasingly high esteem by the townsfolk as he faces down a series of bullies and hoodlums, which sets up several gunslinging showdown scenes. Eventually John is elected as sheriff. He hunts these "Wanted" criminals to subsidise Romulus' decaying ranch.

Traian, the eldest of the three brothers, goes looking for water for his cattle and passes through the land of the Orbans, who are ironically Hungarian-Transylvanian farmers. The Orbans and Brads forge an important alliance and friendship against outside danger and violence. However, instead of finding water on his land, Traian finds oil. But will the promise of riches corrupt the brothers and tempt them away from their new home?

Main cast

 * Mircea Diaconu as Romulus (Romi) Brad
 * Ilarion Ciobanu as Traian Brad
 * Ovidiu Iuliu Moldovan as Ion Brad a.k.a. Jonn Brad
 * Tania Filip as June Brad, wife of Romi

Director

 * Dan Pița


text:
User talk:Sasuke1990

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, you can sign your name on Talk and vote pages using three tildes, like this: ~~~. Four tildes (~~~~) produces your name and the current date. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome! -- Mgm|(talk) 10:32, Feb 7, 2005 (UTC)
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style

Centrifuging and decanting
Please post questions at the reference desk. I'll be removing your questions from the main article namespace.

Decanting = pouring of a liquid carefully enough that you can leave a solid substance at the bottom of a beaker or erlenmeyer. See also decantation.

Centrifuging = See Centrifugation.

Hope that helps. Mgm|(talk) 10:28, Feb 7, 2005 (UTC)

Blanking articles
Please stop removing content from Wikipedia; it is considered vandalism. If you want to experiment, please use the sandbox. Thank you. -gadfium 09:41, 22 Mar 2005 (UTC)

title: User talk:Sasuke1990


text:
Talk:Casein

Opening paragraph capitalisation and context
The opening paragraph says, in part, “The j Casein has a wide variety of uses...”. Whatever “j Casein” is it shouldn’t be mentioned without prior explanation and not should casein be capitalised. Scotia70 (talk) 08:46, 11 March 2019 (UTC)

— Preceding unsigned comment added by Zainxvel (talk • contribs) 08:20, 19 October 2020 (UTC)

Failed verification
This article verifies the information under Uses--Food re: casein reducing burning feeling caused by capsaicin and can be used to replace the citation currently in page, which does not contain the information in question. https://www.psychologytoday.com/us/blog/brain-babble/201702/why-does-drinking-milk-ease-the-pain-eating-spicy-food Based on the entry for Psychology Today in the Encyclopedia Britannica it looks like a reputable source. https://www.britannica.com/topic/Psychology-Today 12.187.77.2 (talk) 21:41, 13 January 2021 (UTC)

Possible vandalizing?
At the start of the second paragraph, the word 'Funny' appears to take the place of Casein. Not sure if something's up... 113.197.9.10 (talk) 03:31, 3 March 2021 (UTC) -Newbie editor
 * , thanks. You might be interested in Cleaning up vandalism. Adrian J. Hunter(talk•contribs) 11:55, 3 March 2021 (UTC)

Chemistry facts
I find the article lacks some of the features found in other articles about single-molecule materials (Chemical compounds), such as Methane or Cyanoacrylate. I know this information is available from verifiable public sources. I am not expert in the use of chemistry tags (i.e. chembox) or Wikimedia Commons for molecular diagrams but I can try if no one else will.

missing Facts:
 * 2D molecular diagram
 * various chemical name(s)
 * molecular weight
 * changes in phase or viscosity
 * stability or degradation (denaturing, lysis) in various environment exposures (temperature, pH, enzyme, catalyst)
 * byproducts of destabilization (I'm sure this splits into many smaller and quite interesting molecules particularly significant to nutrition & health).

Sources:
 * NIH
 * Mol-Instincts Chemical Database, Predicted on Quantum.

I have reached out to David S Horne to check on other sources and also to verify permission to use the micelle diagram he probably authored that is presently found in this article. Stephen Charles Thompson (talk) 21:13, 25 September 2021 (UTC)

 * Remember that casein is a mixture of proteins, not a chemical. There's not going to be a single molecular structure or molecular weight, nor are there (to my knowledge) alternative chemical names.  Adrian J. Hunter(talk•contribs) 01:53, 26 September 2021 (UTC)
 * from my limited review of studies it is milk that is a mixture of proteins, casein being one of them. I do see that there are two or three forms of casein, each with their own specific name, with slight variation in an amino acid in the chain. chemistry facts for each could / should be represented. Stephen Charles Thompson (talk) 18:58, 26 September 2021 (UTC)

How was the curd made first time
How was the curd made first time 2409:4050:2D85:9AD2:0:0:7A4B:2610 (talk) 14:52, 11 April 2022 (UTC)

Wiki Education assignment: Biochemistry I
— Assignment last updated by Past3907 (talk) 16:33, 2 November 2023 (UTC)

title: Talk:Casein