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Talk:Anglican Diocese of Sydney

Talk Archives
Talk archive to mid-June 2006

Relationships within the Diocese
A long bulletin-board type discussion between Amandajm and angusj (which discussed how they would improve the church, rather than how to improve this article) has been deleted. As far as the Relationships within the Diocese section of the article, it is whiney and complaining and drenched in (anti-diocese) POV. I am in Iowa, USA and I am not Anglican so I have no dog in this race. Joe Hepperle (talk) 00:38, 22 July 2009 (UTC)

Book of Common Prayer / A Prayer Book For Australia
The prayer book question troubles me as an outsider- I live in the Hunter Valley- for a number of churches (The Cathedral St Peters Hornsby, St James Turramurra, John Mark Sefton Hill St Philips Church Hill to name just 5 I know personally regularly use the BCP and at least the Cathedral and SS Philips and Peter are in no way high church. Does this need re writing Backnumber1662 07:39, 21 June 2006 (UTC)
 * That's a fair question which I can't authoritatively answer (though I'm confident it's use is uncommon at best). --angusj 09:17, 21 June 2006 (UTC)
 * I think you will find there are more than that too... I remember St Johns Cathedral Parramatta and St Andrews Roseville also have regular 1662 services. They may not use them as regularly as you may like, but neither of these places fits the definition/description on the main page. --Petedenham 13:22, 22 June 2006 (UTC)

furthering the evangelical cause
[Moved from Angusj:talk] You've said "their". I think it should be "the" evangelical cause. Their is a bit personal. From what I know about the Church league, the statement that their main purpose is to ensure that the Archbishop will be Evangelical is absolutely correct. --Amandajm 06:12, 18 June 2006 (UTC)
 * No, that "their" was left from someone else's edit. I was simply trying to preserve as much of the previous edit as possible. I'm very happy if you want to change it. --angusj 06:41, 18 June 2006 (UTC)
 * I think the reason why the original author used their rather than the evangelical cause, is the Sydney Anglicans have been accused of sheep stealing from other churches, i.e. involved not in prostelyzing, but in theft of church members. There is also a general consensus that the Anglican Church, because it is a self contained chain (like Coles), and the Dioceses own and control EVERYTHING, that it is very self contained, i.e. Anglicans are NOT ecumenical. This of course reflects the church structure 110.33.120.196 (talk) 08:53, 26 October 2014 (UTC)

Robes & "the priesthood of all believers"
Yes, it's biblical. But everytime it is used as a justification for something that is done by Sydney, it seems to me, as a woman who seriously considered ordination and who would have had to uproot a whole family and shift to another diocese to do it, to be highly offensive to every woman in my position. Please don't put it back. --Amandajm 11:54, 26 June 2006 (UTC)
 * I'm quite happy with the way you've left that section now. However, I really couldn't leave your prior edit alone since it was plainly wrong. (The whole section needs significant reworking - it's hard to follow and has too much information of questionable relevance.) --angusj 13:19, 26 June 2006 (UTC)
 * ps: While this isn't relevant to the discussion here, you might be happy to know that I am in favour of women's ordination. --angusj 13:30, 26 June 2006 (UTC)

Hi, Angus! You've done a great job of tidying up that section. It was a bit clumsy. Thankyou for sorting out the other matter for me. My additional word was merely an indication that I was feeling rather put out. --Amandajm 09:09, 27 June 2006 (UTC)
 * Thanks! I'm delighted that you're happy with it. :) --angusj 13:28, 27 June 2006 (UTC)

I'm a bit confused about the discussion of priesthood of all believers on this and other pages. The concept comes out of 1 Peter and means that all believers are God's priests not in the sacramental sense (for that is Christ's work alone) but in the representative sense. For Israel was meant to be a nation of priests, going between the Gentiles and God. Now Christians are to go between unbelievers and God; being his mouthpieces, explaining the gospel.

The concept is not about ordination. It does not refer to the elder/presbyter/overseer of Titus and 1 Timothy (which was left 'priest' at the English Reformation). While all Christians are God's priests, they are not all presbyters. Thus it is invalid to say that Sydney's decision not to ordain women, contradicts their acceptance of the priesthood of all believers. For one is about the status of Christians before God and mankind, and the other is about about a role some Christians fulfil within God's church. Journeyman 06:12, 29 June 2006 (UTC)

 * Journeyman, when I substantially revised the "Robes" section several days ago I removed the statement that included "priesthood of all believers" because I didn't think it was relevant either. Perhaps you weren't aware of that - otherwise further discussion should really be for another forum (eg: http://www.sydneyanglicans.net/) since all discussion here should be restricted to the article. --angusj 07:18, 29 June 2006 (UTC)

 * Hi Angusj, I wasn't wishing to start a forum-style discussion here. The discussion on other pages had confused the priesthood of all believers with the ordination of presbyters and I wanted to clear up the confusion. That's all. Journeyman 20:50, 1 July 2006 (UTC)

 * Hi again Journeyman. Yes your clarification was brief and helpful, so thank you. My suggestion should have been directed more explicitly at all of us (including me), since several of us have had a tendency to go off topic into discussions of theology and styles of worship :). --angusj 23:02, 1 July 2006 (UTC)

re passage about defence of Scriptural orthodoxy
"It has been suggested that the Diocese's very public and zealous defence of Scriptural orthodoxy is overshadowing its Gospel message."

There were three references attached to this passage. I followed them, looking for the support of this statement which begins "It has been suggested...."

Now, while, on one hand I accept that it may have been suggested..., none of the three references were directly suggesting anything that was specifically critical of the Anglican Diocese of Sydney. In fact, two of the articles are written by Anglican clergymen within the Sydney Diocese.

One might, of coures, use the material contained within the three articles to present an argument, if one wished to. But as it stands, the statement that "It has been suggested...." was unsupported by the references. So I deleted them.

--Amandajm 07:30, 6 July 2006 (UTC)
 * OK, I agree that the references didn't clearly correlate with the statement so I'll remove that too. By the way Amandajm, I think the pic you added is terrific! --angusj 07:58, 6 July 2006 (UTC)

 * Cool. I changed the sentence from POV by adding the "It has been suggested" preface, but I didn't check the links. My Bad. Thanks. Journeyman 01:08, 7 July 2006 (UTC)

By the way, this section very accurately points out what I have enlisted below in the Controversies section. Not only this commitment, but this OVERCOMMITMENT, what is known as Bibliolatry, this idolatry of the Bible, and taking ONLY what is enlisted in the bible as being biblical, is causing huge incongruence with their acceptance of the Gospel message 110.33.120.196 (talk) 08:35, 26 October 2014 (UTC)

Links to churches
I removed a link under See also to Christ Church St Ives. It wasn't working anyway. I think that there is a place for a link to a list of Sydney's Anglican churches, but I don't think that See also is the place for a link to every church in the diocese. --Amandajm 11:50, 22 August 2006 (UTC)

 * I agree. -- angus j  22:16, 22 August 2006 (UTC)

 * Same goes for the External Links area. We could start List of churches in the Anglican Diocese of Sydney but some might consider it cruft. --Journeyman 01:21, 12 January 2007 (UTC)

 * I just removed a link to an article on Narremburn Anglican, per the above discussion. I think the List idea might be interesting and have started an 'offline' version under my user page. Please contribute! :) Journeyman 01:22, 18 April 2007 (UTC)

Proscribed roles of M&F
I deleted the reference to the roles of "Men and Women as set down in .....Genesis".

My reason for doing this is that I believe some people mistake the description of Eve as the "help" of Adam as meaning that Eve has a subordinate role.

There are two ways to help. A mother says to a toddler "Come and help me put the washing out! You can pass the pegs." The same mother says "Let me help you do your jigsaw puzzle. Why don't you try turning that piece around?" In these two applications of the same word "helping" takes on two very different meanings.

While men often see a wife as the person who passes them the light globe, the woman sees herself as the person who holds the ladder steady while he climbs it.

When we say "God, help me!" we don't mean "God, stand by and be my assistant." What we mean is "God, save me!", "God, comfort me!" or "God, heal me!"

Like the God who is called on in times of need and darkest distress, in her role as "help" a woman is anything but subordinate. Hence I removed the reference to a supposed ordained order. (On the grounds that it is open to interpretation and ought not be taken as a given)

--Amandajm 12:09, 22 August 2006 (UTC)

Amandajm why are you pushing your hobby horse on Genesis here? It may not be the interpretation you agree with but clearly it is the interpretation of the Sydney diocese. Your view on the matter is irrelevant to the clear and public Sydney Anglican view which should be neutrally presented in this article.

Hi, whoever you are! (I wish people would give themselves an identity of some sort). The problem is that I am a Sydney Anglican and I think that rather than making the statement "blah de blah as set down in Genesis" there needs to be some explanation of how the Genesis passage is being interpreted. Because, as I have made clear, it is open to two very different interpretations. Or hobby horses, if you like. --Amandajm 13:53, 23 November 2006 (UTC)

Apartheid??
Does anyone have any references for "there was also a considerable support for Apartheid. Broughton Knox for example in his writings advocated that doctrine" DBK now has three volumes of his writing published, is it in there? If there is no evidence for this, then this section should be deleted. Echinoman 13:38, 5 October 2006 (UTC)

I had put a request for a citation in this section back in July, and none has been given. Unless someone provides one, I think this bit should be deleted. "Any unsourced material may be challenged and removed....The threshold for inclusion in Wikipedia is verifiability, not truth. "Verifiable" in this context means that any reader must be able to check that material added to Wikipedia has already been published by a reliable source, because Wikipedia does not publish original thought or original research." -- Verifiability -- BenStevenson 20:43, 5 October 2006 (UTC)

I think it was backnumber1662 who wrote it. I've left a message to see if they have any references. Echinoman 12:07, 12 October 2006 (UTC)

It seems backnumber1662 has added some references unfortunately they're all books I don't have access to. I have contacted a few people with regards to the claims about Broughton Knox to cross-check the claim. Some claims appear circumstantial, such as DBK going to be Principal of George Whitefield College. In fact GWC is the college of the evangelical and (IIRC) integrated Church of England in South Africa. Also, Donald Robinson may have refused to meet Desmond Tutu for theological reasons (a newspaper report would be useful on that one). Journeyman 00:01, 17 October 2006 (UTC)

 * DBK's views on race are covered in

I am still to read any of these but in my correspondance it seems the word "advocate" is too strong, but he apparently thought that segregation would lead to greater societal harmony: five families in five houses would be more peaceful than five families in one house. Also it seems in arguing this, he wasn't being intentionally racist. I will write more once I've read the source material. I have removed the comments about Desmond Tutu and DBK going to GWC. Journeyman 04:48, 23 October 2006 (UTC)
 * 1) D.B. Knox, "Race", In: Selected works of Broughton Knox (Volume 3): The Christian Life, (Eds. T. Payne & K. Beilharz), Matthias Media, 2006.
 * 2) M. Cameron, An Enigmatic Life: David Broughton Knox, Father of Sydney Anglicanism, Acorn Press, 2006, pp 308-309
 * 3) D.B. Knox, Not by Bread Alone, Banner of Truth, 1989, p 55.

 * Might I respectfully suggest that before you remove wording such as advocate you read what DBK wrote. You will then see that not only did he strongly advocate apartheid in South Africa he also advocated it in Australia. You might also be interested to know that he personally attacked Mr John Sandeman (a writer for Southern Cross the offical paper of the Diocese) for his 'mixed parentage' (see Mr Sandemans account here http://www.sydneyanglicans.net/community/viewtopic.php?t=1694&postdays=0&postorder=asc&start=270 and following pages - there are a lot )Backnumber1662

 * I participated in the discussion with Mr Sandeman, and helped in the early stages of the editorial process for Knox Volume 3 (referred to above). Pax Backnumber 1662, I do not believe that the assertions regarding support for apartheid can be substantiated from these sources.--Gordon Cheng.

The issue of apartheid that was raised here is currently being debated on the Sydney Anglican website at http://your.sydneyanglicans.net/community/viewtopic.php?t=2267 There seems to be some difficulty in coming across primary documents to support this idea that many Sydney Anglicans supported apartheid in the 70s or at any time. If anyone has a point of view or actual facts they could join in. Echinoman 02:55, 3 December 2006 (UTC)

It is interesting and very sad that my points about the history of the Diocese ( i added the sections about Archdeacon Scott and some of the material on Bp Broughton) and on the 'red book' and on the positive (or at least politically correct) parts of the diocesan politics (Again i added the section on Abp Loanes championship of 'boat people') have survived. that part on this topic (substantiated with proper sources widely available in the major work on the Anglican church in Australia Bruce Kaye (Ed) Anglicanism in Australia: A History (ISBN 0522850030) (Dr Kaye was the General Secretary of General Synod his book has been respectfully reviewed (e g here http://www.api-network.com/cgi-bin/reviews/jrbview.cgi?n=0522850030) has been deleted. I propose to repost it when I have the source information used in Dr Kayes book (which is no longer available at Moore College Library nor at the State Library of New South Wales). I will fully and at length quote the views of D B Knox which according to Dr Kayes book fully substantiate the charge that he advocated apartheid in Australia) I also note that in Abp Robinsons review of this book he did not object to the comments about D B Knox (though he did object to some about the diocesan relationship with the then segregated Church of England in South Africa and which in view of His Grace's objections I did not include).Backnumber1662 06:49, 6 January 2007 (UTC)

Dear Backnumber 1662, I deleted the segment on apartheid because I cannot find any primary sources for it. I waited for a month to see if anyone could come up with one. The only source that is available is the opinion of Bill Lawton. None of the other sources appear to exist. As you said, Moore college does not have these volumes, nor any other library in NSW that has an on-line catalogue. If support for apartheid was considerable then there should be some primary evidence for it. I invite you to contribute to the on-line discussion linked above as soon as you have any information. From what I can gather DBKs view was somewhere between the sort of multiculturalism that existed in Australia up until 2005 and the form of self determination that exists for the Inuit in Canada. I can find nothing that would suggest that he supported the sort of discrimination that was the hallmark of apartheid however I am very open to being proved wrong. Echinoman 11:57, 7 January 2007 (UTC)

The references I deleted were
 * "The Bible Teaching about Race", Christian Faith Society, Sydney 1978.

 * "Apartheid", Christian Faith Society, Sydney 1981.

If anyone has access to these publications then it would be appreciated.Echinoman 22:15, 12 January 2007 (UTC)

Photos of former archbishops
I personally think that photos of former archbishops is unnecessary and cluttering. Do others agree? -- angus j  06:26, 28 November 2006 (UTC)
 * keen to forget Harry Goodhew, Angus? ;) Jensen2007 13:15, 5 December 2006 (UTC)
 * LOL. No, I was really thinking that these photos draw too much attention to the past. But Michael, if you think I'm a liberal in the Goodhew mould then so be it! :). -- angus j  21:59, 6 December 2006

(UTC)
 * I've come on this dicussion rather late, not having visited this page for a while. I'd like to make a few points-

I put up the photos. I think that the text in general needs a few more photos but my inclusions were based of availability. I would be happy to see a few faces on notable people in a gallery at the end. --Amandajm 03:12, 18 March 2007 (UTC)
 * For those who are not Sydney Evangelicals (which is the more accurate name for this page, as that is how we are known), to say "a liberal in the mold of Harry Goodhew" is not to imply an exponent of Liberal Theology. It simply implies that Harry Goodhew was a little more liberal than the present archbishop, showing, for example, some sympathy towards the cause of Women's Ordination.
 * There appears to be some sort of a slur implied in Jensen2007's question. I can't quite understand why this forum has been used for that purpose, or why Jensen2007 would wish to cast some little stone in the direction of a man whose style of ministry has been marked by love, humble service, self-effacement, outreach, wisdom and implacability in the face of challenge to his own right as archbishop to show faith, kindness and respect towards others.
 * Harry is no longer Archbishop of Sydney. Since no just cause for crucifixion could be found within his term office, I would like to call upon you to respect his retirement from Sydney politics and give over your efforts to prayerful support of his work with those in the slums and garbage dumps of Africa.
 * Hi again Amanda. If Jensen2007 is who I think he is then I'm very confident that no slur was intended by suggesting I'm a Goodhew supporter. Likewise I'm very confident that Jensen2007 intended no disrespect of former archbishop Goodhew. Anyhow, thanks for making it clear to those outside the diocese that Goodhew was still very much aligned with the the reformed evangelical tradition that's prevalent in the Sydney diocese. -- angus j  11:53, 18 March 2007 (UTC)
 * Thanks for your reply, Angus. You're probably right. --Amandajm 12:28, 18 March 2007 (UTC)

I think they disrupt the flow of the text. There is a photo gallery module for WP we could use, or the photos could be shifted to individual Abp pages. --Journeyman 01:19, 12 January 2007 (UTC)

 * I'd leave a couple of them in, perhaps the more important ones. But one for each Bishop or Archbishop is too much. JROBBO 04:05, 21 January 2007 (UTC)

Sydney Anglican userbox now available
--One Salient Oversight 01:53, 17 April 2007 (UTC)

Canon Law
There are a number of unsupported claims that various actions are "contrary to Canon Law". Canon B5:1 reads, "The minister may in his discretion make and use variations which are not of substantial importance in any form of service authorised by Canon B1 according to particular circumstances." Canon B5:3 defines what constitutes a variation "of substantial importance": "All variations in forms of service and all forms of service used under this Canon shall be reverent and seemly and shall be neither contrary to, nor indicative of any departure from, the doctrine of the Church of England in any essential matter."

Any change according to scripture is according to Canon. These references need to be deleted or supported.

--Leadryl (talk) 01:20, 15 September 2009 (UTC)

How did this happen?
The article doesn't give a very good sense of why and how the Sydney diocese came to develop so differently from the other Anglican dioceses in Australia. More information on this would be useful. john k (talk) 16:50, 27 August 2010 (UTC)

 * The answer is 1 word: Hillsong 2001:8003:6A23:2C00:70C5:1AAB:CD97:7A62 (talk) 04:51, 1 April 2018 (UTC)

Re-location
The buildings facing the intersection of Old Northern Rd and Castle Hill Rd have been demolished. Why? —Preceding unsigned comment added by KevDog32 (talk • contribs) 12:44, 22 May 2011 (UTC)

Censorship???
What's up with this CENSORSHIP??? This has nothing to do with WP:SOAPBOX or WP:RIGHTGREATWRONGS but are valid criticisms of the subject matter at hand. Atheist3500 (talk) 19:15, 4 November 2014 (UTC)
 * This Talk page is for discussion of the article and how to improve it, not for rants about the subject of the article. EEng (talk) 20:33, 4 November 2014 (UTC)

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title: Talk:Anglican Diocese of Sydney


text:
Franz Sigel

Franz Sigel (November 18, 1824 – August 21, 1902) was a German American military officer, revolutionary and immigrant to the United States who was a teacher, newspaperman, politician, and served as a Union major general in the American Civil War. His ability to recruit German-speaking immigrants to the Union armies received the approval of President Abraham Lincoln, but he was strongly disliked by General-in-Chief Henry Halleck.

Early life
Sigel was born in Sinsheim, Baden (Germany), and attended the gymnasium in Bruchsal. He graduated from Karlsruhe Military Academy in 1843, and was commissioned as a lieutenant in the army of the Grand Duchy of Baden. He met the revolutionaries Friedrich Hecker and Gustav von Struve and became associated with the revolutionary movement. He was wounded in a duel in 1847. The same year, he retired from the army to begin law school studies in Heidelberg.

After organizing a revolutionary free corps in Mannheim and later in the Seekreis county, he soon became a leader of the Baden revolutionary forces (with the rank of colonel) in the 1848 revolution, being one of the few revolutionaries with military command experience. In April 1848, he led the "Sigel-Zug", recruiting a militia of more than 4,000 volunteers to lead a siege against the city of Freiburg. His militia was defeated on April 23, 1848 by the numerically inferior but better led troops of the Grand Duchy of Baden.

In 1849, he became Secretary of War and commander-in-chief of the revolutionary republican government of Baden. Wounded in a skirmish, Sigel had to resign his command but continued to support the revolutionary war effort as adjutant general to his successor Ludwik Mieroslawski. In July, after the defeat of the revolutionaries by Prussian troops and Mieroslawski's departure, Sigel led the retreat of the remaining troops in their flight to Switzerland. Sigel later went on to England. Sigel emigrated to the United States in 1852, as did many other German Forty-Eighters.

Sigel taught in the New York City public schools and served in the state militia. He married a daughter of Rudolf Dulon and taught in Dulon's school. In 1857, he became a professor at the German-American Institute in St. Louis, Missouri. He was elected director of the St. Louis public schools in 1860. He was influential in the Missouri immigrant community. He attracted Germans to the Union side and antislavery causes when he openly supported them in 1861.

American Civil War
Shortly after the start of the war, Sigel was commissioned colonel of the 3rd Missouri Infantry, a commission dating from 4 May 1861. He took part in the capture of Camp Jackson in St. Louis by Brig. Gen Nathaniel Lyon on 10 May.

In the summer of 1861, President Lincoln actively sought the support of antislavery, pro-Unionist immigrants. Sigel, always popular with the German immigrants, was a good candidate to advance this plan. He was promoted to brigadier general on 7 August, to rank from 17 May, one of a number of early politician-generals elevated by Lincoln.

In June, Sigel led a Federal column to Springfield in southwest Missouri. He then moved to Carthage, to cut off the retreat of pro-Confederate Missouri State Guard troops previously defeated by Lyon at Boonville.

In the subsequent Battle of Carthage on 5 July, Sigel's outnumbered force was driven back by the State Guard. The action was strategically insignificant, but did encourage pro-Confederate recruitment.

Sigel then joined his troops with the army under Lyon, which marched to Springfield in pursuit of the State Guard. In the Battle of Wilson's Creek, on 10 August, he led a flanking column which attacked the rear of the rebel force, but was routed. After General Lyon was killed, Sigel assumed command of the army, and conducted the retreat to Rolla.

In early 1862, Sigel was given command of two divisions of the Army of the Southwest under Samuel R. Curtis. The army moved through Springfield into Arkansas, and met Confederate troops under Maj. Gen. Earl Van Dorn in the Battle of Pea Ridge on 8-9 March. Sigel's finest performance was in this battle. His troops fought well, and on 9 March he personally directed the Union artillery in the attack which routed the Confederates.

Sigel was promoted to major general on 21 March 1862. He served as a division commander in the Shenandoah Valley and fought unsuccessfully against Maj. Gen. Thomas J. "Stonewall" Jackson, who outwitted and defeated the larger Union force in a number of small engagements. He commanded the I Corps in Maj. Gen. John Pope's Army of Virginia at the Second Battle of Bull Run, another Union defeat, where he was wounded in the hand.

Over the winter of 1862–63, Sigel commanded the XI Corps, consisting primarily of German immigrant soldiers, in the Army of the Potomac. When Ambrose Burnside assumed command of the Army of the Potomac, he instituted 'grand divisions', consisting of two corps each; Sigel assumed command of the Reserve Grand Division, consisting of the XI and XII Corps. The Reserve Grand Division saw no action; it stayed in reserve during the Battle of Fredericksburg. After the battle, and the dissolution of the grand divisions, Sigel returned to command of the XI Corps. He had developed a reputation as an inept general, but his ability to recruit and motivate German immigrants kept him employed in a politically sensitive position. Many of these soldiers could speak little English beyond "I'm going to fight mit Sigel", which was their proud slogan and which became one of the favorite songs of the war. They were quite disgruntled when Sigel left the XI Corps in February 1863, and was replaced by Major-General Oliver O. Howard, who had no immigrant affinities. Fortunately for Sigel, the two black marks in the XI Corps' reputation—Chancellorsville and Gettysburg—occurred after he was relieved.

The reason for Sigel's relief is unclear. Some accounts cite failing health; others that he expressed his displeasure at the small size of his corps and asked to be relieved. Many historians also cite the lack of military prowess and skill. On multiple occasions, he made terrible military decisions, resulting in deaths of his soldiers. General-in-chief Henry W. Halleck detested Sigel, and managed to keep him relegated to light duty in eastern Pennsylvania until March 1864. President Lincoln, for political reasons, directed Secretary of War Edwin M. Stanton to place Sigel in command of the new Department of West Virginia.

In his new command, Sigel opened the Valley Campaigns of 1864, launching an invasion of the Shenandoah Valley. He was soundly defeated by Maj. Gen. John C. Breckinridge at the Battle of New Market, on May 15, 1864, which was particularly embarrassing due to the prominent role played by young cadets from the Virginia Military Institute. After the battle, Sigel was replaced by Maj. Gen. David Hunter. In July, Sigel fought Lt. Gen. Jubal A. Early at Harpers Ferry, but soon afterward was replaced by Albion P. Howe.

Sigel spent the rest of the war without an active command.

Postbellum career
Sigel resigned his commission on May 4, 1865. He worked as editor of the Baltimore Wecker for a short time, and then as a newspaper editor in New York City. He filled a variety of political positions there, both as a Democrat and a Republican. In 1869, he ran on the Republican ticket for Secretary of State of New York, losing to the incumbent Democrat Homer Augustus Nelson. In May 1871 he became collector of internal revenue, and then in October 1871 register of the city. In 1887, President Grover Cleveland appointed him pension agent for the city of New York. He also lectured, worked in advertising and published the New York Monthly, a German-American periodical, for some years.

Franz Sigel died in New York in 1902 and is buried in Woodlawn Cemetery in The Bronx, New York City. His granddaughter, Elsie Sigel, was the victim of a notorious murder.

Honors
Statues of him stand in Riverside Park, corner 106th Street in Manhattan and in Forest Park in St. Louis, Missouri. There is also a park named for him in the Bronx, just south of the Courthouse near Yankee Stadium. Siegel Street in Williamsburg, Brooklyn was named after him, Sigel Street in Worcester, Massachusetts was also named after him, as well as the village of Sigel, Pennsylvania, founded in 1865, in addition to Sigel, Illinois, which was settled in 1863. Sigel Township, Minnesota, settled in 1856 and organized in April 1862, was also named for Sigel. There is a street named after him on the western campus of the National Geospatial-Intelligence Agency in St. Louis (which is located on the grounds of the former St. Louis Arsenal). In about 1873 Sigel himself visited Sigel Township and New Ulm, Minnesota.

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

title: Franz Sigel


text:
User talk:Dianederr

Please do not vandalise Wikipedia. If you wish to know more about what we are doing here, please read Welcome, newcomers and Help. You can ask questions at Help desk. DJ Clayworth 15:13, 25 Feb 2005 (UTC)

Last warning: vandalise one more article and you get blocked. Bishonen | Talk 16:19, 25 Feb 2005 (UTC)

title: User talk:Dianederr


text: Category:Municipalities of West Flanders


text:
User:Mussklprozz

German Wikipedian, see my German page. I do not write that much here in the English Wikipedia. From time to time I take material from here and adapt it for the German Wikipedia.

title: User:Mussklprozz


text:
Talk:Efraín Ríos Montt/Archive 6

The wording has already been changed, addressing the difficult points concerning SOTA brought up in the discussion. Archiving the SOTA conversation just means moving beyond the acrimony. 172 08:21, 25 Dec 2004 (UTC)
 * The wording remains inaccurate. No consensus was reached. How do you sleep at night, 172? Dhartung 18:31, 25 Dec 2004 (UTC)
 * Well. Internet trolls don't bother me when I sleep... And the wording is not inaccurate. 172 03:06, 26 Dec 2004 (UTC)
 * I apologize that my attempt to establish historical accuracy in regard to an obscure portion of this unquestionably reprehensible man's career is appearing to be "trolling". Could you tell me which parts of my research on the Talk page you object to? I notice that you didn't make any comment there, you just changed the page, and you removed my NPOV label, and you got a pal to remove the protection, without participating in the "consensus" of which you speak yourself. Your approach is obtuse, because I am no fan of US policy towards LatAm during this period; instead of treating me as an ally you have worked against all my attempts to create a better -- if you like, more convincing -- history. I have no respect for your methods, Kurtz. --Dhartung | Talk 07:21, 27 Dec 2004 (UTC)
 * I did not call you a troll; nor did I bring up any specific objections to your research on the talk page. However, at times I suppose I have responded in kind to your own hostile comments directed to me. 172 07:27, 27 Dec 2004 (UTC)
 * Ah, yes, the sucker-punch approach. Mention trolls obliquely, then deny you were talking about the person you're responding to. You're experienced, indeed. It is, however, your refusal to participate in a Wikipedia process of consensus to which I respond, not your carefully considered name-calling.--Dhartung | Talk 07:46, 27 Dec 2004 (UTC)

 * Didn't Dhartung establish that there was no focus on counterinsugrency 'til Kennedy? Trollmaster Trey 04:04, 27 Dec 2004 (UTC)
 * It is true that the lessons of the Cuban Revolution brought major changes. Counterinsurgency fits in a more general sense before that; but you are right, until the Cuban Revolution, the mission was not defined in these terms. Change it back to "jungle warfare" if you please-- it is reasonable to use both terms in that context. What I really object to with respect to that paragraph is your gratuitous use of the word "Communist" as a proper noun, even when you are not referring to any specific political parties. 172 05:04, 27 Dec 2004 (UTC)
 * Ignoring your comment to me, I'll try to address the substance here. There was no formal mission for counterinsurgency at the SOA until 1961; that is simply historical fact. They didn't have an internal history supporting that curriculum, because they had to import one from the Special Warfare School at Ft. Bragg. If there were graduates of the facility before that point who developed nasty reputations, it probably has some other genesis. In 1950, as far as the available historical record speaks to us (and I plan a trip to a major city library at some point to improve the SOA article in this context), the training courses were based on the US Army Field Manual (yeah, the one that apocryphally taught the 'Private Ryan' guys how to make 'sticky bombs'); if they were for LatAm personnel, they were translated into Spanish and called a special course. This is what we know that Rios Montt took (various sources incl. National Security Archive). In a broader sense, the US Army personnel doing the training were not experienced in counter-insurgency; they were experienced in conventional land warfare, mostly fighting Japan in the Pacific. US policy wrt to LatAm in this period was transitioning from a period where they worked to out-liaison the German and Italian efforts to woo local militaries, to concerns about containment and implementation of the Rio Treaty. They saw the threat in terms of governments turning against the US, not some guys (named, say, "Fidel") traipsing about in the jungle. Opinion alert: I believe the US armed forces are historically slow to awaken to the threat of insurgency; witness recent history in Mesopotamia. The contemporary situation in Indochina also points to some arrested development in this area. If anything, the US was more involved in supporting reactionary insurgencies, such as yon coup d'etat vs. the elected Arbenz govt. Note, however, that this was a CIA operation. In fact there was no significant insurgency, Red or otherwise, in Guatemala in 1950 or 1954; that didn't happen until 1958 when whatever malcontents were stomping about in the bush were joined by a cadre of rejected army officers. Indeed, an astute analysis might well lay the blame for the US developing a counterinsurgency doctrine on the Guatemalan insurgency itself as a non-trivial trigger factor (the more obvious political tripwire having been the fall of Cuba).
 * Bottom line: whatever policy failures the SOA counterinsurgency doctrine brought about, its curriculum in 1961 has scant relevance to training received by our subject in 1950. Rewording would ideally either acknowledge that fact in wordy detail, or skip the reference entirely.--Dhartung | Talk 07:46, 27 Dec 2004 (UTC)
 * I was aware of these changes in the early 1960s. "Insurgency" was not the language used in the original version of the article that I posted. When it was added, I felt that the term was acceptable in a very general sense. But I do suppose that some military historians will expect that we speak in terms of the technical changes. If you know where more precise language can be used, please go ahead and make the changes. 172 08:00, 27 Dec 2004 (UTC)
 * Thank you. I have no current plans to re-escalate regarding NPOV dispute, but if we get back into a back-and-forth revert war, I hope to follow some sort of process where the facts can be ascertained and consensus wording can be developed. I find that the NPOV template is a handy and non-confrontational way to alert people to the fact that there is such a process taking place on the Talk page. When I attempted this approach before, I was reverted, so forgive me if I began to take a dim view of your objectivity. --Dhartung | Talk 08:16, 27 Dec 2004 (UTC)
 * If the word bothers you, please, just change it. We do not need to make this process more complicated than it is. Unless you are planning to add gratuitously the word "Communist" all over the place even when there are no Communist Parties of which to speak like Trey Stone, don’t expect me to revert you. 172 08:29, 27 Dec 2004 (UTC)
 * The reason I had said "Communist" is because of the Cold War time frame and fear of Soviet international influence (and before you say anything yes I know that Arbenz was not a Soviet bitch). I suppose "communist" is fine, though. The Return of Trey 07:19, 12 Jan 2005 (UTC)

#2 Google Hit
Congratulations to all who have worked on this article. It's now the #2 Google hit on a search for Efraín Ríos Montt (either with or without quotations). Neutralitytalk 07:28, Dec 27, 2004 (UTC)

Current minor edit
"Perceived" makes it clear that "communist" is opinion, and besides Arbenz is already referred to as a left-populist if I'm not mistaken. Me likes this one better. The Return of Trey 07:19, 12 Jan 2005 (UTC)

title: Talk:Efraín Ríos Montt/Archive 6


text:
Cultural theory of risk

The cultural theory of risk, often referred to simply as Cultural Theory (with capital letters; not to be confused with culture theory), consists of a conceptual framework and an associated body of empirical studies that seek to explain societal conflict over risk. Whereas other theories of risk perception stress economic and cognitive influences, Cultural Theory asserts that structures of social organization endow individuals with perceptions that reinforce those structures in competition against alternative ones. This theory was first elaborated in the book Natural Symbols, written by anthropologist Mary Douglas in 1970. Douglas later worked closely with the political scientist Aaron Wildavsky, to clarify the theory. Cultural Theory has given rise to a diverse set of research programs that span multiple social science disciplines and that have in recent years been used to analyze policymaking conflicts generally.

Risk and blame, group and grid
Two features of Douglas's work inform the basic structure of Cultural Theory. The first of these is a general account of the social function of individual perceptions of societal dangers. Individuals, Douglas maintained, tend to associate societal harms—from sickness to famine to natural catastrophes—with conduct that transgresses societal norms. This tendency, she argued, plays an indispensable role in promoting certain social structures, both by imbuing a society's members with aversions to subversive behavior and by focusing resentment and blame on those who defy such institutions.

The second important feature of Douglas's work is a particular account of the forms that competing structures of social organization assume. Douglas maintained that cultural ways of life and affiliated outlooks can be characterized (within and across all societies at all times) along two dimensions, which she called “group” and “grid”. A “high group” way of life exhibits a high degree of collective control, whereas a “low group” one exhibits a much lower one and a resulting emphasis on individual self-sufficiency. A “high grid” way of life is characterized by conspicuous and durable forms of stratification in roles and authority, whereas a “low grid” one reflects a more egalitarian ordering.

Although developed in Douglas's earlier work, these two strands of her thought were first consciously woven together to form the fabric of a theory of risk perception in her and Wildavsky's 1982 book, Risk and Culture : An Essay on the Selection of Technical and Environmental Dangers. Focusing largely on political conflict over air pollution and nuclear power in the United States, Risk and Culture attributed political conflict over environmental and technological risks to a struggle between adherents of competing ways of life associated with the group–grid scheme: an egalitarian, collectivist (“low grid”, “high group”) one, which gravitates toward fear of environmental disaster as a justification for restricting commercial behavior productive of inequality; and individualistic ("low group") and hierarchical ("high grid") ones, which resist claims of environmental risk in order to shield private orderings from interference, and to defend established commercial and governmental elites from subversive rebuke.

Later works in Cultural Theory systematized this argument. In these accounts, group–grid gives rise to either four or five discrete ways of life, each of which is associated with a view of nature (as robust, as fragile, as capricious, and so forth) that is congenial to its advancement in competition with the others.

Survey studies
A variety of scholars have presented survey data in support of Cultural Theory. The first of these was Karl Dake, a graduate student of Wildavsky, who correlated perceptions of various societal risks—environmental disaster, external aggression, internal disorder, market breakdown—with subjects’ scores on attitudinal scales that he believed reflected the “cultural worldviews” associated with the ways of life in Douglas's group–grid scheme. Later researchers have refined Dake's measures and have applied them to a wide variety of environmental and technological risks. Such studies furnish an indirect form of proof by showing that risk perceptions are distributed across persons in patterns better explained by culture than by other asserted influences.

Case studies
Other scholars have presented more interpretive empirical support for Cultural Theory. Developed in case-study form, their work shows how particular risk-regulation and related controversies can plausibly be understood within a group-grid framework.

Relationship to other risk perception theories
Cultural Theory is an alternative to two other prominent theories of risk perception. The first, which is grounded in rational choice theory, treats risk perceptions as manifesting individuals’ implicit weighing of costs and benefits. Douglas and Wildavsky criticized this position in Risk and Culture, arguing that it ignores the role of cultural ways of life in determining what states of affairs individuals see as worthy of taking risks to attain. The second prominent theory, which is grounded in social psychology and behavioral economics, asserts that individuals’ risk perceptions are pervasively shaped, and often distorted by heuristics and biases. Douglas maintained that this “psychometric” approach naively attempted to “depoliticize” risk conflicts by attributing to cognitive influences beliefs that reflect individuals’ commitments to competing cultural structures.

More recently, some scholars, including Paul Slovic, a pioneer in the development of the psychometric theory, and Dan Kahan have sought to connect the psychometric and cultural theories. This position, known as the cultural cognition of risk, asserts that the dynamics featured in the psychometric paradigm are the mechanisms through which group-grid worldviews shape risk perception. Considering such a program, Douglas herself thought it unworkable, saying that “[i]f we were invited to make a coalition between group-grid theory and psychometrics, it would be like going to heaven”. Such deeply ironic statements are scattered through her work as indicating an unattainable mirage of 'positionlessness': understanding and knowledge must, for Douglas, always emerge from a particular, partial, position, as is evident from the opening chapters of her 1982 book with Wildavsky.

Application beyond risk perception
Theorists working with Cultural Theory have adapted its basic components, and in particular the group-grid typology, to matters in addition to risk perception. These include political science, public policy, public management and organizational studies, law, and sustainability.

Criticism
The Cultural Theory of risk has been subject to a variety of criticisms. Complexities and ambiguities inherent in Douglas's group-grid scheme, and the resulting diversity of conceptualizations among cultural theorists, lead Åsa Boholm to believe the theory is fatally opaque. She also objects to the theory's embrace of functionalism, a controversial mode of analysis that sees the needs of collective entities (in the case of Cultural Theory, the ways of life defined by group-grid), rather than the decisions of individuals about how to pursue their own ends, as the principal causal force in social relations. Furthermore, both Boholm and note that cultural theory is circular in its logic. Commentators have also critiqued studies that purport to furnish empirical evidence for Cultural Theory, particularly survey studies, which some argue reflect unreliable measures of individual attitudes and in any case explain only a modest amount of the variance in individual perceptions of risk. Finally, some resist Cultural Theory on political grounds owing to Douglas and Wildavsky's harsh denunciation of environmentalists in Risk and Culture.

title: Cultural theory of risk


text:
María Elena Moyano

María Elena Moyano Delgado (29 November 1958 – 15 February 1992) was an Afro-Peruvian community organizer and feminist who was assassinated by the Shining Path. She grew up in poverty in the Villa El Salvador pueblo joven, then became involved in local activism. She was twice president of FEPOMUVES (the Popular Federation of Women of Villa El Salvador) and at the time of her death was deputy mayor. Her funeral was attended by 300,000 people and resulted in a downturn in support for the Shining Path. She received the Peruvian Order of Merit posthumously.

Early life
María Elena Moyano was born in Santiago de Surco in Lima on 29 November 1958. She had six siblings and her parents were Eugenia Delgado Cabrera and Hermógenes Moyano Lescano. The family moved to the Villa El Salvador pueblo joven when she was 13. She grew up in poverty and won a scholarship to study law at the Inca Garcilaso de la Vega University, but then stopped her studies after two years in order to concentrate on community activism. Moyano married Gustavo Pineki in 1980 and they had two children.

Activism
In Villa El Salvador, Moyano helped to set up primary schools, soup kitchens and clubs for mothers. In 1983, Moyano was involved in the foundation of the Federacion Popular de Mujeres de Villa El Salvador (FEPOMUVES, Popular Federation of Women of Villa El Salvador). The group provided training for women, set up projects and represented their interests. Moyano was twice elected president. The federation organized neighbourhood cafes and ran the Vaso de Leche program, which aimed to get every child in the shanty town to drink a glass of milk every day. The initiative was started by Mayor of Lima Alfonso Barrantes Lingán and the United Left, then taken over by FEPOMUVES. By 1991, Moyano was deputy mayor of Villa El Salvador. The same year, the Shining Path (Sendero Luminoso) bombed a FEPOMUVES distribution hub from which 90 cafes were supported.

Moyano was critical of both the Peruvian government led by Alberto Fujimori and the Shining Path. She thought the administration was weak in imposing order and that the police were corrupt. Fujimori was imposing radical austerity measures that were leading to crippling inflation. Even though she was aware that she could be assassinated, she also took a stand against the Shining Path, saying that their actions were no longer revolutionary. The Shining Path responded by denouncing her as "revisionist". After the Shining Path published a leaflet denouncing her which stated she worked for the government and had herself bombed the distribution centre, Moyano replied refuting the accusations. Juana López León, another Vaso de Leche activist, was murdered by the Shining Path on 31 August 1991 and Moyano started to receive death threats. She briefly left the country and when she returned was given two police bodyguards. When the Shining Path called for an armed strike and for everyone to stay home on 14 February 1992, she protested by leading a peace march. Moyano believed in non-violence, speaking in favour of social justice and self-government.

Death and legacy
On 15 February 1992, Moyano was murdered in front of her children at a communal event in Villa El Salvador by members of the Shining Path. The assassins first shot her and then blew her body up with explosives.

An estimated 300,000 people attended the funeral of María Elena Moyano. Alongside the capture of the leader of the Sendero Luminoso, Abimael Guzmán, in September 1992, outrage at the murder of Moyano is seen as a major step in the drop in support for the group. President Pedro Pablo Kuczynski posthumously gave the Peruvian Order of Merit for Distinguished Service to Moyano. It was accepted by her mother in 2017.

The film Coraje (Courage) was released in 1998. It told a fictionalised version of Moyano's life. Amnesty International released a report on human rights in Peru in 1997 which was dedicated to the memory of Moyano. The Center for Latin American and Caribbean Studies at the University of Illinois at Urbana–Champaign set up the María Elena Moyano Fellowship Fund in 2017, in order to fund Spanish-speaking graduate students from Latin America.

Her sister Martha Moyano also become a congresswoman.

title: María Elena Moyano


text: Category:North Ayrshire

title: Category:North Ayrshire


text:
Jaureguiberry

The name Jaureguiberry can refer to:
 * Geography
 * Jaureguiberry, a seaside resort in Uruguay
 * People
 * Bernard Jauréguiberry, French admiral
 * Sports
 * Palais des sports Jauréguiberry, an indoor sporting arena in Toulon, France
 * Ships
 * French ship Jauréguiberry, two ships that served in the French Navy.

title: Jaureguiberry


text:
Talk:Limoges

need for disambiguation page
there is or was also a company with this name that makes porcelain. —Preceding unsigned comment added by 72.68.150.4 (talk) 17:54, 21 November 2008 (UTC)

Old talk
The book for Limoges enamels is

Erika Speel, Dictionary of Enamelling, Ashgate, 1998

Limoger
A mention of this term and its origins would be appropriate. Drutt (talk) 18:10, 22 March 2009 (UTC)

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Timeline of Limoges
What is missing from the recently created city timeline article? Please add relevant content! Contributions welcome. Thank you. -- M2545 (talk) 11:33, 1 December 2015 (UTC)

Lemovices & bold o
Is there a reason for the o in Lemovices (Lemovices) near the end of the second paragraph of the "Ancient and medieval history" section?  – Modal Jig (talk) 14:37, 8 March 2016 (UTC)

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what is limoges, france all about
is limoges, france inportent can it be peacefull all day is it big is limoges, france in amarica. 73.82.123.87 (talk) 22:40, 24 December 2021 (UTC)

title: Talk:Limoges


text:
Template talk:North Dakota

Changes
I've reverted the changes to the North Dakota template to bring it back in line with other state templates. I see that the New York template is similar to the new ND template, but the Kansas and California ones are still very much like the old one.

I think the new template was also too harsh on the size of North Dakota cities; nobody in North Dakota considers Fargo the only major city. I've put up an alternate version for discussion --Alexwcovington (talk) 15:27, 25 Feb 2005 (UTC)

 * This alternate template looks much better than this current version. I feel it should replace this current version (but the name would have to be changed to Template:North Dakota). //MrD9 05:30, 19 March 2006 (UTC)

U.S. state templates
WikiProject U.S. states/state templates lists and displays all 50 U.S. state (and additional other) templates. It potentially can be used for ideas and standardization. //MrD9 07:19, 19 March 2006 (UTC)

Standardization of state templates
There is currently an ongoing discussion regarding standardization of state templates (primarily regarding layout and styling) at Wikipedia talk:WikiProject U.S. states/state templates. An effort was made earlier this year to standardize Canadian province templates (which mostly succeeded). Lovelac7 and I have already begun standardizing all state templates. If you have any concerns, they should be directed toward the discussion page for state template standardization. Thanks!—Webdinger BLAH 22:57, 27 August 2006 (UTC)

Large cities
It seems a little pathetic to refer to Beulah, Hazen, Rugby, and even Grafton as "large cities." I propose that we limit the cities in this section to just those of over 5,000 people. --Matthew UND (talk) 06:05, 3 September 2007 (UTC)

title: Template talk:North Dakota


text:
Nizamabad, Telangana

Nizamabad or Induru is a city in the Indian state of Telangana. It is governed by municipal corporation and is the headquarters of the Nizamabad district. Although previously part of Hyderabad State and then Andhra Pradesh state, Nizamabad became a part of the newly formed state of Telangana by the Andhra Pradesh Reorganisation Act, 2014. It is located about 186 km north of the state capital, Hyderabad.

Etymology
Nizamabad, also known as Indhooru and Indhrapuri, during the 8th century, the town was under the reign of Indra Vallabha Panthya Vasrha Indra Som who belonged to the Rashtrakuta Dynasty. The place was named Indhrapuri after the king.

The name Nizamabad is derived from Nizam meaning "Nizam of Hyderabad" and abad meaning "City" in Urdu. Sometimes the place is also referred as "The City of Nizams".

History
Originally Nizamabad was called Induru known to have originated in the name of King Indradatta who had ruled this region during the 5th century CE. During the Prime Minister-ship of Sir Salar Jung-I in the 1876, the districts in the Nizam’s Dominion were re- organized where upon Indur became a District.

Nizamabad was a part of princely State of Hyderabad in 1724 and continued to be part of the Nizam's dominions until 1948. After India gained independence in 1947, the Indian Armed Forces integrated Hyderabad and ended the rule of the Nizam in Operation Polo. It was during 1876 Nizamabad became a separate district when the districts in Hyderabad State were reorganized by Salar Jung-I, the then prime minister. In 1905 the railway line between Secunderabad and Manmad was laid. The city was named after Nizam Ali Khan, Asaf Jah II|Nizam Ali Khan the second Nizam of Hyderabad state. And during the reign of last Nizam, Nizam Sagar dam was constructed in 1923 across the Manjira River at the village of Achampet which irrigates 250000 acre of land in Nizamabad District.

Geography
Nizamabad is located at 18.68333°N, 78.1°W. The city is bounded on the North by Nirmal, on the East by Jagtial and Karimnagar, on the South lies Kamareddy, and on the West it shares its boundaries with Nanded of Maharashtra state.

The city is administrated into 3 zones, Nizamabad North, Nizamabad South of Nizamabad Urban constituency and Nizamabad Rural of Nizamabad Rural constituency. The Nizamabad Municipal Corporation governs an area of 42.9 km2 under Nizamabad Urban which mainly comprises the suburbs of Nizamabad North and South mandals.

Demographics
As of the 2011 India census, Nizamabad had a population of 311,152. Males constituted 49 percent of the population, and females constituted 51 percent.

Hindus are 59.77%, Muslims are 38.01% and Christians 1.13%.

Nizamabad has an average literacy rate of 78.52 percent, higher than the national average of 74.04 percent; male literacy is 85.11 percent and female literacy is 72.02. In Nizamabad, 13 percent of the population is under six years of age.

The major languages spoken in the city are Telugu (53.90%) and Urdu (37.62%) and are also the official languages. Marathi and Hindi are spoken by 4.25% and 1.71% of the population.

Climate
As the city is situated at a considerable distance from the coast, the climate is tropical savanna with most rainfall from June to October. In winter there is less rainfall than in summer. In the month of May 2015, Nizamabad recorded 46.1 °C which was highest recorded temperature in Telangana during this summer. The temperature goes as low as 5 C while the average is 18 °C during winter, while in summer the temperature rises as high as 47 C and the average is 46 °C. Average annual temperature is 27 °C.The average annual rainfall is 1108 mm.

Nizamabad Urban Development Authority
The Government of Telangana released a GO in 2017 setting up Nizamabad Urban Development Authority (NUDA) to develop Nizamabad Municipal Corporation and surrounding 60 villages situated in six mandals. NUDA with a geographical area of 169.37 km2 spreading across North, South and Rural mandals of the city sees over the infrastructure development and planning for the 633,933 residents under its jurisdiction.

Municipal corporation
The Nizamabad Municipal Corporation is the municipal governing body of the city which consists of democratically elected members, headed by a mayor which administers the city's infrastructure, civic administration and water supply. Nizamabad Municipality was constituted in the year 1931 and upgraded as special grade Municipality in the year 1987 and as a Corporation on 5 March 2005 vide GO. No:109. The jurisdiction of the civic body is spread over an urbanized but dense area of 42.9 km2 and has 60 municipal wards.

E-Governance services
For providing facilities to the people the Government of Telangana started MeeSeva (At your service) centres all around the city and the state. The main purpose of this facility was to bring public services closer to home. MeeSeva provides online signed digital certificates like Income Certificates, Residence Certificates, Land Records and other Registration Records. These records are further stored online for database. Nizamabad along with Hyderabad are the only districts in the Telangana state which have their own Passport Seva Kendras, these offices carter the need of other districts of Telangana state.

Law and order

The Nizamabad Police Commissionerate is the local law enforcement agency for the city and is headed by the Commissioner of Police. The city police traces its origins to 1847 under Hyderabad State. The city is under strict vigilance by the commissionerate as there are 72 CCTV cameras installed at various traffic junctions and the infrastructure includes Interceptor Vehicles, Online Presence and a large fleet of Mahindra Bolero SUVs. Apart from Crime branch, the police also has Traffic branch, SHE teams, Blue Colts and Mobile patrolling fleet.

Healthcare
Being the third largest city in the state, Nizamabad is known for its medical care in northern Telangana region. Government General Hospital is one of the largest government hospital in the state, also serving patients from the cities and neighbouring districts of Nanded and Adilabad. Khaleelwadi, also known as Doctor's Lane, is a densely hospital clustered area comprising more than 200 major private hospitals and many laboratories. Considering the better infrastructure and resources available, Government Medical College was established in 2012. There are speciality hospitals for maternity care, chest hospitals, Meghna Hospital for Dental care, Indur Cancer Hospital. Apart from these multi-speciality hospitals in the city, Pragati Hospital is one of the only hospitals among the neighbouring districts which has recently established a heart transplantation wing.

Roadways
The city is well connected to the major destinations through various national and state highways. National Highway 44 bypasses the city, which is a major national highway connecting north and south India. The 460 km long National Highway 63, originates at Nizamabad and connects Jagadalpur of Chhattisgarh. The city corporation maintains roads of a total length of 772 km, including of 387 km of surfaced and 385 km of unsurfaced roads. The Telangana State Road Transport Corporation operates buses to various destinations from Nizamabad bus station of the city. The city has 2 bus depots for storage and maintenance of buses.

Railways
Nizamabad Junction is administered under Hyderabad railway division of South Central Railway zone and is the convergence station for Nizamabad–Peddapalli section and Jankampet–Bodhan line with Kacheguda–Manmad section.

This Nizamabad–Peddapalli section connects Nizamabad with the Grand Trunk Route of New Delhi–Chennai main line and the distance from Nizamabad to Karimnagar and Warangal reduced to a large extent.

In 2023, the station was selected as part of the Amrit Bharat Station Scheme

Airway
Nizamabad currently doesn't have its own aerodrome however the state government of Telangana has proposed an airport at Jakranpalli in Nizamabad. The nearest international facility is Rajiv Gandhi International Airport in Hyderabad located at a distance of 200 km, and a partly functional domestic airport is Shri Guru Gobind Singh Ji Airport located at 110 km in Nanded of Maharashtra State. The city houses 5 Helipads located each at Nagaram Stadium, Parade Grounds, Dichpally and two at GG College.

Economy
The economy of the city is largely based on industries and private businesses which are both under government and public sector. For most families the main source of income is either government jobs or family citizens working in Gulf countries. After the bifurcation of Andhra Pradesh and Telangana, with an initiative to develop the backward districts the state government has set up industrial parks in rural areas such as Sarangpur and Nehru Nagar.

Some of major industries include Nizam Sugar Factory which was the biggest sugar factory in Asia during the reign of Nizams, and major Spice Park. As Nizamabad is the largest producer of rice in the state there are many of Rice mills situated across the district and mostly in Khanapur region.

In 2018, with the aim of promoting establishment of IT industries in Tier-II cities, the state government of Telangana started the construction work of the proposed IT Tower and Incubation hub in the north part of the city. The IT Hub was inaugurated in August 2023.

Real estate
Real estate in Nizamabad is booming since a decade with large number of high rise apartments and commercial complexes. There has also been a large overgrowth around the city for some years.

Culture
Nizamabad's culture enriched under the patronage of Nizams. The city has a diverse culture with major proportion of city population being Hindus and Muslims and this mixing of religions has also resulted in many festivals being celebrated in Nizamabad such as Ganesh Chaturthi and Diwali of Hindu tradition and Eid ul-Fitr, Mawlid and Eid al-Adha by Muslims. Telugu and Urdu are major languages spoken by the city people, however English is also widely used for communication purpose. Even though the city has different religious communities, the people of Nizamabad are known for their harmony, cultural amalgamation and religious unity.

Cuisine
Nizamabadi cuisine mainly comprises rice, wheat and meat dishes. South Indian cuisine which include Dosa, Vada, Puri and Idly are common breakfast items. Hyderabadi biriyani with its blend of Mughlai and Arab influences and Tahari are other dishes. The traditional food items like Harees, Haleem and Nihari are common foods during Ramadan.

Tourism
Nizamabad Fort is situated on the southwest of the city which was built by Rashtrakuta Kings in around the 10th century, the fort was captured by Asaf Jahis who were the Nizams of Hyderabad, who then rebuilt the fort. Archaeological and Heritage Museum was opened in October 2001 and is situated in the Tilak Garden premises which is opened seasonally. The Museum houses various artifacts and antiquities representing the evolution of human civilization from Paleolithic to Vijayanagara Empire(i.e. 16th. A.D). The Museum is divided into three sections, namely Archaeological Section, Sculptural gallery and Bronze and Decorative gallery. Bidri articles and arms and weapons of extensive variety are also exhibited.

Alisagar is a park and tourist attraction which is 13 km from Nizamabad and 2 km (1.2 mi) off the Nizamabad-Bodhan road. The garden is spread across 33 acres, with a deer park, trekking and water sports facility. It also has a hilltop guest house built by Nizam and is under renovation as of 2015. Ashok Sagar is a lake, park and tourist attraction situated in Jankampet area, 07 km from centre of the city. It has a rock garden with illuminated rocks and also has boating facilities. Neela Kanteshwar Temple is a temple dedicated to the Powerful Shiva (Mahadev) .The temple attracts a large number of devotees coming from different corners the state and the district. This famous temple was constructed for the Jains by the Satavahana king, Satakarni-II. The structure has a lot of resemblance with the North Indian Architectural style. The festival of Ratha sapthami is an annual event celebrated on a grand scale with a lot of pomp in this temple.

Badapahad dargah is one of the oldest Muslim pilgrim centres, built in the memory of Hazrat Syed Hussaini, on top of a hillock located at a distance of 38 km from the city.

Education

Nizamabad is a major education centre in Telangana. The city is the home to 10 Engineering colleges, Vijay Rural Engineering College (VREC), affiliated to Jawaharlal Nehru Technological University, Hyderabad (JNTUH) is the reputed institution located in city. Kakatiya Institutions of Nizamabad is a group of well known schools & colleges in state of Telangana and the erstwhile Andhra Pradesh, as they have been constantly fetching state top ranks. Some other major educational institutions for higher education are Arkay College of Engineering and Technology, Kshatriya College of Engineering, Kakatiya Engineering College for Women, Ganga Pharmacy college, Government Medical College,Girraj Government Degree College Nishitha Degree College, etc. Many students from neighbouring districts of Nanded, Adilabad and Karimnagar take up admissions here for their higher education. Also 15 Model schools were established in the year 2013 by central government in EBBs, to uplift the education system & provide free education in English medium.

Telangana University is a public university under the Government of Telangana, located at Dichpally, 15 km from the city. Telangana University alone has 149 college affiliations of which 86 colleges are in Nizamabad and 63 colleges in Adilabad district. The university has also signed a memorandum of understanding (MoU) with Chicago State University of United States for exchange of students and teachers. The MoU was signed by the officials of the two universities in the presence of Chief Minister K.Chandrasekhar Rao.

Notable people
For people from Nizamabad district, not the city itself, please see Nizamabad district
 * Nithiin is an Indian film actor known for his works predominantly in Telugu cinema.
 * Nikhat Zareen is an Indian boxer who won gold medals at international boxing tournaments.
 * Sreemukhi is an Indian television anchor, host and actress
 * Mohammad Hussamuddin is an Indian boxer who won bronze medal at the 2018 Commonwealth Games.
 * Dil Raju is a film producer known for his works predominantly in Telugu cinema.

title: Nizamabad, Telangana


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Savepoint

A savepoint is a way of implementing subtransactions (also known as nested transactions) within a relational database management system by indicating a point within a transaction that can be "rolled back to" without affecting any work done in the transaction before the savepoint was created. Multiple savepoints can exist within a single transaction. Savepoints are useful for implementing complex error recovery in database applications. If an error occurs in the midst of a multiple-statement transaction, the application may be able to recover from the error (by rolling back to a savepoint) without needing to abort the entire transaction.

A savepoint can be declared by issuing a  statement. All changes made after a savepoint has been declared can be undone by issuing a  command. Issuing  will cause the named savepoint to be discarded, but will not otherwise affect anything. Issuing the commands  or   will also discard any savepoints created since the start of the main transaction.

Savepoints are defined in the SQL standard and are supported by all established SQL relational databases, including PostgreSQL, Oracle Database, Microsoft SQL Server, MySQL, IBM Db2, SQLite (since 3.6.8), Firebird, H2 Database Engine, and Informix (since version 11.50xC3).

title: Savepoint


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Conspiracy fiction

The conspiracy thriller (or paranoid thriller) is a subgenre of thriller fiction. The protagonists of conspiracy thrillers are often journalists or amateur investigators who find themselves (often inadvertently) pulling on a small thread which unravels a vast conspiracy that ultimately goes "all the way to the top." The complexities of historical fact are recast as a morality play in which bad people cause bad events, and good people identify and defeat them. Conspiracies are often played out as "man-in-peril" (or "woman-in-peril") stories, or yield quest narratives similar to those found in whodunits and detective stories.

A common theme in such works is that characters uncovering the conspiracy encounter difficulty ascertaining the truth amid the deceptions: rumors, lies, propaganda, and counter-propaganda build upon one another until what is conspiracy and what is coincidence become entangled. Many conspiracy fiction works also include the theme of secret history and paranoid fiction.

Literature
John Buchan's 1915 novel The Thirty-Nine Steps weaves elements of conspiracy and man-on-the-run archetypes. Dashiell Hammett's 1924 short story "Nightmare Town" is conspiracy fiction on a small scale, depicting an Arizona town that exists as part of an insurance-fraud scheme, and a detective slowly uncovering the truth. Graham Greene's 1943 novel Ministry of Fear (brought to the big screen by Fritz Lang in 1944) combines all the ingredients of paranoia and conspiracy familiar to aficionados of the 1970s thrillers, with additional urgency and depth added by its wartime backdrop. Greene himself credited Michael Innes as the inspiration for his "entertainment".

Conspiracy fiction in the US reached its zenith in the 1960s and 1970s in the wake of a number of high-profile scandals and controversies, most notably the Vietnam War, the assassinations of John F. Kennedy, Robert F. Kennedy, and Martin Luther King Jr., as well as the Watergate scandal and the subsequent resignation of Richard Nixon from the presidency. Several fictional works explored the clandestine machinations and conspiracies beneath the orderly fabric of political life. American novelist Richard Condon wrote a number of conspiracy thrillers, including the seminal The Manchurian Candidate (1959), and Winter Kills, which was made into a film by William Richert in 1979. Illuminatus! (1969–1971), a trilogy by Robert Shea and Robert Anton Wilson, is regarded by many as the definitive work of 20th-century conspiracy fiction. Set in the late '60s, it is a psychedelic tale which fuses mystery, science fiction, horror, and comedy in its depiction (and mourning, and mocking) of one of the more paranoid periods of recent history. Thomas Pynchon's The Crying of Lot 49 (1966) includes a secretive conflict between cartels dating back to the Middle Ages. Gravity's Rainbow also draws heavily on conspiracy theory in describing the motives and operations of the Phoebus cartel as well as the development of ballistic missiles during World War II. Pynchon's Inherent Vice (2009) also involves an intentionally ambiguous conspiracy involving a group known as the Golden Fang.

John Macgregor's 1986 novel Propinquity describes an attempt by a modern couple to revive the frozen body of a gnostic medieval Queen, buried deep under Westminster Abbey. Their attempt to expose the feminine aspect of Christianity's origins results in fierce Church opposition and, eventually, an international manhunt. Umberto Eco's Foucault's Pendulum (1988) features a story in which the staff of a publishing firm, intending to create a series of popular occult books, invent their own occult conspiracy, over which they lose control as it begins to supplant the truth. The popular 2003 novel The Da Vinci Code by Dan Brown draws on conspiracy theories involving the Roman Catholic Church, Opus Dei and the Priory of Sion. Other contemporary authors who have used elements of conspiracy theory in their work include Margaret Atwood, William S. Burroughs, Don DeLillo, James Ellroy, Joseph Heller, Robert Ludlum, David Morrell and James Clancy Phelan.

One of the first science fiction novels to deal with a full-blown conspiracy theory was Eric Frank Russell's Dreadful Sanctuary (1948). This deals with a number of sabotaged space missions and the apparent discovery that Earth is being quarantined by aliens from other planets of the Solar System. However, as the novel progresses it emerges that this view is a paranoid delusion perpetuated by a small but powerful secret society. Philip K. Dick wrote a large number of short stories where vast conspiracies were employed (usually by an oppressive government or other hostile powers) to keep common people under control or enforce a given agenda. Other popular science fiction writers whose work features conspiracy theories include William Gibson, John Twelve Hawks, and Neal Stephenson.

Conspiracy fiction in film
In 1944, Fritz Lang made a movie called Ministry of Fear in which the protagonist must expose an apparent charity organization as being a front for Nazi spies.

In 1958, Orson Welles made a movie called Touch of Evil, co-starring Charlton Heston and himself in which a Mexican police officer (Heston) works with an American police Captain (Welles) the latter of whom is ultimately revealed as the true villain who has repeatedly secured his convictions through planting evidence and attempts to cover up this plot.

The first season of the 1966 television series Star Trek includes an episode wherein a crewman fakes his own death and frames Captain Kirk for being responsible through criminal negligence to get him court-martialed whilst simultaneously tampering with the (seemingly infallible) Enterprise computer to ensure conviction.

In the 1973 dystopian science-fiction film Soylent Green, Charlton Heston plays a police officer who investigates the murder of a businessman and discovers that the elite have come with a scam to enrich themselves by converting dead humans to a synthetic food substance called Soylent Green, and those responsible for the conspiracy use homicide to silence those including Heston's character who seek to expose that "Soylent Green is people".

In 1976, director Alan J. Pakula and screenwriter William Goldman made the movie All the President's Men, based on the true story of the effort to expose President Nixon's crimes which the government tried to cover up.

In 1985, George P. Cosmatos made the movie Rambo: First Blood Part II (sequel to the 1982 film First Blood) starring Sylvester Stallone as John Rambo, a Vietnam War veteran who seeks to rescue American prisoners of war left behind in Vietnam whose existence has been covered up.

In 1993, Chris Carter created the television series The X-Files about a pair of FBI agents dealing with extraterrestrial life forms whose existence the government deliberately conceals.

In 2008, J. J. Abrams created a television series Fringe which is about an FBI agent, a brilliant scientist and his estranged son investigates unexplained cases related to government conspiracy and a parallel universe.

The 2005 television series Prison Break depicts a man who deliberately gets himself sent to jail to help his brother break out after said brother was framed for the murder of the Vice President's brother and sentenced to death as a result of an elaborate conspiracy.

The television series The Mentalist, 2008–2015, revolves around Patrick Jane, whose investigation after the serial killer known as Red John, reveals a secret organization inside law enforcement.

The 2013 series The Blacklist centres on an elusive criminal mastermind who strikes a deal with the FBI in an effort to take down the secret Cabal that framed him whose members include the Attorney General, Secretary of State and National Security advisor.

The Netflix series House of Cards depicts an ambitious and Machiavellian congressman who kills his way to the presidency and goes to great lengths to conceal that fact.

The Canadian cartoon Detentionaire revolves around a conspiracy involving hypnosis and an ancient pre-human civilization.

title: Conspiracy fiction


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Nebraska Man

Nebraska Man was a name applied to Hesperopithecus haroldcookii, a putative species of ape. It was heralded as the first higher primate of North America. It was originally described by Henry Fairfield Osborn in 1922, on the basis of a tooth found by rancher and geologist Harold Cook in Nebraska in 1917. Although Nebraska man was not a deliberate hoax, the original classification proved to be a mistake, and was retracted in 1927.

Hesperopithecus means "ape of the western world", and haroldcookii was given as the species name in reference to Cook.

Publication and retraction
In February 1922, Harold Cook wrote to Dr. Henry Osborn to inform him of a tooth that he had in his possession for some time. The tooth had been found years prior in the Upper Snake Creek beds of Nebraska along with other fossils typical of North America. Osborn received the specimen in March 1922, and quickly set out to identify it. Osborn, along with Dr. William D. Matthew soon came to the conclusion that the tooth had belonged to an anthropoid ape. They then passed the tooth along to William K. Gregory and Dr. Milo Hellman, who agreed that the tooth belonged to an anthropoid ape more closely related to humans than to other apes. Only a few months later, an article was published in Science announcing the discovery of a manlike ape in North America. An illustration of H. haroldcookii was done by artist Amédée Forestier, who modeled the drawing on the proportions of "Pithecanthropus" (now Homo erectus), the "Java ape-man," for the Illustrated London News. Osborn was not impressed with the illustration, calling it: "a figment of the imagination of no scientific value, and undoubtedly inaccurate".

From its initial description, Hesperopithecus was regarded as an inconclusive find by a large portion of the scientific community. Examinations of the specimen continued, and the original describers continued to draw comparisons between Hesperopithecus and apes. Further field work on the site in the summers of 1925 and 1926 uncovered other parts of the skeleton. These discoveries revealed that the tooth was incorrectly identified. According to these discovered pieces, the tooth belonged neither to a man nor an ape, but to a fossil of an extinct species of peccary called Prosthennops. The misidentification was attributed to the fact that the original specimen was severely weathered. The earlier identification as an ape was retracted in the journal Science in 1927.

Role in the creationism vs. evolution debate
Although the identity of H. haroldcookii did not achieve general acceptance in the scientific community, and the purported species was retracted half a decade after the original article had been published by Osborn, creationists have promoted the episode as an example of the scientific errors that can undermine the credibility of paleontology and hominid evolution theories, and how such information is peer-reviewed or accepted as mainstream knowledge.

During the same time period as the discovery and examination of the tooth, the teaching of evolution in public schools was under fire in the Scopes trial. The prosecution was led by William Jennings Bryan. Leading up to the trial, Osborn and Bryan were engaged in a back-and-forth debate on the validity of the other's beliefs. However, at the trial, Osborn remained quiet on the subject of Nebraska man. The evidence was starting to build up against Hesperopithecus, and Osborn did not want to put the defense at risk of losing.

title: Nebraska Man


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Notre-Dame Cathedral Basilica

The Notre-Dame Cathedral Basilica is a Roman Catholic minor basilica in Ottawa, Ontario, Canada located on 385 Sussex Drive in the Lower Town neighbourhood. It was designated a National Historic Site of Canada in 1990.

The basilica is the oldest and largest church in Ottawa and the seat of the city's Roman Catholic archbishop. Its twin spires and gilded Madonna are easily identifiable from nearby Parliament Hill and the surrounding area. The church was last renovated and restored in the late 1990s. Services are held in both French and English. Its Easter and Christmas masses are telecast nationally on Salt+Light Television every year.

History
The site was originally home to the small wooden St. Jacques Church built in 1832. This structure was moved across the street in 1841 to make way for a larger church and two years later was destroyed by a fire. This larger church was designed by local builder Antoine Robillard and Father John Francis Cannon who requested a Neo-classical design. However, in 1844, after the lower section was completed, the Oblate Fathers (OMI) assumed stewardship of the parish and Father Pierre-Adrien Telmon was sent from France to finish the construction. Father Telmon decided to redesign the church into a Neo-Gothic structure, a style which was growing in popularity. This resulted in the lower features, such as the main entrance, being Neo-Classical, while the upper portions of the structure are Neo-Gothic. The main structure was completed in 1846. In 1847, the church was designated the cathedral of Bytown and Joseph-Bruno Guigues was appointed the first bishop. He is honoured with a lifesize statue at the southwest corner of the cathedral grounds. In 1859, Father Damase Dandurand, OMI, designed the two Gothic spires which were added to the west front in 1866. Earlier, in 1849–50, he designed the Archbishop's Palace and in 1862–63, added the choir loft. In 1879, Pope Leo XIII designated the cathedral as a minor basilica.

James R. Bowes, architect, designed new galleries and other improvements in 1875.

Governor General Georges Vanier and Prime Minister Sir Wilfrid Laurier both were given state funerals at the cathedral.

A plaque commemorating the history of the cathedral was later erected near the building. It reads:

"1841-1843 - This Gothic revival structure is the oldest surviving church in Ottawa. Its twin steeples were erected in 1842. In 1848 it was named the Cathedral of the Diocese of Ottawa, then later was granted the title Basilica. Its chief glory is its carved and painted interior. Designated heritage property 1978."

"On Dec 18 1999 the most reverend Marcel A Gervais, Archbishop of Ottawa officially reopened Notre Dame Cathedral. The Cathedral had been closed for renovations since the beginning of 1999 and work continued into the year 2000. This historic restoration was made possible through the generous gifts of anonymous donors, the Canada Millenium partnership program, the Ontario Government and the friends of the Cathedral. We also recognize the warm hospitality of the Sisters of Charity of Ottawa who welcomed the community at the Chapel of their Mother House while the Cathedral was closed."

Design
The steeples are covered with tin, which is typical for French-Canadian churches, and house a peal of bells. The exterior is fairly reserved, but the interior is far more ornate, designed by Georges Buillon. The interior of the church is brightly painted and decorated with carved features, exquisite stained glass windows and hundreds of statues of various religious figures. Louis-Philippe Hébert completed thirty large wooden sculptures in the choir. At the end of the choir, the Holy Family is completed with saints John the Baptist and Patrick, the patron saints of French and Irish Catholics.

Organs
The first organ was inaugurated on March 7, 1850, by Damis Paul, organist at Montreal's cathedral. The instrument had been partially installed in 1848 for Bishop Guigues' consecration. Joseph Casavant built an 18-stop instrument (1,063 pipes) and placed it in a case that was later sculpted by Flavien Rochon in 1871. The instrument was restored by organ builder Louis Mitchell a few years later. Casavant's sons completely reconstructed the organ in 1892. At that time, it was a 52-stop instrument with over 3 manuals and pedal. The instrument used an electro-pneumatic action. The main section of the organ is located in the rear gallery while a second organ, a 17-stop choir organ over 3 manuals and pedal, is located in a gallery over the sanctuary. Both organs are played from the console located in the rear gallery. This instrument is considered one of the three outstanding instruments in the history of the Casavant firm, the others being the one in Notre Dame Basilica in Montreal (1890) and the one in St. Hyacinthe Cathedral (1885).

Originally the console was attached to the left organ case. From the very beginning, the organ case was divided into two sections in order to free the magnificent stained-glass window. New stops were added in 1917. A second console, more modern, was installed in 1940 when a major renovation was undertaken and, in 1975, a revision of the electric action was carried out.

In 1999, Guilbault-Thérien carried out a major renovation, replacing the second console, and adding 7 more stops in order to achieve a better balance amongst the divisions while respecting the symphonic aesthetics of the instrument. The chancel organ still retains its original composition and voicing.

Composer Amédée Tremblay notably served as the church's organist from 1894 to 1920. The present titular organist is Jennifer Loveless.

title: Notre-Dame Cathedral Basilica


text: Template talk:Missile types

title: Template talk:Missile types


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User talk:JaeWALK

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! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! -  BanyanTree 15:34, 25 Feb 2005 (UTC)
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title: User talk:JaeWALK


text:
Pappo

Norberto Aníbal Napolitano (10 March 1950 – 25 February 2005), popularly known as Pappo, was an Argentine rock musician, guitarist, singer and songwriter. One of the most influential figures in Argentine music, he was a forerunner of Argentine rock, heavy metal and blues.

He is considered by various Argentine musicians, by the public and by the specialized press as the best guitarist in the history of Argentine rock, while B. B. King considered him one of the best guitarists of all time.

He was a member of popular Argentine rock bands such as Los Abuelos de la Nada, Engranaje, Los Gatos and Billy Bond y La Pesada del Rock and Roll. He also founded the blues rock band Pappo's Blues; the hard rock band Aeroblus, in the 1970s; and the heavy metal band Riff in the 1980s. He also founded a band in United States called The Widowmakers.

His pseudonym came from various deformations of the abbreviation of his surname, Napo. Another nickname with which he was popularly known was Carpo, alluding to the dominance he possessed when moving the carpus of his hand while playing guitar. B. B. King nicknamed him "The Cheeseman" due to a gift he received from Pappo consisting of an Argentine cheese and a red wine.

Biography
Pappo was born in La Paternal, Buenos Aires. He showed interest in blues and rock 'n' roll music starting at a young age, with his early influences being The Rolling Stones, The Kinks, Freddie King, B.B. King, Jimi Hendrix, Muddy Waters, Eric Clapton, and Manal. During the late 1960s and through the 1970s, he was a pivotal part of the Argentine rock scene. Pappo started playing as an occasional guitarist for Manal but soon joined Los Abuelos de la Nada and later Los Gatos, with whom he recorded two albums in 1969 and 1970. He formed his own band, Pappo's Blues, in 1970 and released its first album in 1971. The band was also part of the 1973 rock documentary Hasta que se ponga el sol, filmed during the third edition of the B.A. Rock festival. In the 1970s, Pappo's Blues saw constant line-up changes, with Pappo being the only permanent member of the band and main songwriter.

Between 1975 and 1980, Pappo lived alternately in England and Argentina. In the United Kingdom, he made contact with new genres such as punk rock and the new wave of British heavy metal. He formed the power trio Aeroblus in 1977 with ex-Manal bassist Alejandro Medina and Brazilian drummer Castello Jr. Pappo relocated to Argentina permanently in 1980 and formed the band Riff. In 1990, he appeared as a guest guitarist on Sandra Mihanovich and Celeste Carballo's album Mujer contra mujer. He revived Pappo's Blues in the 1990s, alternating the activity of this group with eventual reunions of Riff. Pappo released a solo classic blues and hard rock album called Buscando un amor in 2003, which turned out to be his last record.

Controversies
In a televised interview in 1985 on the programme Noche de Brujas, journalist Alicia Barrios confronted Pappo over an attempted sexual attack when the journalist was 20 years old at Estadio Luna Park, Buenos Aires. In the duration of the interview conducted in Spanish, Pappo admitted to semi-violacion (semi-raping), and responded that "one always has ideas of raping people as pretty as you."

Death
Pappo died in February 2005 in a motorcycle accident. Buenos Aires dedicated a monument in his honour.

Discography
Pappo's discography encompasses almost four decades, from the late 60s with Los Gatos and Los Abuelos de la Nada until his death in 2005.

Los Abuelos de la Nada

 * "Diana divaga / Tema en flu sobre el planeta" (1967) - single
 * "La estación" (recorded 1968) - only released on compilations

Los Gatos

 * Beat Nº1 (1969)
 * Rock de la mujer perdida (1970) - co-wrote "Invasión"

Pappo's Blues

 * Pappo's Blues (1971)
 * Pappo's Blues Volumen 2 (1972)
 * Pappo's Blues Volumen 3 (1972)
 * Pappo's Blues Volumen 4 (1973)
 * Triángulo (1974)
 * Pappo's Blues Volumen 6 (1975)
 * Pappo's Blues Volumen 7 (1978)
 * Vol. 8 - Caso cerrado (1995)
 * El auto rojo (1999)

Patrulha do Espaço

 * Patrulha 85 (1985)

Solo

 * "Nunca lo sabrán" (recorded in 1969) - only released on compilations
 * Pappo En Concierto (1984) - live
 * Plan diabólico (1987) - as Pappo y Hoy No Es Hoy
 * Pappo & Widowmaker (1989)
 * El Riff (1990) - reissue of Patrulha 85 - with bonus tracks
 * Blues Local (1992)
 * Pappo With Deacon Jones – July 93 Los Angeles (1994) - live
 * Pappo sigue vivo (1994) - live
 * Pappo y Amigos (2000)
 * Buscando un amor (2003)

Aeroblus

 * Aeroblus (1977)

title: Pappo


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Tusker Rock

Tusker Rock (Ynys Twsgr) is a rock in the Bristol Channel, about 2 mi west of Ogmore-by-Sea, Vale of Glamorgan, Wales. It is suggested that it takes its name from Tuska the Viking, a Dane whose fellow Vikings semi-colonised the Vale of Glamorgan. Alternatively, the name might derive (as with the similarly named Tuskar Rock, Ireland and various other Tusker Rocks in the Bristol Channel and Milford Haven/Skomer area) simply from the Old Norse tu (large) skar (rock).

It is fully visible only at low tide, and was formerly a notorious hazard for ships.

Today, the waters around Tusker Rock are a popular diving location.

title: Tusker Rock