text:
Vishtaspa

Vishtaspa ( Vištāspa; Vištāspa;  Guštāsp; Ὑστάσπης Hustáspēs) is the Avestan-language name of a figure appearing in Zoroastrian scripture and tradition, portrayed as an early follower of Zoroaster, and his patron, and instrumental in the diffusion of the prophet's message. Although Vishtaspa is not epigraphically attested, he is – like Zoroaster – traditionally assumed to have been a historical figure, although obscured by accretions from legend and myth.

In Zoroastrian tradition, which builds on allusions found in the Avesta, Vishtaspa is a righteous king who helped propagate and defend the faith. In the non-Zoroastrian Sistan cycle texts, Vishtaspa is a loathsome ruler of the Kayanian dynasty who intentionally sends his eldest son to a certain death. In Greco-Roman literature, Zoroaster's patron was the pseudo-anonymous author of a set of prophecies written under his name.

In scripture
Vishtaspa is referred to in the Gathas, the oldest texts of Zoroastrianism which were considered to have been composed by Zoroaster himself. In these hymns, the poet speaks of Vishtaspa as his ally (Yasna 46. 14), follower of the path of Vohu Manah (Y. 51. 16), and committed to spreading the prophet's message (Y. 51. 16, 46. 15, 53. 2). In Yasna 28. 1–28. 7, Zoroaster appeals to Mazda for several boons, including the power to vanquish their foes for Vishtaspa and himself. Considered collectively, the Gathas celebrate Vishtaspa as the "patron of Zoroaster and the establisher of the first Zoroastrian community. "

The Gathic allusions recur in the Yashts of the Younger Avesta. The appeal to Mazda for a boon reappears in Yasht 5. 98, where the boon is asked for the Haugvan and Naotara families, and in which Vishtaspa is said to be a member of the latter. Later in the same hymn, Zoroaster is described as appealing to Mazda to "bring Vishtaspa, son of Aurvataspa, to think according to Daena (Religion), to speak according to the Religion, to act according to the Religion." (Yt. 5. 104–105). In Yasht 9. 25–26, the last part of which is an adaptation of the Gathic Yasna 49. 7, the prophet makes the same appeal with regard to Hutaosa, wife of Vishtaspa.

In Yasht 9.30, Vishtaspa himself appeals for the ability to drive off the attacks of the daeva-worshipping Arejat.aspa and other members of drujvant Hyaona family. Similarly in Yasht 5. 109, Vishtaspa pleads for strength that he may "crush Tathryavant of the bad religion, the daeva-worshipper Peshana, and the wicked Arejataspa." Elsewhere (Yt. 5. 112–113), Vishtaspa also pleads for strength on behalf of Zairivairi (Pahl. Zarēr), who in later tradition is said to be Vishtaspa's younger brother. The allusions to conflicts (perhaps battles, see below) are again obliquely referred to in Yasht 13. 99–100, in which the fravashis of Zoroaster and Vishtaspa are described as victorious combatants for Asha, and the rescuers and furtherers of the religion. This description is repeated in Yasht 19. 84–87, where Zoroaster, Vishtaspa and Vishtaspa's ancestors are additionally said to possess khvarenah. While the chief hero of the conflicts is said to be Vishtaspa's son, Spentodhata, (Yt.  13. 103) in Yasht 13. 100, Vishtaspa is proclaimed to have set his adopted faith "in the place of honor" amongst peoples.

Passages in the Frawardin Yasht (Yt.  13. 99–103) and elsewhere have enabled commentators to infer family connections between Vishtaspa and several other figures named in the Avesta. The summaries of several lost Avestan texts (Wishtasp sast nask, Spand nask, Chihrdad nask, and Varshtmansar nask), as reported in the Denkard (respectively 8. 11, 8. 13, 8. 14, and 9. 33. 5), suggest that there once existed a detailed "history" of Vishtaspa and his ancestors in scripture. The Yasht 13 mentions Zairiuuairi, Piší šiiaoθna (Vishtaspa's eschatological son Pišišōtan), Spəṇtōδāta (Spandyād), Bastauuairi (Bastwar), Kauuarazman, Frašaoštra and Jāmāspa (the Huuōguua brothers in the Gathas), all of whom are featured in the Pahlavi narrative about the war between Vishtaspa and Arzāsp (Arjāsp, king of the Xiiaonas). In Yasht 9.31, Vishtaspa prays to Druuāspā that he may successfully fight and kill various opponents and, apparently, turn Humaiiā and Varəδakanā away from the lands of the Xiiaonas.

In Yasna 12, the Zarathustra, Vishtaspa, Frašaoštra and Jāmāspa, and the three Saošiiaṇts, Zarathustra's eschatological sons, and in Yasna 23.2 and 26.5, the fravashi of Gaiia Marətān, Zarathustra, Vishtaspa, and Isaṯ.vāstra (another of Zarathustra's eschatological sons) are listed as the principal fighters for Asha.

The meaning of Vishtaspa's name is uncertain. Interpretations include "'he whose horses have (or horse has) come in ready (for riding, etc.)'"; "'he who has trained horses'"; and "'whose horses are released (for the race)'". It agrees with the description from Yasht 5.132 in which was a prototypical winner of the chariot race.

In Zoroastrian tradition
In the Gathas, Vishtaspa is repeatedly (Y.  46. 14, 51. 16, 53. 2) referred to as a kavi, which is etymologically a term for a mantic seer, or poet-priest, and in Yasna 28. 11 is also used of Zoroaster's enemies. In the Younger Avesta the term is also applied to wise men generally, to include Vishtaspa and his ancestors. In tradition however, the kavis are kings, "evidently because Vīštāspa and his forebears, the 'kavis' par excellence, were princely rulers. Presumably the gift of prophecy, of mantic poetry, was hereditary in their family. " Both scripture and tradition refer to Vishtaspa's ancestors but do not mention Vishtaspa's successors; Vishtaspa was apparently the last of his line, and the last of the kavis. In Zoroastrian apocalyptic chronology, the dynasties of the world are divided into seven ages, each named after a metal. According to this chronology (Zand-i Wahman yasn 2. 16, Dabistan 140), Vishtaspa (in Zoroastrian Middle Persian Wishtasp) ascent to the throne ended the reign of silver, and his reign was over the age of gold. In tradition, the works of Zoroaster were said to have been kept in a royal library that was then destroyed by Alexander the Great. In Denkard 3. 420, it is Vishtaspa who is said to have been the king who had those texts made and placed in the royal library.

The Yasht ' s allusions to conflicts are amplified in the 9th–11th century books of Zoroastrian tradition, where the conflicts are portrayed as outright battles of the faith. So for example the surviving fragments of a fragmentary text that celebrates the deeds of Zairivairi, Vishtaspa's brother and captain of his forces against Arejat.aspa, chief of the Hyonas. According to that text (Ayadgar i Zareran, 10–11), upon hearing of Vishtaspa's conversion, Arejat.aspa sent messengers to demand that Vishtaspa "abandon 'the pure Mazda-worshipping religion which he had received from Ohrmazd', and should become once more 'of the same religion'" as himself. The battle that following Vishtaspa's refusal left Vishtaspa victorious.

The conversion of Vishtaspa is likewise a theme of the 9th–11th century books, and these legends remain the "best known and most current" among Zoroastrians today. According to this tradition, when Zoroaster arrived at Vishtaspa's court, the prophet was "met with hostility from the kayags and karabs (kavis and karapans), with whom he disputed at a great assembly–a tradition which may well be based on reality, for [Vishtaspa] must have had his own priests and seers, who would hardly have welcomed a new prophet claiming divine authority. " The tradition goes on to relate that Zoroaster triumphed after three days of debate, only to be maligned by his enemies to Vishtaspa, who then had the prophet imprisoned. But, from prison, Zoroaster cured one of Vishtaspa's favourite horses (which had suddenly become paralyzed), for which the prophet then gained Vishtaspa's support and admiration. The tale is obliquely referred to in the Anthology of Zadspram (24. 6), which seems to presume that the reader already knows it, and it is summarized in the Denkard (7. 4. 64–86), and – as "workings of popular fancy" – described in detail in the later Book of Zoroaster (942–1094). In the myth, Zoroaster cures each of the horse's four legs in exchange for four concessions: first, that Vishtaspa himself accept Zoroaster's message; secondly, that Vishtaspa's son Spentodata (MP: Esfandiar) do the same; third, that Vishtaspa's wife Hutaosa (MP: Hutos) also convert; and finally that the men who maligned Zoroaster be put to death. When these four wishes are granted, the horse stands up rejuvenated. Vishtaspa's conversion is traditionally said to have taken place during Zoroaster's forty-second year, "a figure undoubtedly reached by later calculation".

This myth is tied to the Sassanid (early 3rd–early 7th century) claim of descent from Artaxerxes, and the claim of relationship to the Kayanids, that is, with Vishtaspa and his ancestors. The full adoption of Kayanid names, titles and myths from the Avesta by the Sassanids was a "main component of [Sassanid] ideology. " The association of Artaxerxes with the Kayanids occurred through the identification of Artaxerxes II's title ('Mnemon' in Greek) with the name of Vishtaspa's legendary grandson and successor, Wahman: both are theophorics of Avestan Vohu Manah "Good Mind(ed)"; Middle Persian 'Wahman' is a contraction of the Avestan name, while Greek 'Mnemon' is a calque of it. The Sassanid association of their dynasty with Vishtaspa's is a development dated to the end of the 4th century, and which "arose to some extent because this was when the Sasanians conquered Balkh, the birthplace of Vishtasp and the 'holy land' of Zoroastrianism. "

As was also the case for the fourth century Roman identification of Zoroaster's patron with the late-6th century BCE father of Darius I (see below) – the identification of Vishtaspa as a grandfather of "Ardashir" (Artaxerxes I/II) was once perceived to substantiate the "traditional date" of Zoroaster, which places the prophet in the 6th century BCE. The traditional descriptions of Vishtaspa's ancestors as having chariots (a description that puts them fully in the Bronze Age) also contribute to the academic debate on the dating of Zoroaster; for a summary of the role of Vishtaspa's ancestors in this issue, see.

In the Sistan heroic cycle
Non-Zoroastrian literature in New Persian and Arabic uniformly reflects the regular development of Middle Persian wi- into gu-, with Middle Persian Wishtasp thus becoming Goshtasb in Sistan national history (Tarikh-e Sistan), Goshtasp in Firdausi's Book of Kings (Shahnameh), Goshtasf in the Mojmal al-tawarikh, Beshtashb by Al-Tabari.

In several respects, for instance in Goshtasb's/Goshtasf's (etc.) mythological genealogy, the Sistan cycle texts continue the Zoroastrian tradition. So, for example, Goshtasp is identified as a member of the Kayanian dynasty, is the son of Lohrasp/Lohrasb (etc.), is the brother of Zareh/Zarer (etc.), is the father of Esfandiar/Isfandiar (etc.) and Bashutan/Beshotan (etc.), and so on. However, in the Sistan legends, Goshtasb/Goshtasf (etc.) is an abominable figure, altogether unlike the hero of Zoroastrian tradition. The reason for this discrepancy is unknown. According to the Sistan tradition, Goshtasb demands the throne from his father Lohrasp, but storms off to India ("Hind") when the king declines. Goshtasb's brother Zareh (Zareh/Zarer etc., Avestan Zairivairi) is sent to fetch him, but Goshtasb flees to "Rome" where he marries Katayoun (Katayun/Katayoun etc.), the daughter of the 'qaysar'. Goshtasb subsequently becomes a military commander for the Roman emperor, and encourages the emperor to demand tribute from Iran. Again Zareh is sent to fetch Goshtasb, who is then promised the throne, and is thus persuaded to return.

Back in Sistan, Goshtasb imprisons his own son Esfandiar (Esfandiar/Isfandiar etc., Avestan Spentodata), but then has to seek Esfandiar's help in defeating Arjasp (Avestan Aurvataspa) who is threatening Balkh. Goshtasb promises Esfandiar the throne in return for his help, but when Esfandiar is successful, his father stalls and instead sends him off on another mission to suppress a rebellion in Turan. Esfandiar is again successful, and upon his return Goshtasb hedges once again and – aware of a prediction that foretells the death of Esfandiar at the hand of Rostam – sends him off on a mission in which Esfandiar is destined to die. In the Shahnameh, the nobles upbraid Goshtasb as a disgrace to the throne; his daughters denounce him as a heinous criminal; and his younger son Bashutan (Avestan Peshotanu) condemns him as a wanton destroyer of Iran.

As in Zoroastrian tradition, in the Sistan cycle texts Goshtasp is succeeded by Esfandiar's son, Bahman (< MP Wahman). The identification of Bahman with 'Ardashir' (see above) reappears in the Sistan cycle texts as well.

In Greek and Roman thought
The name "Visthaspa" is "Hystaspes" in the Greek and Latin texts of the Hellenistic era. Besides referring to historically attested persons named Vishtaspa, it was also applied to Zoroaster's patron, who the Greeks and Romans imagined to be a sage of great antiquity, and the putative author of a set of prophecies written under his name. Although the works attributed to Pseudo-Hystaspes draw on real Zoroastrian sources, the Greek and Roman portraits of his person are just as fanciful as those of the other two les Mages hellénisés, Pseudo-Zoroaster and Pseudo-Ostanes. While Pseudo-Zoroaster was identified as the "inventor" of astrology, and Pseudo-Ostanes was imagined to be a master sorcerer, Pseudo-Hystaspes seems to have been stereotyped as an apocalyptic prophet.

None of the works attributed to him are still extant, but quotations and references have survived in the works of others, especially in those of two early Christian writers – Justin Martyr (ca. 100-165 CE) in Samaria and the mid-3rd century Lactantius in North Africa – who drew on them by way of confirmation that what themselves held to be revealed truth had already been uttered. Only one of these pseudepigraphic works – referred to as the Book of Hystaspes or the Oracles of Hystaspes or just Hystaspes – is known by name. This work (or set of works) of the first century BCE is referred to by Lactantius, Justin Martyr, Clement of Alexandria, Lydus, and Aristokritos, all of whom describe it as foretelling the downfall of the Roman empire, the return of rule to the east, and of the coming of the saviour.

Lactantius provides a detailed summary of the Oracles of Hystaspes in his Divinae Institutiones (Book VII, from the end of chapter 15 through chapter 19). It begins with Hystaspes awaking from a dream, and needing to have it interpreted for him. This is duly accomplished by a young boy, "here representing, according to convention, the openness of youth and innocent to divine visitations. " As interpreted by the boy, the dream "predicts" the iniquity of the last age, and the impending destruction of the wicked by fire. The divine fire will burn both the righteous and the wicked, but only the wicked will be hurt and neither will be destroyed. During the eschatological inferno, the "followers of truth" will separate themselves from the wicked and ascend a mountain. The evil king who dominates the world will be angered on hearing this, and he will resolve to encircle the mountain with his army. The righteous implore to "Jupiter", who sends them a saviour, who will descend from heaven accompanied by angels and before him a flaming sword. Hystaspes "prophesies" that the wicked king (i.e. the Roman emperor) will survive the destruction of his armies, but will lose power. It was "presumably" the prophecy of the destruction of a victorious power (i.e. the Roman empire) that caused the work to be proscribed by Rome; according to Justin Martyr (Apologia, I. 44. 12), reading the work was punishable by death.

Unlike the works attributed to the other two les Mages hellénisés, the Oracles of Hystaspes was apparently based on the genuine Zoroastrian myths, and "the argument for ultimate magian composition is a strong one. [...] As prophecies they have a political context, a function, and a focus which radically distinguish them from the philosophical and encyclopedic wisdom of the other pseudepigrapha. " Although "[p]rophecies of woes and iniquities in the last age are alien to orthodox Zoroastrianism", there was probably a growth of Zoroastrian literature in the late fourth-early third centuries denouncing the evils of the Hellenistic age, and offering hope of the coming kingdom of Ahura Mazda.

The Greco-Roman obsession with Zoroaster as the "inventor" of astrology also influenced the image of Hystaspes. So for example in Lydus' On the months (de Mensibus II. 4), which credits "the Chaldeans in the circle of Zoroaster and Hystaspes and the Egyptians" for the creation of the seven-day week after the number of planets.

The sixth century Agathias was more ambivalent, observing that it wasn't clear to him whether the name of Zoroaster's patron referred to the father of Darius or to another Hystaspes (ii. 24). As with the medieval Zoroastrian chronology that identifies Vishtaspa with "Ardashir" (see above), Ammianus' identification was once considered to substantiate the "traditional date" of Zoroaster.

title: Vishtaspa


text:
Najdorf

Najdorf may refer to:

 * Miguel Najdorf, Polish-born Argentine chess grandmaster
 * Sicilian Defence, Najdorf Variation, chess opening used by Miguel Najdorf

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

title: Najdorf


text:
User:Usrnme h8er

 Talk· Contributions

About the Me
A medium activity user, on again, off again since 2005 - with some IP edits before that, generally on NP patrol, AfD or sniffing around the project pages slipping in the occasional vote or just trying to learn more about the ways of the wiki. Occasionally I still get it into my head to write something and I pull together an article or two about computer science (my education), shipping (my job) or military history (an interest). I tend to keep an eye on pages I make major (or even minor) edits to, so my watch list is a real mixture of topics... Never know when you might come across me in a discussion.

I like to think everyone on wikipedia is actually nice and as such I am a firm beliver in Online Dickhead Syndrome (ODS) being the cause of all vandalism. I refuse to discuss any comparison to real life vandalism (graffiti etc) and call people who make such comparisons poopie-heads (and since its only on-line, I can be a dickhead and it won't come back to haunt me!).

Wikipolitics and Wikireligiousity
A discussion is due on my view of policy and guidelines in wikipedia. As a frequent editor in XfD, I often find policy and guidelines are swung as hammers of vengeance a little too much. The problem with policy is that it is almost always interpretable. For example, the phrasing "Consider making the page a useful redirect or proposing it be merged rather than deleted. Neither of these actions requires an AfD" was brought to my attention by another user in an AfD which, in reality, was a discussion about whether to merge a page or leave it be. Now I agree with the statement. I think most of us do - there is enough stuff in Deletion today without including all the mergers there. The problem is the policy statement says it's not required. It doesn't say it's not allowed, permitted, recommended or even expected; just that it's not required. Much like religious texts, the text of policy (if we try to interpret it as law) can be twisted and turned any which way we want. That's why I love the ignore policy. It lets us overrule the policy lawyers with an ultimate trump card - it is policy that all policy can be ignored (yes, I'm aware of the petitio principii that IAR can be ignored).

So what is wikipedia if it's not a democracy, an anarchy or as established above, not governed by written law? I would say that either wikipedia, like the United Kindom is governed purely by best practice. I mean, the "legal" system has methods to it's madness (Mediation, RfC, XfD, DRV, ArbCom, etc) and even an established escalation and appeal process. More than anything else however, the system is based on precedent. Effectively, we do things because that's how they're done. Not to say of course that things never change

On the other hand, if it's not based on precedent as above, wikipedia (or at least alot of wikipedians) seems to be based on religion. Consider the evidence. First, we believe in the policies and the guidelines as a higher truth. Different people interpret them in different ways, and there seem to be different opinions about who has the right to ultimate interpretation since no one really knows who wrote them (and no one is going to go ask some long since abandoned user who wrote part of WP:CSD what he meant). Second, different people care differently much about the scripture. Some people put endless hours into perfecting the policy pages and guidelines so they are fit for the wiki, while some people envoke IAR at every turn and never even bother to read the notability policy. Third, there is no limit to how enraged people can get when their particular interpretation of the policies is questioned - just have a look at the Arb cases! We have out (edit)wars, and even threats of schism as people come and go, feel fire and flames and then abandon the project because they got a new boss who actually looks over their shoulder when they work. Perhaps we should create a new template,, that says "Welcome my children - worship the wiki.".

Wikiopinions
I am opposed to Flagged revisions but in favour of limited adspace on wikipedia (something like clearly marked ads visible only to anonymous users). Some would probably brand me a deletionist but I would prefer to think of myself as a realistic inclusionist. I take WP:BLP very seriously and I don't like to push the limits on 1E and non-encyclopaedic content.

References in Popular Culture
This user has never featured in popular culture.

title: User:Usrnme h8er


text: User talk:84.222.210.6

title: User talk:84.222.210.6


text:
Talk:Free Presbyterian Church of Scotland

Prologue
Note from Al Hembd: There are some gross inaccuracies in numbers of membership that need to be amended. There is no way there could be 2,000 communicants, and 6,000 adherents in the FP Church in Scotland. At maximum, there could only be 1,500 in attendance total in Britain. — Preceding unsigned comment added by 93.173.55.194 (talk) 03:33, 15 July 2013 (UTC)

Please note that I don't know where to post this or how this change should be requested but I noticed that the picture of the church you give for Staffin is in fact the church for the Free Church of Scotland. Just thought you should be aware of the mistake. — Preceding unsigned comment added by 98.188.208.215 (talk) 20:34, 29 September 2012 (UTC)

I have reverted some deletions of additions I made a while ago. My additions seemed quite reasonable to me, if anyone disagrees please explain here. PatGallacher 12:26, 2005 Feb 14 (UTC)

What does "relaxing the stringency of subscription to the confession" mean? Also, the third para in the article seems to say that the Free Church of Scotland was formed from members of the Free Church of Scotland. Or am I reading it wrongly? Tiles 06:22, 17 Feb 2005 (UTC)

"relaxing the stringency of subscription to the confession" refers to how much of the Westminster Confession of Faith office-bearers have to agree with. I will clarify the third paragraph so that it makes more sense to the uninitiated :-) . --PeterR 12:42, 17 Feb 2005 (UTC)

I question this Dutch link, I don't speak Dutch, but it looks like a fairly lengthy article, probably a reference to the Reformed churches in the Netherlands generally. The link should be moved to the English article on Presbyterianism or something like that. Also, I still think we should say something about John MacLeod, even if his relationship with the church was more ambiguous than may believe. PatGallacher 01:25, 2005 Mar 14 (UTC)
 * The link looks reasonable as the article is about a small offshoot of the established Dutch Reformed Church (the bevindelijke gereformeerden) and specifically refers to its similarity with, among others, the Free Presbyterian Church of Scotland as follows::
 * "De bevindelijke gereformeerden vertonen sterke verwantschap in leer en leven met de zogenoemde Strict Baptist in de engelstalige wereld. In Schotland hebben de leden van de Free Presbyterian Church of Scotland soortgelijke opvattingen."
 * Roughly translated it means "the bevindelijke gerereformeerden (sect) exhibit a strong affinity in learning and life with the so-called Strict Baptist in the English speaking world. In Scotland, the the members of the Free Presbyterian Church of Scotland have similar concepts. Tiles 05:01, 20 Mar 2005 (UTC)

Category change: I have removed this page from the "King James Only Movement" page as the FP Church of Scotland has nothing to do with (and never has had) the King James Only Movement. The FP Church simply views the KJV as the best version available at this time, and therefore holds that other versions should not be used instead of it during ordinary worship. - FinlayC, Feb 22 '06

Photo
During my last photo trip to Glasgow, I took a (not terribly good) picture of St. Jude's Free Presbyterian church on Woodlands Road. I was labouring under the impression that this was an important building in the church heirarchy (if memory serves, it was where Lord MacKay's hearing was conducted) but the signage outside doesn't indicate that it's anything more than an ordinary parish church. Should I upload this picture? If St. Jude's isn't important, where is? (There's a church on the mound that I seem to remember holding church-wide assemblies of some type). -- Finlay McWalter | Talk 09:58, August 18, 2005 (UTC)

This is quite possibly it's only church in Glasgow, it's probably about as important as any, feel free to add the photo. PatGallacher 12:35, 2005 August 18 (UTC)

Finlay - you are indeed correct that St Jude's does have some significance - this building is the address you would write to if you wished to contact the denomination, as it maintains a (very small) administrative office there; it is also the address of the FP Bookroom and FP Publications. The denomination has an annual "Synod" in May, where the other Presbyterian churches have a "General Assembly", and this alternates between their Glasgow church building and their Inverness church building.--PeterR 19:16, 22 August 2005 (UTC)

The split
Neither this article nor the one on the APC makes it clear which group took what stance over the controversy about Lord Mackay's actions. 193.63.239.165 15:39, 7 April 2006 (UTC)

I've added a few lines to the Associated Presbyterian Churches article to broadly explain this. --PeterR 18:18, 26 April 2006 (UTC)

Vs. Ulster
Opposition to Roman Catholicism "is perhaps voiced in a different style"? This is enough to pique my curiosity, but not to satisfy it. Carolynparrishfan 18:08, 23 April 2006 (UTC)

It was me who used these words. However since I don't fully understand the Northern Irish situation I'd prefer not to elaborate in such a way as might turn out to be inaccurate or unsubstantiable. However here are two examples: any kind of Orangeism and similar manifestations would probably be absent at least amongst communicant members in the Free Presbyterian Church of Scotland, and I'm pretty certain FPC of S ministers are not allowed to take political office (I could verify this). --PeterR 18:14, 26 April 2006 (UTC)

Bookroom
My recent perusal of the FP bookroom showed that of the some 97 shelves of the bookroom, less than 2 are devoted to anti-RC polemical material. It is thus misleading of the earlier version of the article to draw attention to this material as if it were a primary feature of the bookroom.

In any case, wikipedia articles should only include verifiable material, which is NPOV and which does not constitute original research. As such, before any statement can be included specifying that the bookroom contains large amounts of anti-RC material, an appropriate proof for this statement must be given.

Obviously no such proof can be forthcoming, since the statement is false.

Cf. also the bookroom's webpage, which shows quite clearly that only a small % of its stock is anti-RC polemical material: http://www.fpbookroom.org. —The preceding unsigned comment was added by 149.254.200.222 (talk) 16:29, 19 December 2006 (UTC).


text: User talk:219.77.78.170

title: User talk:219.77.78.170


text:
Alexander Ankvab

Aleksandr Zolotinskovich Ankvab (Алықьсандр Золотинска-иԥа Анқәаб; ალექსანდრე ზოლოტინსკის ძე ანქვაბი; Алекса́ндр Золоти́нскович Анква́б; born 26 December 1952) is an Abkhaz politician and businessman who was the president of Abkhazia from 29 May 2011 until his resignation on 1 June 2014. He previously served as prime minister from 2005 to 2010 and as vice-president from 2010 to 2011 during the presidency of Sergei Bagapsh. He was appointed prime minister again on 23 April 2020.

In the 2004 Abkhazian presidential election, Ankvab supported Bagapsh's candidacy following his own exclusion by the Central Election Commission; he was subsequently appointed as prime minister by Bagapsh in February 2005. Ankvab was appointed acting president of Abkhazia after president Bagapsh underwent an operation on 21 May 2011. Following the operation, Bagapsh died on 29 May 2011 and Ankvab served as acting president until winning election in his own right later in 2011.

Ankvab survived six attempts on his life from 2005 to 2012, last time as a president on 22 February 2012, when his convoy was ambushed in Abkhazia, killing two of his guards.

On 27 May 2014, Ankvab's headquarters in Sukhumi were stormed by opposition groups led by Raul Khajimba, forcing him into flight to Gudauta in what Ankvab denounced as an "armed coup attempt". The Abkhaz parliament declared Ankvab "unable" to exercise his presidential powers on 31 May 2014, and Ankvab resigned the next day.

Early life and career
Born in the Abkhazian capital Sukhumi, Ankvab graduated with a degree in law from the Rostov State University in southern Russia and worked in the Komsomol, the Justice Ministry of the Abkhaz ASSR, and the Interior Ministry of the Georgian Soviet Socialist Republic until his resignation in 1990.

He was elected to the Abkhazian Supreme Soviet in 1991. He was appointed interior minister of Abkhazia's separatist government during the 1992–1993 conflict with the Georgian central government. Following the Abkhaz victory, he moved to Moscow in 1994 and became a successful businessman.

2004 presidential election
Ankvab returned to Abkhazian politics in 2000, setting up the movement Aitaira ("Revival") in opposition to the government of president Vladislav Ardzinba. In 2004 he announced that he would run for president, but was disqualified as ineligible on the grounds that he could not speak Abkhaz (a requirement for public office in the republic) and had lived in Abkhazia for too short a time. Ankvab decided to support Bagapsh instead and was crucial to the latter's electoral success. His appointment as prime minister was widely predicted.

2009 presidential election
Ankvab was Sergei Bagapsh's vice presidential candidate in the 12 December 2009 presidential election. As required by law, Ankvab was therefore officially suspended from his post on 11 November, his duties to be carried out by First Vice Premier Leonid Lakerbaia. Bagapsh and Ankvab won the election, and they were sworn in on 12 February 2010. The following day, Ankvab was succeeded as Prime Minister by Foreign Minister Sergei Shamba.

2011 presidential election
After Bagapsh's unexpected death after lung surgery, Ankvab became an acting president. He was nominated for presidency by an initiative group for a snap presidential elections held in the region on 26 August 2011. During the election campaign, on 15 August, supporters of Ankvab's opponent Sergei Shamba organised an outdoor screening of a video interview of Moscow-based retired Georgian general Tengiz Kitovani, a Georgian commander during the 1990s war in Abkhazia, in which he claimed that Ankvab had cooperated with the Georgian intelligence service during the conflict. Ankvab accused Shamba of resorting to black PR, while Shamba's campaign team issued a statement calling on the prosecutor's office to investigate Ankvab's war-time activities. According to the preliminary results Ankvab garnered up to 55% of votes, defeating Shamba and ex-vice president and opposition candidate Raul Khajimba.

Assassination attempts
Alexander Ankvab has survived six assassination attempts since becoming prime minister in February 2005: in February and April 2005, in June and July 2007, in September 2010 and most recently in February 2012. The last assassination attempt killed two of Ankvab's security guards, he himself was injured in the two previous attacks. Only after the February 2012 assassination attempt were arrests made. Former Interior Minister Almasbei Kchach was one of two suspects who subsequently committed suicide. One man was subsequently indicted and arrested for the July 2007 attack.

Downfall
On 27 May 2014, thousands of protesters, led by Raul Khajimba, rallied against Ankvab in Sukhumi, accusing him of "authoritarian" rule, inappropriate spending of Russian aid funds, and of failure to tackle corruption and economic problems, and demanded his resignation. One of the other issues that sparked the rebellion was Ankvab's relatively liberal citizenship policy (he allowed ethnic Georgians to register as voters and receive Abkhazian passports). Within hours, the protesters stormed the presidential headquarters and forced Ankvab to flee Sukhumi to a Russian military base in Gudauta. Ankvab denounced the events in Sukhumi as an "armed coup attempt" and refused to resign. The Russian government dispatched Vladimir Putin's aide Vladislav Surkov to mediate between the opposition and Ankvab's government. On 31 May, the Parliament of Abkhazia declared Ankvab "unable" to perform his presidential duties, appointed the parliamentary chairman Valery Bganba as an interim president and called snap presidential election for 24 August. On 1 June 2014, Ankvab stepped down as president.

title: Alexander Ankvab


text:
Possibility theory

Possibility theory is a mathematical theory for dealing with certain types of uncertainty and is an alternative to probability theory. It uses measures of possibility and necessity between 0 and 1, ranging from impossible to possible and unnecessary to necessary, respectively. Professor Lotfi Zadeh first introduced possibility theory in 1978 as an extension of his theory of fuzzy sets and fuzzy logic. Didier Dubois and Henri Prade further contributed to its development. Earlier, in the 1950s, economist G. L. S. Shackle proposed the min/max algebra to describe degrees of potential surprise.

Formalization of possibility
For simplicity, assume that the universe of discourse Ω is a finite set. A possibility measure is a function $$\Pi$$ from $$2^\Omega$$ to [0, 1] such that:

 * Axiom 1: $$\Pi(\varnothing) = 0$$

 * Axiom 2: $$\Pi(\Omega) = 1$$

 * Axiom 3: $$\Pi(U \cup V) = \max \left( \Pi(U), \Pi(V) \right)$$ for any disjoint subsets $$U$$ and $$V$$.

It follows that, like probability on finite probability spaces, the possibility measure is determined by its behavior on singletons:

 * $$\Pi(U) = \max_{\omega \in U} \Pi (\{\omega\}).$$

Axiom 1 can be interpreted as the assumption that Ω is an exhaustive description of future states of the world, because it means that no belief weight is given to elements outside Ω.

Axiom 2 could be interpreted as the assumption that the evidence from which $$\Pi$$ was constructed is free of any contradiction. Technically, it implies that there is at least one element in Ω with possibility 1.

Axiom 3 corresponds to the additivity axiom in probabilities. However, there is an important practical difference. Possibility theory is computationally more convenient because Axioms 1–3 imply that:

 * $$\Pi(U \cup V) = \max \left( \Pi(U), \Pi(V) \right)$$ for any subsets $$U$$ and $$V$$.

Because one can know the possibility of the union from the possibility of each component, it can be said that possibility is compositional with respect to the union operator. Note however that it is not compositional with respect to the intersection operator. Generally:

 * $$\Pi(U \cap V) \leq \min \left( \Pi(U), \Pi(V) \right) \leq \max \left( \Pi(U), \Pi(V) \right).$$

When Ω is not finite, Axiom 3 can be replaced by:

 * For all index sets $$I$$, if the subsets $$U_{i,\, i \in I}$$ are pairwise disjoint, $$\Pi\left(\bigcup_{i \in I} U_i\right) = \sup_{i \in I}\Pi(U_i).$$

Necessity
Whereas probability theory uses a single number, the probability, to describe how likely an event is to occur, possibility theory uses two concepts, the possibility and the necessity of the event. For any set $$U$$, the necessity measure is defined by

 * $$N(U) = 1 - \Pi(\overline U)$$.

In the above formula, $$\overline U$$ denotes the complement of $$U$$, that is the elements of $$\Omega$$ that do not belong to $$U$$. It is straightforward to show that:

 * $$N(U) \leq \Pi(U)$$ for any $$U$$

and that:

 * $$N(U \cap V) = \min ( N(U), N(V))$$.

Note that contrary to probability theory, possibility is not self-dual. That is, for any event $$U$$, we only have the inequality:

 * $$\Pi(U) + \Pi(\overline U) \geq 1$$

However, the following duality rule holds:

 * For any event $$U$$, either $$\Pi(U) = 1$$, or $$N(U) = 0$$

Accordingly, beliefs about an event can be represented by a number and a bit.

Interpretation
There are four cases that can be interpreted as follows:

$$N(U) = 1$$ means that $$U$$ is necessary. $$U$$ is certainly true. It implies that $$\Pi(U) = 1$$.

$$\Pi(U) = 0$$ means that $$U$$ is impossible. $$U$$ is certainly false. It implies that $$N(U) = 0$$.

$$\Pi(U) = 1$$ means that $$U$$ is possible. I would not be surprised at all if $$U$$ occurs. It leaves $$N(U)$$ unconstrained.

$$N(U) = 0$$ means that $$U$$ is unnecessary. I would not be surprised at all if $$U$$ does not occur. It leaves $$\Pi(U)$$ unconstrained.

The intersection of the last two cases is $$N(U) = 0$$ and $$\Pi(U) = 1$$ meaning that I believe nothing at all about $$U$$. Because it allows for indeterminacy like this, possibility theory relates to the graduation of a many-valued logic, such as intuitionistic logic, rather than the classical two-valued logic.

Note that unlike possibility, fuzzy logic is compositional with respect to both the union and the intersection operator. The relationship with fuzzy theory can be explained with the following classic example.

 * Fuzzy logic: When a bottle is half full, it can be said that the level of truth of the proposition "The bottle is full" is 0.5. The word "full" is seen as a fuzzy predicate describing the amount of liquid in the bottle.
 * Possibility theory: There is one bottle, either completely full or totally empty. The proposition "the possibility level that the bottle is full is 0.5" describes a degree of belief. One way to interpret 0.5 in that proposition is to define its meaning as: I am ready to bet that it's empty as long as the odds are even (1:1) or better, and I would not bet at any rate that it's full.

Possibility theory as an imprecise probability theory
There is an extensive formal correspondence between probability and possibility theories, where the addition operator corresponds to the maximum operator.

A possibility measure can be seen as a consonant plausibility measure in the Dempster–Shafer theory of evidence. The operators of possibility theory can be seen as a hyper-cautious version of the operators of the transferable belief model, a modern development of the theory of evidence.

Possibility can be seen as an upper probability: any possibility distribution defines a unique credal set set of admissible probability distributions by

 * $$K = \{\, P \mid \forall S\ P(S)\leq \Pi(S)\,\}.$$

This allows one to study possibility theory using the tools of imprecise probabilities.

Necessity logic
We call generalized possibility every function satisfying Axiom 1 and Axiom 3. We call generalized necessity the dual of a generalized possibility. The generalized necessities are related to a very simple and interesting fuzzy logic called necessity logic. In the deduction apparatus of necessity logic the logical axioms are the usual classical tautologies. Also, there is only a fuzzy inference rule extending the usual modus ponens. Such a rule says that if α and α → β are proved at degree λ and μ, respectively, then we can assert β at degree min{λ,μ}. It is easy to see that the theories of such a logic are the generalized necessities and that the completely consistent theories coincide with the necessities (see for example Gerla 2001).

title: Possibility theory


text:
Mount Jinba

Mount Jinba (陣馬山) is located between Hachiōji, Tokyo and Fujino, Kanagawa Prefecture. Its peak is roughly 857 m above sea level.

title: Mount Jinba


text:
Wikipedia:Articles for deletion/Fahmi Quadir

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was DELETE. jni 11:26, 24 Feb 2005 (UTC)

Fahmi Quadir
Delete I can't make any sense of whatever this is fullerton

This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.
 * Keep - Quite notable --219.77.78.170 12:37, 14 Feb 2005 (UTC)
 * User: (talk • contribs) just gave us Hamburger of Truth and Votes for deletion/Hamburger of Truth. Uncle G 12:46, 2005 Feb 14 (UTC)
 * Delete - vanity page, unless it can be made less POV and more encyclopedic. Selphie 12:42, 14 Feb 2005 (UTC) *talk*
 * Highly suspect biography of one Fahmi Quadir. Delete unless any facts check out. Uncle G 12:46, 2005 Feb 14 (UTC)
 * Delete, hoaxy self-promotion. Wyss 20:29, 14 Feb 2005 (UTC)
 * Delete. Hoax.   — Gwalla | Talk 01:59, 15 Feb 2005 (UTC)
 * Delete, hoax, possible vanity. Megan1967 02:41, 15 Feb 2005 (UTC)


text:
Interhelpo

Interhelpo (international laboristal helpo) was an industrial cooperative of workers and farmers (Esperantists and Idists) between 1923 and 1943, established for the special purpose of helping to build up socialism in Soviet Kyrgyzstan. The legal framework for the migration of working forces from the West to the Soviet Union was established through a resolution on “Proletarian help for Soviet Russia” (proletarskaya pomoshch’ sovetskoy Rossii) adopted by the Fourth World Congress of the Communist International (1922).

On May 1, 1923, Interhelpo — an acronym of the Ido compound international laboristal helpo — was founded in Žilina, Czechoslovakia (now Slovakia) on the initiative of the Czechoslovak Bolshevik Rudolf Pavlovič Mareček, who had actively participated in fights against Basmachis in Semirechye and was editor of the newspaper Zarya Svobody ("The Dawn of Freedom") in neighboring Verniy. Other Czechoslovak agricultural cooperatives founded with the aim of building socialism in the USSR were the Kladno Commune (Armavir, Krasnodar Krai), the Slovak Commune (Stalingrad Guberniya), Reflector (Ershovsk, Saratov Oblast), Pflug (“plow”), Solidarita, and Čechocentr.

From 1925 onwards, trains from the railway station in Žilina transported 1078 people (including mainly Czechs and Slovaks, but also Hungarians, Ruthenians and other nationalities, and including both direct members and their families) to Kyrgyzstan.

Activities in Kyrgyzstan
Its members made many products on the ‘green meadow’. The famous Slovak politician Alexander Dubček also participated in this cooperative in his youth.

The cooperative's most notable projects include:
 * in 1925: an electric power station
 * in 1927: a textile factory
 * in 1928: a melting-house
 * a furniture factory
 * railroads, hospitals, main government building in the capital of Kyrgyzstan
 * a club house and cultural venue (klub pařížských komundartů)

In 1925, the Interhelpo was declared the best cooperative in the Soviet Union. At one point, it produced 20 percent of Kyrgyzstan's industrial products.

In 1927, members of the cooperative formed a theatre group, which performed plays under the supervision of the theatre director Eduard Peringer in the carpenter’s workshop in Czech, Slovak, Hungarian and other languages.

In 1930, the Czechoslovak journalist Julius Fučík visited the cooperative.

By 1932, the cooperative comprised members of different backgrounds of whom many were recruited from within Soviet Kyrgyzstan: 223 Russians, 92 Czechs, 66 Ukrainians, 43 Slovaks, 37 Kyrgyz, 26 Germans, 22 Hungarians, 3 Uyghurs (Kasghar), 2 Uzbeks, 2 Mordovians, 2 Tatars, 1 Jew, 1 Armenian, and 1 Rusyn.

In 1943, during the Second World War, the property of the Interhelpo cooperative was transferred into the hands of the state.

Legacy
Today the cooperative's residential buildings on Intergel'po Street (former site of the cooperative) are in a desolate state and are inhabited mostly by marginalized segments of society (such as e.g. internal working migrants from Southern Kyrgyzstan): "'In the accounts of most residents, the builders of the districts where either unknown, or misrepresented as “Czech prisoners of war” or “Czech war refugees,” who had ended up in Central Asia in the aftermath of World War II. Today, almost a hundred years later, little reminds today’s residents of the achievements of the cooperative. Only Nazdar, a small Czechoslovak association, tries to preserve its historical heritage with financially limited funds.'"In 2008, Czech National Television released the documentary ''Interhelpo. Historie jedné iluze'' (“Interhelpo – The History of an Illusion”) which portrays the historical experience of the cooperative largely in negative terms, highlighting human losses and the ultimate failure of the cooperative.

title: Interhelpo


text:
Knock, Isle of Lewis

Knock, from the Gaelic, An Cnoc (a small hill), is a village in Point peninsula on the Isle of Lewis in the Outer Hebrides of Scotland. Point (an Rubha in Gaelic) is connected by road across a narrow isthmus (barely 100 metres wide) to Stornoway, the main administrative centre of the Western Isles.

The village of Knock consists of between fifty and one hundred houses and is bordered to the south with Swordale and to the north with Aignish.

Knock used to have a primary school and post office. The post office closed in 2008 along with many other post offices in the north west of Scotland.

Knock Primary school opened on 29 October 1878 and closed for the last time on 30 June 2011 when the pupils were moved to a new school in Bayble. The old school is now a locally run shop and café "Buth an Rubha & Cafe Roo" selling a wide range of everyday essentials and local produce. It opened on 7 March 2014.

There is another village called Knock, in the district of Carloway, in the Uig Parish of Lewis.

Church
A church was established here in 1829 by Act of Parliament and served as a quoad sacra church, supplementing existing churches and reducing the distance people needed to walk to get to the former church. In the Disruption of 1843 a high proportion left the established church to create Knock Free church (which is actually located in Garrabost).

Notable people
Rev Roderick Macleod, minister of Knock, Moderator of the General Assembly of the Free Church of Scotland in 1921.

title: Knock, Isle of Lewis


text:
Talk:Rafic Hariri

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 7 September 2020 and 18 December 2020. Further details are available on the course page. Student editor(s): Kwt044.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 07:45, 17 January 2022 (UTC)

External links cleanup
A banner is up warning that the external links section is not following the guidelines. It is not indeed, so I rolled up my sleeves and sorted out the bad weed:

 * Future Movement Forum Future Movement Discussion Forum -> not directly related to page
 * Lebanon unhappy over US sanction move, 12 October 2003 -> to be inserted as ref

;Obituaries * Obituary-Rafīq Harīrī, BBC News, 14 February 2005 * Obituary-Rafīq Harīrī - Lebanese Club @ MIT, President, Loai Naamani 15 February 2005 * Obituary-Rafīq Harīrī, Daily Telegraph, 15 February 2005 * Obituary-Rafīq Harīrī, The Guardian, 15 February 2005 * Obituary-Rafīq Harīrī, The Times, 16 February 2005 * Obituary-Rafīq Harīrī, Islamica Magazine, [Summer] 2005 -> All those links are not necessary, redundancy, to be integrated as refs or out!

;Articles * 'Beirut bombshell' - Fortune, Mitchell Protero, 4 May 2006 *Connecting the dots in Lebanon - Ya Libnan, 2 December 2006 * RafiqHariri.tk ongoing news reports *Harīrī.org memorial page with news reports * 'March for the martyr: Harīrī Remembered' Arabian Business, Massoud A. Derhally 14 February 2006 * Timeline: Lebanon A chronology of key events - BBC News 14 February 2005 *Harīrī's Absence Hard to Fill - New York Newsday 14 February 2005 * Lebanese prime minister Harīrī resigns - Aljazeera.net 20 October 2004 * The Los Angeles World Affairs Council Speech LAWAC 18 December 1996 * "Mr. Miracle" - TIME EUROPE 8 February 1993 -> All those links are not necessary, redundancy, to be integrated as refs or out!

;Other * The Fitzgerald report (link to the UN website) - 24 March 2005 * The Mehlis report (link to the UN website) - 20 October 2005 * Lebanese prime minister quits, By Brent Sadler, Caroline Faraj and Nada el-Husseini, CNN 15 April 2003 *Ambassador Farid Abboud discusses assassination: Farid Abboud * Huge blast kills Lebanese ex-PM — Previously unknown group claims responsibility, CNN 14 February 2005 * Harīrī's comeback in Lebanon, BBC News 4 September 2000 * Al-Harīrī, Rafīq & family, 58, self-made, Forbes  October 2002 * US Warns of UN Penalties After Lebanon Killing, Reuters Mon 14 February 2005 * Blasts, then silence: Cease-fire begins, CNN 26 April 1996 * INDEPTH: LEBANON Lebanon CBC News Online, Canadian Broadcasting Corporation, 15 February 2005 * Syria accused of killing Lebanon's ex-leader By Ramsay Short in Beirut and Anton La Guardia, Diplomatic Editor-The Daily Telegraph 15 February 2005 * Dossier: Rafiq Harīrī-Middle East Intelligence Bulletin, July 2001 *Brinkley, Joel Rice Says Syria Is at Least Indirectly Responsible for the Blast The New York Times, February 17, 2005 *Fattah, Hassan M. Wails at Loss of Lebanese Leader, Cries for His Vision The New York Times, February 17, 2005 *Saidi, Leena Huge Crowds Mourn Lebanon's Ex-Premier The New York Times, February 16, 2005 *Friedman, Thomas L. 'Hama Rules' The New York Times, February 17, 2005 *MacDonald, Neil. CBC Investigation: Who killed Lebanon's Rafik Hariri?, CBC News, November 21, 2010 *CBC Video links: Getting Away With Murder: Part 1; Part 2. -> All those links are not necessary, redundancy, to be integrated as refs or out!

Here, at least the external links section is clean, and the links have been saved here for future use if necessary. -- Importemps, d, March 1 2012 2:18 (UTC)

Corruption section, chapter 2
last removal of a substantial portion from the ″Corruption″ section is arbitrary and needs to be discussed here first. Therefore, I'll be reinstating it in a week or so unless a valid and thorough discussion takes place here. For the time being I have requested protection of the page given the last disruptive editing to the article.--Jetstreamer $Talk$ 18:09, 13 February 2015 (UTC)
 * There are some things removed there that do not appear to be sourced, so please do not reinstate anything unless you are sure that the sources support it. Squinge (talk) 18:14, 13 February 2015 (UTC)
 * Only WP:BLP admits the immediate removal of content that is not properly sourced. Instead of removing here, I'd try to find references for some of the facts that are not supported by sources. Actually, I did that for other portions of the article.--Jetstreamer $Talk$ 18:45, 13 February 2015 (UTC)
 * It's nothing to do with BLP - some content has been contested, and it should now not be reinstated unless it is supported by sources. Squinge (talk) 18:48, 13 February 2015 (UTC)
 * Only the last paragraph of the deleted content included no sources.--Jetstreamer $Talk$ 18:50, 13 February 2015 (UTC)
 * Yes, that would appear to be the case. Squinge (talk) 18:56, 13 February 2015 (UTC)

I've reinstated the deleted content and marked the sole unsourced deleted paragraph as needing sources.--Jetstreamer $Talk$ 19:11, 17 February 2015 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 9 external links on Rafic Hariri. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20130325062137/http://weekly.ahram.org.eg/2005/730/re21.htm to http://weekly.ahram.org.eg/2005/730/re21.htm
 * Added archive https://web.archive.org/web/20130321231112/http://lebanonwire.com/0410/04102702LW.asp to http://www.lebanonwire.com/0410/04102702LW.asp
 * Added archive https://web.archive.org/web/20130116054209/http://www.solidere.com/solidere.html to http://www.solidere.com/solidere.html
 * Corrected formatting/usage for http://www2.gwu.edu/~uwp/fyw/euonymous/2005-2006/06-edgefinal.pdf
 * Corrected formatting/usage for https://www.un.org/apps/news/story.asp?NewsID=21034&Cr=leban&Cr1=
 * Added archive https://web.archive.org/web/20101106081720/http://www.stratfor.com/memberships/175137/analysis/20101102_hezbollah_threatens_explosion_beirut_over_tribunal to http://www.stratfor.com/memberships/175137/analysis/20101102_hezbollah_threatens_explosion_beirut_over_tribunal
 * Corrected formatting/usage for http://www.washingtontimes.com/news/2006/nov/19/20061119-102612-1990r/?page=2
 * Corrected formatting/usage for https://www.nytimes.com/2005/02/15/international/middleeast/15hariri.html
 * Corrected formatting/usage for https://www.nytimes.com/2005/02/15/international/middleeast/15hariri.html?pagewanted=2

When you have finished reviewing my changes, you may follow the instructions on the template below to fix any issues with the URLs.

Cheers.— InternetArchiveBot  (Report bug) 02:13, 11 December 2017 (UTC)

Assasinated by
Mishelle Abu Slaiman, an actor, during an interview. 2601:645:4200:8F80:ACFF:DC35:572C:4588 (talk) 18:35, 14 August 2022 (UTC)

title: Talk:Rafic Hariri


text:
Wikipedia:Articles for deletion/The Clue of the Hissing Serpent

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was DELETE. jni 08:31, 25 Feb 2005 (UTC)

The_Clue_of_the_Hissing_Serpent
Sounds like a teen mentioning his fave book. Radiant! 12:40, 14 Feb 2005 (UTC) This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.
 * Delete. While this is a member of the clearly notable Hardy Boys series of youth fiction, precedents for individual episodes of TV shows and comments in What's In, What's Out specifically regarding fiction would seem to indicate that an individual member of a series, unless significantly notable in its own right for some reason, should be subsumed under the article on the series as a whole. HyperZonk 18:03, Feb 14, 2005 (UTC)
 * Delete, unhelpful. Wyss 20:30, 14 Feb 2005 (UTC)


text:
Jo van Heutsz

Joannes Benedictus (Jo) van Heutsz (3 February 185111 July 1924) was a Dutch military officer who was appointed governor general of the Dutch East Indies in 1904, years after he had become famous for bringing to an end to the long Aceh War.

Early life and education
Joannes Benedictus van Heutsz was born on 3 February 1851, in Coevorden in the Netherlands. He was the second son of Joannes Franciscus van Heutsz and Maria Lucilla Kocken. Both his father and his grandfather were artillery officers.

Van Heutsz, who was a difficult and talkative student, went to school in Breda. His family could not afford to send him to the Royal Military Academy, in Breda, and so he later went to the Instruction Battalion in Kampen from 1867 to 1872.

Aceh War
After 25 years of protracted warfare, van Heutsz was appointed as Military Governor of Aceh. In consort with the Islamic scholar Christiaan Snouck Hurgronje, van Heutsz succeeded in weakening the Acehnese resistance by exploiting tensions between the Acehnese aristocracy and the religious ulama. He also solicited the support of the Acehnese ruling classes and isolated the rebels from their rural bases. On the advice of an Acehnese noble, he also altered the tactics of the Royal Dutch East Indies Army by introducing small mobile forces, which were successful against the Acehnese guerrilla tactics.

Van Heutsz commissioned Colonel Gotfried Coenraad Ernst van Daalen with the challenge of breaking any remaining resistance. Van Daalen destroyed several villages, killing at least 2,900 Acehnese, among whom were 1,150 women and children. Dutch losses numbered just 26, and van Daalen was promoted.

By 1903, van Heutsz's tactics had succeeded in convincing several secular Acehnese resistance leaders, including Sultan Muhammad Daud, Tuanku Raja Keumala, Tuanku Mahmud and Teuku Panglima Polem Muda Perkasa, to surrender to the colonial authorities. Having overcome the secular elements of the resistance, Aceh was declared by the Dutch to be officially pacified by 1903. However, resistance from the ulama continued until 1913.

Hendrikus Colijn, a future Dutch prime minister, was the adjutant of van Heutsz. In the Netherlands, van Heutsz was then considered a hero, named as the "Pacificator of Aceh" and was promoted to the position of Governor-General in 1904. His efforts boosted support for imperialism in Dutch society and government and weakened the position of the anti-imperialists.

Return to Europe
Van Heutsz moved to Amsterdam in 1909. After his wife died in 1919, he moved to Bussum. He lived in Montreux, Switzerland, and Merano, in Italy, from 1922. He died in Montreux on 11 July 1924 at the age of 73. On 9 June 1929, he was reburied in Amsterdam.

Monument
During the 1920s and the 1930s, monuments to Van Heutsz were erected throughout major cities of the Netherlands and the Dutch East Indies, including Amsterdam, Banda Aceh and Batavia (later Jakarta). On 15 June 1935, the Van Heutsz Monument in South Amsterdam (Amsterdam-Zuid) was inaugurated by Queen Wilhelmina. The monument underwent many defacements several times during various protests from 1965 to 2004. The municipality of Amsterdam changed its name and purpose in 2004. The monument is now known as the Dutch East India – Netherlands Monument (Monument Indië-Nederland), and all references to van Heutsz have been removed.

The monument in Jakarta, designed by the architect Wilhelm Marinus Dudok and the sculptor Hendrik van den Eynde, was inaugurated in 1932. In 1935, the leader of the Dutch fascist NSB, Anton Mussert, visited Jakarta and laid a wreath in van Heutsz honour. After the Second World War, the monument was covered in slogans demanding independence and was demolished in 1953.

In Coevorden, his birthplace, the main city park and main street are (still) called the Van Heutsz Park and Van Heutszsingel, respectively.

Regiment van Heutsz
After the departure of the Dutch from independent Indonesia in 1949, the Regiment van Heutsz of the Dutch Army was created with the specific aim of being "the bearer of the traditions of KNIL", the former Dutch Indies colonial army that had carried out the Aceh War.

Awards and decorations

 * Kraton Medal
 * Knight First Class of the Military Order of William (1876)
 * Honorary Sabre participants for their bravery (26 June 1890)
 * Commander of the Military Order of William (1899)
 * Knight of the Order of the Dutch Lion (1899)
 * Grand Officer of the Military Order of William (1901)
 * Grand Cross of the Military Order of William (1903)
 * Grand Officer of the Order of Orange-Nassau
 * Grand Cross of the Order of the Dutch Lion (4 December 1919)
 * Expedition Cross with two clasps
 * Long Service Medal for Officers
 * Grand Cross of the Order of the Red Eagle

title: Jo van Heutsz


text:
User:Fred Koschara

Fred Koschara (February 14, 1955 - ), founder of The L5 Development Group, is an accomplished software developer, a busy entrepreneur, an avid photographer, and a practicing philosopher. Currently residing in Boston, Massachusetts, Mr. Koschara owns more than three dozen domain names, many related to pursuing his life-long ambition of becoming an astronaut. He now believes that goal can only be achieved through private enterprise, outside any of the government-run space programs.

title: User:Fred Koschara


text:
Oldřich Dědek

Oldřich Dědek (born 26 November 1953) is a Czech economist. He graduated in agricultural economics from the University of Economics, Prague. He was born in Chlumec nad Cidlinou.

Career
After completing his studies in 1978, Dedek was employed by the Economic Institute of the Czechoslovak Academy of Sciences, where he worked as a researcher specialising in economic policy. In 1992, he joined the Czech National Bank (Česká národní banka) as Deputy Director of the Institute of Economics, and in 1996, he was appointed an adviser to the ČNB Governor. He was formerly a member of the Scientific Council of the Faculty of Social Sciences at Charles University in Prague, where he lectures on financial market issues and European Economic integration (a 3-modeule course supported by the Jean Monnet grant which also includes courses by Katerina Smidkova and Wadim Strielkowski. He was named a Full Professor by the Charles University in Prague in 2011.

As an adviser to Prime Minister Josef Tošovský in the first half of 1998 Dedek headed the team of authors who prepared the document Economic Strategy of Joining the European Union: Starting Points and Directions. From 13 February 1999 to 2005, he was a ČNB Vice-Governor.

In 2017, President Milos Zeman appointed Dedek and fellow economist Marek Mora to the seven-member board of the Czech National Bank.

Other activities
Dedek is currently a member of the Administrative Board of Charles University and of the Scientific and Pedagogical Board of the Masaryk Institute of Advanced Studies at the Czech Technical University. He is also a member of the Board of Editors of the journals Politická ekonomie (Political Economics) and Prague Economic Papers. He has participated in internships and study programmes in the United Kingdom (London School of Economics, University of Warwick) and the USA (International Monetary Fund, Federal Reserve Bank of Kansas City).

He publishes articles on monetary and economic policy issues in the daily press and in professional journals.

title: Oldřich Dědek


text:
Category:Czech economists

See also Category:Czechoslovak economists, Category:Economists from Bohemia

title: Category:Czech economists


text:
Talk:List of Dance Dance Revolution video games

Dts and table sorting
Without the dts

August 2006 sorts alphabetically before November 1972 and May 1996, because A comes before M and N., template attaches a "hidden key" o dates, causing them to sort correctly while still being displayed in one of the customary display formats such as August 2006 or Aug 2006, use of the   will solve this problem but with minor exceptions that the format is unacceptable (see WP:DATEFORMAT), because 2006-08 could mean August 2006 or from 2006 to 2008 or an 8th day of an unspecified month of 2006.


text:
Robert Bartini

Robert Ludvigovich Bartini (Роберт Людвигович Бартини; 14 May 1897 – 6 December 1974) was a Hungarian-born Soviet aircraft designer and scientist, involved in the development of numerous successful and experimental aircraft projects. A pioneer of amphibious aircraft and ground-effect vehicles, Bartini was one of the most famous engineers in the Soviet Union, nicknamed Barone Rosso (Red Baron) because of his noble descent.

Early life
Robert Bartini was born on 14 May 1897, in Fiume, Kingdom of Hungary, Austro-Hungarian Empire (now Rijeka, Croatia), the son of an unmarried 17-year-old girl of noble origins. Bartini's biological father, Lajos Orosdy (de Orosd et Bö), in italian: Lodovico Oros de Bartini, was a baron of the Austro-Hungarian nobility and the Lieutenant Governor of Fiume. His grand-father Adolf converted together with his father to roman catholic faith in Pest (now Budapest) in 1826. Adolf changed his name from Schnabel in 1848. "Our family is of Jewish origin, my great-grandfather was Kossuth's secretary under the name of Adolf Schnabel," Béla Orosdy said. – The Hungarianised branch became Orosdy, but only one side of the family could be called noble: a close relative of Lajos, Fülöp Orosdy, was made a baron in 1905. Reportedly, Bartini's mother drowned herself shortly after his birth when Lodovico, a married man, refused to recognize him as his son. Bartini was eventually legitimized by Lodovico and given the title Roberto Oros di Bartini, but his custody was passed to relatives from the city of Miskolc. Despite his powerful noble background, Bartini's relatives were impoverished aristocrats, and instead they granted custody to a peasant family to raise him.

Bartini graduated from gymnasium in 1915, and upon the outbreak of the First World War was drafted into the Austro-Hungarian Army and sent to an officers' reserve school in Besztercebánya (now Banská Bystrica, Slovakia). Upon graduation in 1916, Bartini was sent to the Eastern Front where he was captured by Russian troops in June 1916 and detained at a prisoner of war camp in near Khabarovsk in the Russian Far East. He remained at the camp for the remainder of the war and was eventually released in 1920. Bartini returned home to find administration of Fiume being fought over by the local Italian and Slav populaces, as well as Italy and the Kingdom of Serbs, Croats and Slovenes, resulting in the Free State of Fiume. Bartini moved to Italy and received citizenship, where he became a member of the Italian Communist Party (ICP) and attended flying school in 1921, and began studying aerospace at the Politecnico di Milano in 1922.

Soviet Union
After the Fascist takeover in Italy in October 1922, the ICP sent Bartini to the Soviet Union as an aviation engineer, taking all the latest Italian design and avant-garde technology he was able to gather. Bartini received Soviet citizenship and changed his name to Robert Ludvigovich Bartini according to Eastern Slavic naming customs. Bartini initially worked at an airport near Khodynka Field in Moscow before occupying several engineering and command positions for the research wing of the Soviet Air Force. In 1928, Bartini began working for the Central Design Bureau building seaplanes near Sevastopol and the following year became the head of the department of amphibious experimental aircraft design, but was fired in 1930 for writing a letter to the Central Committee of the CPSU criticizing the existence of the organization. Bartini was quickly hired by the research wing of the Red Army where he began working on the Stal-series of airplanes. At the International Exhibition in Paris in August 1936, the Bartini Stal-7 broke the international speed record. He also published papers concerning aviation construction materials and technology, aerodynamics, dynamics of flight, and even theoretical physics.

In 1938, Bartini was arrested by the NKVD on charges of being an "enemy of the people" and a spy for Fascist Italy. He was extrajudicially convicted by a troika, receiving a 10-year imprisonment sentence. During his imprisonment Bartini continued his work on new aircraft designs, first at the sharashka TsKB-29, an NKVD experiment aircraft design bureau in Moscow where he worked with Andrei Tupolev designing the Tupolev Tu-2, which became one of the most important Soviet aircraft of World War II. Bartini's Stal-7 plane also became the base for the Yermolayev Yer-2 bomber, also used by the Soviet Air Force during the war. When German troops were close to Moscow during the German invasion of the Soviet Union, TsKB-29 was moved from the city to Omsk where Bartini led his own design bureau, OKB-86. His bureau was disbanded in 1943, and he began working on various transport plane projects. Bartini was released in 1946, later working at the Dimitrov Aircraft Factory in Taganrog until 1952, when he became the chief engineer of advanced aircraft designs at the Scientific Research Institute in Novosibirsk. In 1956, during the De-Stalinization under Nikita Khrushchev, Bartini was officially rehabilitated by the Soviet state. The following year he was transferred to the OKBS MAP design bureau in Lyubertsy with Pavel Vladimirovich Tsybin, and received backing from Marshal of the Soviet Union Georgy Zhukov, at the time the Minister of Defense of the USSR. Zhukov was forced out the position shortly afterwards, and most of the projects he backed were cancelled. In 1961, Bartini had proposed a nuclear-powered supersonic long-range reconnaissance aircraft.

Contributions of Bartini were well appreciated at the highest levels of the Soviet government, and he was awarded the Order of Lenin in 1967. High esteem for his contributions to defense afforded him the help from Pontecorvo and Gershtein to publish his theoretical physics paper in the prestigious Proceedings of the Soviet Academy of Sciences (Doklady). The paper was considered to be strange even by Gershtein who was asked to help edit it and prepare for publication, while after the publication some prominent physicists initially thought that "Roberto Oros di Bartini" was a fictitious name invented specially for a scientific hoax. Bartini himself was apparently very proud of his paper, signed it with his noble name, and confided in Gershtein that this was the most important contribution of his lifetime. The paper develops the idea of the dimension of spacetime which is dynamical, equal to four only on average, and presenting an argument in favor using some numerological relations between physical constants.

Ground-effect vehicles
In the mid-1950s, Bartini became involved in ground-effect vehicles, named ekranoplans, which the Soviet government developed a great interest in. The extensive development of these vehicles led to Bartini's first output in 1964, with the Be-1, a small prototype ekranoplan made for research by the Beriev Design Bureau. In 1968, Bartini returned to Taganrog to specifically develop seaplanes, where began development of his last known project, the Bartini Beriev VVA-14, an experimental ekranoplan featuring vertical takeoff intended to be used in anti-submarine warfare against American submarines armed with Polaris missiles.

Death
Bartini died on 6 December 1974, in Moscow, at the age of 77. He was buried at Vvedenskoye Cemetery with a grave featuring a monument with the inscription "In the land of the Soviets, he kept his oath to devote all life that the red planes flew faster than the black (ones)". Bartini had almost no contact with Italy since he had left in the 1920s. Beriev eventually cancelled the VVA-14 project as development slowed and eventually stopped after Bartini's death.

Influence
Bartini influenced many Soviet aircraft engineers, particularly Sergey Pavlovich Korolev who named Bartini as his teacher. At various times and to different degrees, Bartini has been connected with other prominent Soviet aircraft engineers such as Sergey Ilyushin, Oleg Antonov, Vladimir Myasishchev, Alexander Yakovlev and many others.

Bartini's Effect, a phenomenon in aerodynamics where drag is reduced and thrust is increased when aircraft propellers are arranged of two motors in a tandem, was named in honor of Bartini as it was first used on his DAR airplane.

List of Bartini's aircraft designs
This table of Bartini's designs incorporates information extracted from the Russian language Wikipedia article on Bartini. "(Prototype)" indicates an aircraft project where a physical example was built to some extent but was never operational. "(Draft)" indicates an aircraft project that was likely a prefeasibility study where no physical examples were built.

* Ekranolyot refers to a hybrid ground-effect vehicle (ekranoplan) also capable of flight at more regular altitudes.

title: Robert Bartini


text:
Hendrikus Colijn

Hendrikus "Hendrik" Colijn (22 June 1869 – 18 September 1944) was a Dutch politician of the Anti-Revolutionary Party (ARP; now defunct and merged into the Christian Democratic Appeal or CDA). He served as Prime Minister of the Netherlands from 4 August 1925 until 8 March 1926, and from 26 May 1933 until 10 August 1939.

Early life
Colijn was born on 22 June 1869 in the Haarlemmermeer to Antonie Colijn and Anna Verkuijl, who had migrated to the newly-created Haarlemmermeer polder from the Land of Heusden and Altena for religious reasons. He was the first of six children, all of whom were born in Haarlemmermeer. Colijn grew up in the Land of Altena.

Military service
At the age of 16, Colijn went to a military academy in Kampen for officer training, where he graduated as a second lieutenant in 1892. On 18 September 1893, he married Helena Groenenberg (23 September 1867 – 14 February 1947) and was sent to the Dutch East Indies. During his 16 years in the Dutch East Indies, he spent ten years in the colonial army. He served in the Aceh War as the lieutenant of J. B. van Heutsz and six further years in the colonial administration as a lieutenant when van Heutsz became Governor General in 1904.

Colijn's letters to his wife from his period on Lombok reveal that his participation in acts of brutality which by modern standards would be considered severe war crimes:

"I have seen a mother carrying a child of about 6 months old on her left arm, with a long lance in her right hand, who was running in our direction. One of our bullets killed the mother as well as the child. From now on we couldn't give any mercy, it was over. I did give orders to gather a group of 9 women and 3 children who asked for mercy and they were shot all together. It was not a pleasant job, but something else was impossible. Our soldiers tacked them with pleasure with their bayonets. It was horrible. I will stop reporting now."

Early political career
After his return to the Netherlands in 1909, Colijn was elected as an Anti-Revolutionary Party Member of Parliament for the district of Sneek (before 1918, the Dutch voting system was the same as the British).

In 1911, he was appointed Minister of War and revised the Dutch Selective Service System. In May 1918, he acted as an intermediary between the British and Kaiser Wilhelm II of Germany to arrange an armistice, resulting in the Wilhelm gaining refuge in the Netherlands.

Business life
In 1910, the Holland Dakota Landbouw Compagnie was established, with Hendrikus Colijn and his brother Arie Colijn as the primary shareholders.

From 1914 to 1922, he served as CEO for the Bataafse Petroleum Maatschappij (BPM). In 1925, he also became CEO of Royal Dutch Shell.

Colijn served as editor of De Standaard from 1922 to 1939.

Prime minister
In 1922, Colijn accepted the political leadership of the Anti-Revolutionary Party (Calvinist) from Abraham Kuyper. Only one year later, he succeeded the resigning Dirk Jan de Geer as Minister of Finance. In 1925, Colijn also became prime minister, but a year later, he had to step down when the House of Representatives accepted a resolution by Gerrit Hendrik Kersten of the Protestant Reformed Political Party that called for diplomatic mission to the Holy See to be recalled. That was unacceptable to the Roman Catholic State Party, which was then in government. Colijn then returned to the Senate and from 1927 to 1929 served as head of the Dutch delegation to the League of Nations in Geneva. At the election of 1929, he was elected for the House of Representatives, and he immediately became parliamentary leader of his party. That proved to be a success since at the election of 1933, the ARP gained two seats, and Colijn became prime minister again.

From 1933 to 1939, Colijn served four more times as prime minister. During the 1930s, his government faced the effects of the Great Depression, which took a heavy toll on the Netherlands. Colijn's government responded to the economic crisis with a strict protectionist policy, which continued to weaken the Dutch economy. Colijn's decision to adhere to the gold standard until 1936, long after most of the trading partners of the Netherlands had dropped it, was very unpopular with those in favour of government fiat money.

In 1939, Colijn's last cabinet, with Protestant and liberal ministers but without Catholic ministers, lasted only three days before a government crisis. He resigned as prime minister on 10 August, only three weeks before the outbreak of World War II.

World War II and death
After the Dutch defeat in the Battle of the Netherlands in 1940, Colijn published an essay entitled "On the Border of Two Worlds" (Op de Grens van Twee Werelden) in which he called for accepting German leadership in Europe immediately after the Royal House had fled to England and left him behind. His view was influenced by the tremendous show of force that the German blitzkrieg had shown and the relative weakness of the Allied forces. Soon thereafter, he tried to organize political resistance but was arrested in June 1941 and taken to Berlin for interrogation. The Germans tried to have him confess that he had conspired with the British to invade the Netherlands to serve as an excuse for the German invasion.

Late in the war, according to a grandson, after the tide had turned against the Germans, Heinrich Himmler wanted to keep Colijn available as a possible intermediary with the British, as he had done earlier for Wilhelm II. The very fact that the Gestapo allowed the visit suggests that Himmler was already making contingency plans in case of a German loss. In March 1943, Colijn was put under house arrest in a remote mountain hotel in Ilmenau, where he died on 18 September 1944.

title: Hendrikus Colijn


text:
Talk:Shelta

Untitled
Hi

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 11 September 2018 and 31 December 2018. Further details are available on the course page. Student editor(s): DaniMcGonigal.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 09:12, 17 January 2022 (UTC)

Dead link
Removed this link:
 * The Secret Languages of Ireland by R. A. Stewart
 * Out of copyright in Australia

as it is no longer working. Deadstar not logged in

"Shelta is sometimes mistakenly classified as part of the Goidelic branch of the Celtic language family; it is, in fact, a cant based on Irish and English, with a primarily English-based syntax."

If it's a creole based on two existing languages, call it a creole instead of a language.

 * It's not a creole (a language which develops via the process of creolisation, see 'creole language' in Wikipedia). It's usually described as a 'mixed language', (which is how Ethnologue has it listed). These are a distinct phenomenon from a creole. Dougg 08:24, 16 August 2005 (UTC)

 * Ethnologue claims an "unidentified source" for the language. I believe I've seen a paper on the Web claiming a relationship between Shelta and Pictish. No source, though... I'll try to dig further. --ESP 30 June 2005 16:35 (UTC)

 * Surely Shelta is both Goidelic AND Germanic if it's based on both. --MacRusgail 22:47, 18 August 2005 (UTC)

 * The classification of 'mixed languages' is problematic. Standard historical linguistics and the 'tree' model of descent only allows for a single parent language. Usually mixed languages are classified as such, with the parent languages being noted. This whole issue is something that linguists are currently grappling with, but fortunately mixed languages seem to be very rare. Of course it shouldn't be seen as necessary to force every language into a neat classification scheme--after all these are idealised views of what would usually have been a very messy process. --Dougg 05:23, 19 August 2005 (UTC)

RE DEAD LINK.

On 28 January 2018 I attempted to place a link to the work that was previously linked at:
 * The Secret Languages of Ireland by R. A. Stewart
 * Out of copyright in Australia and
 * Online copy of the Shelta lexicon from McAllister's "The Secret Languages of Ireland"

The new link was rejected by the moderator. A PDF file has been produced from an image of the website above taken in 2007. It is at http://www.alivebeing.com/resources/PDF/Shelta.pdf. If any Wikipedia users who read this would like the link added I would welcome them contacting the moderator; or if you would like host the lexicon on an "acceptable" site I would welcome them contacting me and I will provide a copy after discussing with John Bear's widow.

 * As a newer post, this should be placed at the bottom, with the relevant older posts copied as a quote and placed in the newer post at the bottom of the page. You did part of this, as an edit request, but by doing so, the information in its totality is separate from the context material which still remains up here at the top of the page. You mentioned your wish for others to speak with the editor involved "I would welcome them contacting the moderator" but this is best understood to be an action which you should be taking, in order to get the material into the article. My interactions with the editor have been very good, and I think they would be willing to discuss the issue further with you, including what requirements are necessary, if you ask them on their talk page. Regards,   Spintendo  ᔦᔭ   22:16, 29 January 2018 (UTC)

Bungee language
For those of you interested in the Scottish form of Gaelic, there seems to be a similar problem regarding this Canadian mixed language. --MacRusgail 16:34, 22 August 2005 (UTC)

 * Bungee is English with influence from other languages. It's not a mixed language. – ishwar  (speak)  16:42, 28 June 2008 (UTC)

Wrong link
Just a quick note...the John Sampson link is incorrect I believe. The current one goes to John A. Sampson (a gynecologist). (Preceding unsigned comment from User:Davidsetagaya at 2006-09-09 T05:36:37)

 * Good catch. Delinked for now. Someone can create a "John Sampson (Romany scholar)" or "John Sampson (linguist)" or "John Z Sampson" when necessary. Telsa (talk) 08:11, 9 September 2006 (UTC)

Possible Vandalism
The translation looks spurious in parts. It simply does not appear to be a credible translation. Is there confirmation anywhere that "For thine is the kingdom, and the power, and the glory" translates into "Wibble wibble plop" in Cant? I suggest removing this translation entirely, as it is too vulnerable to unverifiable vandalism.

 * User:Cratylus3, Another editor has reverted the vandalism - but thanks for noticing it and remarking upon it.LiPollis 11:10, 11 May 2007 (UTC)

"Wibble Wibble Plop" is back again. Creationlaw 03:12, 13 May 2007 (UTC)

 * Doya wanna byya carpehh reel chape like bahss

(= DO YOU WANT TO BUY A CARPET REAL CHEAP LIKE BOSS? - someone's having you on mate!)

Your right this page is utter cr@p and not just the stupid changes others are making....whoever wrote it should go talk to a real Irish Traveller, like at pavee point, and not some stupid acedemic idiot who thinks he knows what hes talking about. so annoyed by this! — Preceding unsigned comment added by 93.107.71.4 (talk) 15:11, 14 December 2014 (UTC)

Language family
Why does the infobox only trace as far back as Irish? Irish isn't an language isolate, so shouldn't it trace back the whole way? - Estoy Aquí (t • c • e) 13:21, 1 January 2008 (UTC)

SHELTA IS NOT A GOIDELIC LANGUAGE
Shelta is not a "Goidelic language". It is basically English with a special vocabulary. The vocabulary is partly Old Irish, partly Irish words that have been intentionally made unrecognizable in a way reminiscent of Verlan and Pig Latin.194.100.66.100 (talk) 11:58, 1 July 2008 (UTC)

[no Cant]
It's not because there are no Cant words for these lines, but because For the kingdom, the power, etc., is not used in the Catholic form of the Lord's Prayer. Typically, these words are heard at Mass, when the Laity recite them only after the Priest has interjected a short prayer after the preceding part. Nuttyskin (talk) 13:53, 3 August 2009 (UTC)

"Originally based on Irish..."
There is no citation for this. I don't claim to be an expert on Shelta, but everything I've heard about it suggests that is it structurally English with modified Irish vocabulary. This doesn't sound like something "originally based on Irish" at all, let alone Old Irish!

This needs a citation or removal.

☸ Moilleadóir ☎ 01:49, 28 August 2009 (UTC)

Anglican Lord's Prayer
As Irish travellers are Catholic, it's interesting that the text ends with "For the kingdom, the power, and the glory are yours," which can be used in Catholic masses since 1970 but not before that - and it is still very rare in Catholic masses today. How many unrelated gypsies did the academic interview to establish the Cant and Shelta versions?86.46.207.32 (talk) 10:18, 30 December 2009 (UTC) just to let you know Irish travellers are NOT gypsies. Gypsies are roma etc and originally from India. Irish travellers are IRISH. — Preceding unsigned comment added by 93.107.71.4 (talk) 15:13, 14 December 2014 (UTC)

the word "eynik" used in the prayer actually means "thing" so the translation is 100% wrong — Preceding unsigned comment added by 93.107.71.4 (talk) 00:38, 16 December 2014 (UTC)

Cleanup
Ok, started a cleanup of this page, going to be rigorous about references and sources. Will also expand as I find the time. As a broad sort of response to various queries above (and as amended on the page), the language has gone through 3 main phases: Hence some of the confusion around the classification; in a way it depends on the question of "when are we talking". But modern Shelta is an English based creole with a decreasing amount of Irish/Gaelic in it through creeping anglicization. Akerbeltz (talk) 19:46, 9 March 2010 (UTC)
 * 1) Irish/Gaelic speaking
 * 2) Bilingual
 * 3) Shelta speaking (Hiberno-English with a strong admix from Irish/Gaelic)

Sound Clips, Videos, etc?
Does anyone know where I can find an audio example of this? YouTube, etc?

174.19.104.164 (talk) 20:19, 5 August 2010 (UTC)

The online blog of www.barefootpavee.blogspot.com had some for a while. It has a lot of Shelta in it too.

I read on the biddy early wiki that she spoke shelta, was she a Irish traveller? — Preceding unsigned comment added by 178.167.219.134 (talk) 19:00, 9 June 2011 (UTC)

there is a video on youtube called Pavee Lackeen. its about travellers in ireland. very interesting and you can hear them speak the gammin. — Preceding unsigned comment added by 93.107.71.4 (talk) 00:42, 16 December 2014 (UTC)

NPOV lacking in "Origins and history" section
The following phrase communicates a negative bias against the anglicization of the language: "English Shelta is increasingly suffering from anglicization..." Undoubtedly many (myself included) perceive a real loss to human culture when languages (or parts of them) disappear. Nevertheless, the statement is no more neutral than the opposite "English Shelta increasingly benefits from anglicization."

Why not something more NPOV like "English Shelta shows increasing effects of anglicization"? It's simply not neutral to say that a language is "suffering"--and I think someone with a better handle on linguistics should write something neutral on the matter. It could even be the case (neutrally) that the speakers of the language are suffering because of the anglicization of the language. If so, explain how and cite a source.

Interesting article; my thanks to any and all who have worked on it.W.stanovsky (talk) 01:00, 24 May 2011 (UTC)

 * It's standard phrasing in linguistics in my experience. Akerbeltz (talk) 10:10, 24 May 2011 (UTC)

Irish and Gaelic?
"...with heavy influences from Irish and Gaelic."

What is "Gaelic" here? Does it refer to the Irish language? If so, then "from Irish" would surely suffice. — Preceding unsigned comment added by 84.148.109.115 (talk) 14:12, 31 October 2011 (UTC)

 * Well spotted, the word "and" didn't belong there. Akerbeltz (talk) 14:37, 31 October 2011 (UTC)

 * The same applies to the following phrase further down, I suppose: "While Shelta is influenced by English grammar, it is also a mixture of Gaelic and Irish words as well." I wondered if the writer was thinking Gaelic referred to Scottish Gaelic? Or Irish to Irish English? Or did the word 'and' came here by some editing mistake? Bever (talk) 13:24, 23 September 2020 (UTC)

Old versus Current Shelta
In the article a version of the Lord's Prayer is given in "Old" Shelta (which it states is from about a century ago), "Current" Shelta, English and Irish. The "Old" and "New" Shelta versions look radically different, the newer one showing vastly more Anglicization. Could someone please provide more information on this seemingly massive change in such a short time? Seems like it would really add to the article. — Preceding unsigned comment added by 89.101.225.183 (talk) 21:38, 23 February 2012 (UTC)

Three different languages
The two examples of Shelta given in the section "Compatison texts", as well as the one in "Sample phrases" seem to be three different languages. The third one even uses a different orthography, with macrons (the phonology section does not mention Shelta as having any long vowels), carons and apostrophes. Which is the real version (the first two do sound a lot like made-up gobbledegook)? Are any of them the actual language?

This article could also do with some other improvements; such as adding something on consonants to the phonology section. The "Sample phrases" section could be done away with entirely; and be replaced with one on "Sample words"; which would probably be more useful as Shelta is supposed to use the same syntax and pronoun system as English (according to one version of the language given). — Preceding unsigned comment added by 101.166.150.53 (talk) 06:38, 8 October 2012 (UTC)

Opening para unclear phrasing languages
The open para has this sentence "It is widely known as the Cant, to its native speakers in Ireland as Gammon and to the linguistic community as Shelta." Is "the linguistic community" here the community of speakers or the people in the "linguistics" community? — Preceding unsigned comment added by Boaby (talk • contribs) 22:19, 15 July 2014 (UTC)

Can someone please edit this page properly.
this page is full of inacuracies. whoever wrote it knows NOTHING about true gamin/cant. why not go to a Traveller association like Pavee Point and ask them for assistance. there is no point in me changing anything as it will only be changed back. The "linguistic" ppl who made this page dont know what they are talking about. its seriously irritating that its so wrong, and the fact im half traveller means i know what im talking about. it seems to me the page was made by "academics" who know nothing! — Preceding unsigned comment added by 93.107.71.4 (talk) 00:23, 16 December 2014 (UTC)

Orthography section
Doesn't "beoir" mean beer? And woman is "bean"?2605:E000:6392:7300:309D:704E:3AE7:2789 (talk) 23:52, 30 January 2017 (UTC)

Addition of replacement for dead link
This request is for an external link to be added to this article. The link is to material formerly at "alphalink.com.au" and "oldwelshbooks.net". This material is a hyper-adapted extract from "The Secret Languages of Ireland", R. A. Stewart Macalister, Cambridge University Press 1937, Ch. VI. pp. 174-224. It was developed by John Bear and was available on the web in the 1990s and early 2000s. I consider it would complement the current archive.org link as it uses phonetic characters rather than an Anglicised approach. A PDF file has been created from a web impression of the old site taken in 2007. The material has been re-issued with the permission of John Bear’s widow. It is currently located at: http://www.alivebeing.com/resources/PDF/Shelta.pdf. However, some more suitable site may be found for it in the future, subject to interest. 124.176.51.36 (talk) 21:02, 29 January 2018 (UTC)

 * Links to personal websites are not allowed.  Spintendo  ᔦᔭ   22:00, 29 January 2018 (UTC)

Dear Spintendo, would you be able the suggest an acceptable host for the document? I have no contacts into academe... Chris Alivebeing (talk) 05:22, 31 January 2018 (UTC)
 * Create an account at Academia.edu and host it there, maybe. Lots of academics and such put up their pre-print articles, post-print extracts, course and lecture materials, etc. They generally prefer that only academics create an account there, but I set one up as an "independnet researcher" (i.e. avid Wikipedian) and they've never bugged me.  — SMcCandlish ☏ ¢ 😼  23:33, 17 December 2023 (UTC)

Man
Man 178.167.189.251 (talk) 21:11, 30 April 2022 (UTC)

Unused source
This following source appears in the bibliography but is never used anywhere in the article: — SMcCandlish ☏ ¢ 😼  23:29, 17 December 2023 (UTC)
 * Also reissued by Armagh: Craobh Rua Books (1997).

title: Talk:Shelta


text:
Roan, Norway

Roan is a former municipality in Trøndelag county, Norway. The municipality existed from 1892 until its dissolution in 2020 when it joined Åfjord Municipality. It was part of the Fosen region along the coast. The administrative centre of the municipality was the village of Roan. Other villages included Bessaker, Brandsfjord, and Hofstad.

A large wind park is located on the mountain plateau just southeast of Bessaker.

At the time of its dissolution in 2020, the 375 km2 municipality was the 248th largest by area out of the 422 municipalities in Norway. Roan was the 399th most populous municipality in Norway with a population of 953. The municipality's population density was 2.7 PD/km2 and its population had decreased by 5.4% over the last decade.

General information
The municipality of Roan was established on 1 June 1892 when the old municipality of Bjørnør was divided into three separate municipalities: Roan (population: 2,069), Osen (population: 1,575), and Stoksund (population: 1,122).

On 1 January 2018, the municipality switched from the old Sør-Trøndelag county to the new Trøndelag county. On 1 January 2020, the neighboring municipalities of Roan and Åfjord merged into one large municipality called Åfjord.

Name
The municipality (originally the parish) is named after the old Roan farm since the first Roan Church was built there. The name is probably derived from the Old Norse word róða which means "pole" a reference to a mountain peak behind the farm.

Coat of arms
The coat of arms was granted on 22 May 1987 and it was in use until 1 January 2020 when the municipality was dissolved. The official blazon is "Azure, three terns volant argent" (I blått tre oppflyvende sølv terner, 2-1). This means the arms have a blue field (background) and the charge is a group of three flying terns. The bird design has a tincture of argent which means it is commonly colored white, but if it is made out of metal, then silver is used. Terns, a very watchful and energetic bird, are intended to symbolize the local inhabitants and the coast with the vast bird life in the area. The arms were initially designed by Solfrid Krogfjord with the final design by Einar H. Skjervold. The municipal flag has the same design as the coat of arms. After the municipal merger on 1 January 2020, these arms were adopted as the arms for the new Åfjord Municipality.

Churches
The Church of Norway had one parish (sokn) within the municipality of Roan. It is part of the Fosen prosti (deanery) in the Diocese of Nidaros.

Geography
Roan was located on the Fosen peninsula between the municipalities of Åfjord (to the south) and Osen (to the north), with Namdalseid to the east. Roan also included a number of islands in the Atlantic Ocean to the west. Three major fjords cut into the landscape: the Brandsfjorden in the north, Bersfjorden in the central part, and the Skjørafjorden in the south. The Kaura lighthouse was located on a small island in the mouth of the Brandsfjorden. The Hellfjorden is a small fjord arm that branches off the main Brandsfjorden.

The landscape was very hilly, with bare mountaintops reaching 400 to 600 m above sea level. The highest mountain is the 644 m tall Dåapma on the border with Namdalseid.

Government
While it existed, this municipality was responsible for primary education (through 10th grade), outpatient health services, senior citizen services, unemployment and other social services, zoning, economic development, and municipal roads. During its existence, this municipality was governed by a municipal council of elected representatives, which in turn elected a mayor. The municipality fell under the Fosen District Court and the Frostating Court of Appeal.

Municipal council
The municipal council (Kommunestyre) of Roan is made up of 17 representatives that are elected to four year terms. The party breakdown of the final municipal council was as follows:

Mayors
The mayors of Roan:

 * 1892–1907: John Hopstad (MV/V)
 * 1908–1919: Johan Stinessen (V)
 * 1920–1922: Henrik Guttelvik (V)
 * 1923–1925: Johan Stinessen (V)
 * 1926–1931: Anton Lindbak Nilssen (Bp)
 * 1932–1937: Menelai Næss (V)
 * 1938–1945: Anton Lindbak Nilssen (Bp)
 * 1946–1951: Kristian Strøm (KrF)
 * 1952–1959: Anton Lindbak Nilssen (Bp)
 * 1960–1963: Hans Viken (H)
 * 1964–1979: Magnar Wiik (Ap)
 * 1980–1985: Johan Nerdal (Sp)
 * 1986–1987: Jan Utkilen (H)
 * 1988–1991: Henning Martinsen (H)
 * 1992–1995: Erling Eian (H)
 * 1995–1999: Henning Martinsen (H)
 * 1999–2003: Oddvar Dahl (Sp)
 * 2003–2011: Albert Larsen (H)
 * 2011–2015: Jan Helge Grydeland (Sp)
 * 2015–2019: Einar Eian (H)

Population
Almost all the inhabitants lived along the coast or in the Hofstaddalen valley. The islands were all generally uninhabited with few exceptions. The island of Brandsøya, which has a bridge connecting it to the mainland, has some inhabitants. There are only two roads leaving the municipality: one going south to Å in Åfjord and one to Osen.

title: Roan, Norway