text:
Aristoi (novel)

Aristoi is a 1992 science fiction novel by American writer Walter Jon Williams.

Overview
The novel describes the Logarchy, a technologically advanced human society which has spread across half the galaxy. It involves a rigid hierarchy of social classes, based on examinations. The supreme class, the "Aristoi", are given the ultimate responsibility: that of managing nanotechnology.

The Aristoi (and some others) can split their minds into daimones, or "limited personalities", all which can operate as independent mental entities guided by the will of the main 'self' of the Aristos. There are several rituals designed to bring the main personality into contact with his own daimones and establish organization and control among them. In virtual reality, deployed through an implanted brain-computer interface, these selves can even be manifested as distinct individuals. The daimones can work on various projects independently without using the body, so that many things can be accomplished in a fraction of the time it would take a singleminded person to do them. People who have daimones are not considered to be out of their minds, but rather into their minds, and are respected as knowing themselves much more thoroughly than is possible to a singleminded person.

Williams frequently divides the text into two columns representing characters' simultaneous interactions with multiple daimones and/or outside persons (for example, events of a party on one side, Gabriel's daimones commenting amongst themselves on the other). In electronic versions of the text, the two-column device is abandoned for clarity, as stated in the new author's note.

Virtual reality is referred to as "oneirochronon", a Greek-rooted word literally meaning "dream time". The "Hyperlogos" stores all human knowledge on gigantic servers placed inside Earth's moon and the moons of other planets. The device used for the interface is a tiny implant called a "reno", suggesting a link to Williams' earlier cyberpunk novels Hardwired and Solip:System which deal with a near-future Earth.

In the future of the Logarchy, the original earth was destroyed by "Mataglap Nano", a gray goo disaster which originated in Indonesia (thus the name, which means berserk in Indonesian). A second Earth has been created, and the Logarchy was formed as a response to the tragedy.

The Logarchy is reminiscent of some of the ideas of Plato. The Aristoi, the only people authorized to develop and use nanotechnology, are the unquestioned rulers of humanity, somewhere between government and gods. Each Aristos controls a domaine comprising one or more planets on which they impose their rules and modify so that it resembles the Aristoi's individuality. For example, if an Aristos/Ariste is interested in architecture, his/her domaine will reflect that through its educational system and the structure of its buildings. On the worlds controlled by the Logarchy, ordinary people (the "Demos") live in relative ease and comfort. All serious illnesses have been wiped out, and injuries can be fully healed. The chief responsibility of the Aristoi is to ensure that the people on their planets enjoy the best of health and are able to reach their utmost potential (including becoming an Aristos, if the appropriate exams are passed). The Aristoi interact with their subjects personally, often, to supply guidance and encouragement.

The society controlled by the Logarchy works on a rigid hierarchy of social classes. One's position is determined through examination (as in Imperial China), so that everyone has an opportunity to advance in any field or fields they choose. In the Logarchy, children are trained from an early age in the precepts of Captain Yuan, the founder, in a combination of wushu, psychophysiology, cold reading and operant conditioning. For example, they are conditioned to respond to certain mudras or hand signals with specified emotional and physical reactions. A skillful practitioner can employ these poses and signals to manipulate others without their knowledge.

Via the reno, or microminiaturized personal computer implanted in the brain in childhood, people have access to unlimited amounts of information about everything. The only restricted information is that which is protected under the "Seal Of Aristoi".

Homosexuality is accepted, and same-sex couples can have children. The novel, in fact, opens with a scene in which the protagonist Gabriel performs "minor" surgery to impregnate his lover, Marcus. Transgender people and men who want to experience pregnancy and birth as women can avail themselves of a "nanologic" package which changes physical sex over a period of months.

The demos or ordinary people revere their domaine leaders as Gods. Gabriel's mother (without Gabriel's desire or approval) runs a church devoted to worship of Gabriel.

Between the aristoi and demos is the class of therapontes (from the Classical Greek therapon, variously meaning a henchman, attendant, squire, or companion in battle) who act as a managerial class carrying out the directives of the aristoi. There are a number of levels of therapontes, and those at the highest level are allowed to take the examinations to advance to aristos rank.

Plot
Gabriel, a minor Aristos, runs a group of planets containing societies devoted to artistic pursuits, assisted by his several daimones, each of whom has his or her own personality and special area of interest. Attending oneirochronon parties and composing operas, having sex with both men and women (at one point, he has sex with two women at once—one in physical reality, one in the oneirochronon), he seems to live a leisurely, decadent life.

An elder Ariste, Cressida, warns Gabriel that something is up in a nearby solar system. There appear to be some extra planets in an area which astronomical surveys had said contained none. Cressida is murdered before she can explain more but Gabriel begins to suspect that Saito, the Aristos whose domain is closest to the mystery solar system, is using it for some undisclosed purpose.

Gabriel and some of his advisers leave on a secret mission to the mystery solar system. When they arrive there they discover a horrifying truth: the planets contain life, human life. The most advanced of the planets contains a society similar in nature and technological development to Renaissance Europe. The people here have been left without the guidance and control of an Aristos and are mired in constant warfare and squalor, perishing of diseases which modern technology can easily cure. Someone, presumably Saito, has created human life here and consigned it to perpetual suffering for some unknown reason.

Horrified by the suffering they see, Gabriel and some of his companions travel down to the planet to investigate. Posing as visitors from a distant country they identify a local nobleman whom they believe to be Saito and arrange a confrontation. While they are waiting for their chance to assassinate Saito they see their spaceship, which had been orbiting the planet, destroyed. Their assassination attempt fails when they realize that the nobleman is actually an artificial lifeform. Gabriel and his companions are captured and imprisoned.

It is then that Gabriel is confronted with the truth: the mastermind behind this horrifying experiment is not Saito, but Captain Yuan, the architect of the current galactic civilization, who had long been presumed dead. Yuan explains his motives behind creating new life: the galactic society of the Logarchy has become staid and stultifying. Protected from any danger, the people have stopped improving and have become slaves of the Aristoi. He created this new solar system and the life within it in order to give a new start to humanity and create a society free from the restrictions of the Logarchy.

Yuan, Saito, and Zhenling, an Ariste whom Gabriel had considered an ally and even taken as a lover, then begin a brainwashing program on Gabriel, eventually breaking his will and convincing him to help them with minor duties on their project. Their plan is foiled when a previously hidden sub-personality of Gabriel, that he dubs The Voice, uses his computer privileges to escape.

Gabriel manages to defeat Saito and escape along with his friends. He informs the rest of the Logarchy about what has happened and rallies them to a war footing. The Logarchy's forces swarm into the new solar system to provide humanitarian relief and begin to integrate the societies into the galactic society. As Yuan's secrets are revealed it is also discovered that he had tampered with the examination process which forms the backbone of the Logarchy, promoting people to Aristoi who he believed could help him and keeping others back. Captain Yuan himself has escaped to parts unknown and Gabriel makes it his life's mission to track him down and bring him to justice. As he does so he is warned by Zhenling, now imprisoned, that in doing so he will only fulfill Yuan's plan to shake up the galactic status quo.

title: Aristoi (novel)


text:
Shahr-e Jadid-e Ramshar

Shahr-e Jadid-e Ramshar is a planned city in the Central District of Hamun County, Sistan and Baluchestan province, Iran. It is 35 km from Zabol and 170 km from Zahedan, and is considered one of the first-generation cities built with the purpose of housing the overflowing population of the province.

About 2,200 people registered to participate in the National Housing Movement Plan, of whom 1,000 people were found to be eligible. The quota for the first year of the new city of Ramshar in the Plan was the construction of 300 units, which were to be put into operation by the end of 2022. The units will be built in the form of villas, each with a size of 200 m2 to 220 m2.

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

title: Shahr-e Jadid-e Ramshar


text:
Firuzabad, Fars

Firuzabad is a city in the Central District of Firuzabad County, Fars province, Iran, serving as both capital of the district and of the county. Firuzabad is south of Shiraz. The city is surrounded by a mud wall and ditch.

The original ancient city of Gor, dating back to the Achaemenid period, was destroyed by Alexander the Great. Centuries later, Ardashir I, the founder of the Sassanid Empire, revived the city before it was ransacked during the Arab Muslim invasion of the seventh century. It was again revived by the Buyids under Fanna Khusraw, but was eventually abandoned in the Qajar period and was replaced by a nearby town, which is now Firuzabad. Its only surviving structure is the central core an ancient tower.

History
Gor dates back to the Achaemenid era. It was situated in a low-lying area of the region, so, during his invasion of Persia, Alexander the Great was able to drown the city by directing the flow of a river into the city. The lake he created remained until Ardashir I built a tunnel to drain it. He founded his new capital city on this site.

Ardashir's new city was known as Khor Ardashīr, Ardashīr Khurrah and Gōr. It had a circular plan so precise in measurement that the Persian historian Ibn Balkhi wrote it to be "devised using a compass". It was protected by a trench 50 meters in width, and was 2 kilometers in diameter. The city had four gates; to the north was the Hormozd Gate, to the south the Ardashir Gate, to the east the Mithra Gate and to the west the Wahram Gate. The royal capital's compounds were constructed at the center of a circle 450 m in radius. At the center of the town there was a lofty platform or tower, called Terbal. It was 30 m high and spiral in design. The design is unique in Iran, and there are several theories regarding the purpose of its construction. It is thought to have been the architectural predecessor of the Great Mosque of Samarra of Iraq and its distinctive minaret, the malwiya. In the Sasanian period, the abbreviation ART (in Inscriptional Pahlavi) was used as the mint signature to refer to Gōr.

Gōr and Istakhr strenuously resisted the invading Arab Muslims in the 630s and 640s; they were conquered by Abdallah ibn Amr in 649–50.

The city's importance was revived again in the reign of Fanna Khusraw of the Buyid dynasty, who frequently used the city as his residence. It is at this time that the old name of the city, Gōr, was abandoned in favor of the new. In New Persian, spoken at the time, the word Gōr (گور) had come to mean "grave." King Adud al-Dawla, as the story goes, found it distasteful to reside in a "grave." Per his instruction, the city's name was changed to Peroz-abad, "City of Victory." Since then, the city has been known by variations of that name, including Firuzabad (فیروزآباد Fīrūzābād). However, there is a 7th-century Arab-Sassanian coin from Ardashir-Khwarra during Umayyad period in which pylwj'b'd (Pahlavi; Pērōzābād) is mentioned as the mint.

The city was eventually abandoned in Qajar period and its nearby settlement was populated, which is now the modern Firuzabad located 3 km to the east of the site of Gor. Today, among the attractions of Firuzabad are the Sassanid Ghal'eh Dokhtar, the Palace of Ardeshir, and the fire temple and its nearby Minar.

Ethnicity
According to a 1939 publication of the anthropologist Henry Field, 7,000 Circassians lived in Firuzabad.

Population
At the time of the 2006 National Census, the city's population was 58,210 in 12,888 households. The following census in 2011 counted 64,969 people in 16,617 households. The 2016 census measured the population of the city as 65,417 people in 20,184 households.

Climate
Firuzabad has a hot semi-arid climate (Köppen climate classification: BSh).

Education
The city has five universities: Firuzabad Higher education university, Islamic Azad University, Firuzabad Branch; Payame Noor University, Firuzabad center; a branch of Technical and Vocational University; and a branch of University of Applied Science and Technology.

title: Firuzabad, Fars


text:
Evangelium vitae

Evangelium vitae translated in English as 'The Gospel of Life', is a papal encyclical published on 25 March 1995 (on that year's Feast of the Annunciation) by Pope John Paul II. It is a comprehensive document setting out the teaching of the Catholic Church on the sanctity of human life and related issues including murder, abortion, euthanasia, and capital punishment, reaffirming the Church's stances on these issues in a way generally considered consistent with previous church teachings.

Summary
"Man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God."

Evangelium vitae begins with an overview of threats to human life, both past and present, and gives a brief history of the many biblical prohibitions against killing and how this relates to the concept of a culture of life. The encyclical then addresses specific actions in light of these passages, including abortion (quoting Tertullian, who called abortion "anticipated murder to prevent someone from being born"), euthanasia (which John Paul II calls "a disturbing perversion of mercy"), and the death penalty. According to John Paul II and the magisterium the only potentially acceptable use of the death penalty is when it would not otherwise be possible to defend society, a situation which he considered rare if not non-existent in contemporary society.

The encyclical also addresses social and environmental factors, stressing the importance of a society which is built around the family rather than a wish to improve efficiency, and emphasizing the duty to care for the poor and the sick. It also deals with the proper place of sex in the relationship of marriage and the education of adolescent teenagers about relationships and sexuality.

Along with its introduction and conclusion, the letter contains four chapters:

I. Present-day threats to human life (sections 7-28);

II. The Christian message concerning life (sections 29–51);

III. God's holy law (sections 52–77);

IV. For a new culture of human life (sections 78–101).

In terms of historical context, John Paul II alluded to his experience of the Second World War and also to the Rerum novarum encyclical of Pope Leo XIII (1891) which sought to protect vulnerable workers.

The encyclical quoted from and complemented the Catechism of the Catholic Church (then newly published in 1992) at a time when Catholics who had previously lived under communist regimes had more freedom to learn from the Church's teachings, following the end of the Cold War.

Murder
John Paul II regretted the "progressive weakening of individual consciences and in society" around the "direct taking of all innocent human life, especially at its beginning and its end". He affirmed:

"Therefore, by the authority which Christ conferred upon Peter and his Successors, and in communion with the Bishops of the Catholic Church, I confirm that the direct and voluntary killing of an innocent human being is always gravely immoral. This doctrine, based upon that unwritten law which man, in the light of reason, finds in his own heart (cf. Rom 2:14–15), is reaffirmed by Sacred Scripture, transmitted by the Tradition of the Church and taught by the ordinary and universal Magisterium."

While attempts on the life of John Paul II are not mentioned, he would have written Evangelium vitae with the knowledge of the attempted assassinations in 1981 and 1982 and the Bojinka plot discovered shortly before his visit to World Youth Day 1995 in the Philippines in January of that year.

Abortion
"Among all the crimes which can be committed against life, procured abortion has characteristics making it particularly serious and deplorable. The Second Vatican Council defines abortion, together with infanticide, as an 'unspeakable crime.'"

Evangelium vitae accepted that "the decision to have an abortion is often tragic and painful for the mother" although this can "never justify the deliberate killing of an innocent human being". The potential pressures on the pregnant woman from the father of the child, the wider family circle and friends, doctors and nurses were also acknowledged.

While John Paul II noted that the Bible's texts "never address the question of deliberate abortion and so do not directly and specifically condemn it ... they show such great respect for the human being in the mother's womb" that a logical consequence was that "You shall not kill" be extended to the unborn child as well. Christian tradition, he added, was "clear and unanimous, from the beginning up to our own day, in describing abortion as a particularly grave moral disorder. Given this "unanimity in the doctrinal and disciplinary tradition of the Church", Pope Paul VI was able to declare that this tradition regarding abortion is "unchanged and unchangeable". John Paul II stated:

"Therefore, by the authority which Christ conferred upon Peter and his Successors, in communion with the Bishops – who on various occasions have condemned abortion and who in the aforementioned consultation, albeit dispersed throughout the world, have shown unanimous agreement concerning this doctrine – I declare that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium."

Miscarriage and stillbirth
Evangelium vitae does not directly refer to miscarriage or stillbirth but affirms that life begins at conception and therefore unborn children whose lives are lost in those ways have value to God: "...the life which parents transmit has its origins in God. We see this attested in the many biblical passages which respectfully and lovingly speak of conception, of the forming of life in the mother's womb, of giving birth and of the intimate connection between the initial moment of life and the action of God the Creator."

The encyclical refers to the 1992 Catechism which calls for human life to be "respected and protected absolutely from the moment of conception" and states that from the first moment of existence, "a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life".

Catholic canon law allows for children whom the parents intended to baptize but who died before baptism (therefore included miscarried or stillborn children) to be given funeral rites.

Contraception and sterilization
John Paul II addressed the accusation that the Catholic Church was "actually promoting abortion, because she obstinately continues to teach the moral unlawfulness of contraception" – this critique also asserted that "contraception, if made safe and available to all, is the most effective remedy against abortion."

In his response, he maintained that a "contraceptive mentality" was very different from responsible parenthood; indeed, it would "strengthen this temptation [to proceed with an abortion] when an unwanted life is conceived." John Paul II also noted that a "pro-abortion culture is especially strong precisely where the Church's teaching on contraception is rejected" and suggested that, in many instances, contraceptive practices were "rooted in a hedonistic mentality unwilling to accept responsibility in matters of sexuality, and [...] imply a self-centered concept of freedom, which regards procreation as an obstacle to personal fulfilment."

Furthermore, he linked contraception, sterilization and abortion together in several references in his own critique of human population planning policies.

"Contraception, sterilization and abortion are certainly part of the reason why in some cases there is a sharp decline in the birthrate. It is not difficult to be tempted to use the same methods and attacks against life also where there is a situation of 'demographic explosion'.

The Pharaoh of old, haunted by the presence and increase of the children of Israel, submitted them to every kind of oppression and ordered that every male child born of the Hebrew women was to be killed (cf. Ex 1:7-22). Today not a few of the powerful of the earth act in the same way."

The US Government had been pursuing population control as part of its foreign policy since the 1970s, following National Security Study Memorandum 200 which was declassified in 1989.

As an alternative, John Paul II proposed that governments and international agencies should "strive to create economic, social, public health and cultural conditions which will enable married couples to make their choices about procreation in full freedom and with genuine responsibility." This, he contended, should be followed by global efforts to ensure "greater opportunities and a fairer distribution of wealth so that everyone can share equitably in the goods of creation."

Euthanasia
"... in harmony with the Magisterium of my Predecessors and in communion with the Bishops of the Catholic Church, I confirm that euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person."

John Paul II suggested that when the prevailing tendency in society is "to value life only to the extent that it brings pleasure and well-being, suffering seems like an unbearable setback, something from which one must be freed at all costs." The secular mind therefore views death as "rightful liberation" once life is held to be no longer meaningful "because it is filled with pain and inexorably doomed to even greater suffering."

He cautioned that while euthanasia "might seem logical and humane, when looked at more closely [it] is seen to be senseless and inhumane" and associated with an "excessive preoccupation with efficiency" in modern society, which sees the growing number of elderly and disabled people as "intolerable and too burdensome." These people, he added, "are very often isolated by their families and by society".

Euthanasia ― defined as "an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering" ― was distinguished from decisions to forego medical treatment, towards the end of a life, which was "disproportionate to any expected results" or because they impose an "excessive burden on the patient and his family;" the latter, he maintained, expresses acceptance of the human condition in the face of death when this is "clearly imminent and inevitable."

Palliative care was strongly commended as part of modern medicine for making suffering more bearable in the final stages of an illness and to ensure that the patient is "supported and accompanied in his or her ordeal". He restated teaching by Pope Pius XII that it is licit to relieve pain by narcotics "even when the result is decreased consciousness and a shortening of life" where a serious reason permits this course of treatment.

John Paul II died at the age of 84 on 2 April 2005, and received palliative care in the days before his death at his residence in the Vatican City.

Capital punishment
Evangelium vitae sets the Church's perspective on capital punishment in the context of a need for the state to "render the aggressor incapable of causing harm [which] sometimes involves taking his life". Pope John Paul acknowledged a "growing tendency, both in the Church and in civil society, to demand that [the death penalty] be applied in a very limited way or even that it be abolished completely."

In a subsequent discussion of penal justice, he noted that the primary purpose of the punishment which society inflicts on an offender is "to redress the disorder caused by the offence" through "an adequate punishment for the crime, as a condition for the offender to regain the exercise of his or her freedom". This is aligned with the related purposes of the punishment i.e. to defend public order, ensure public safety, and give the offender an incentive and help to change his or her behaviour and be rehabilitated).

He concluded that, for these purposes to be achieved, the nature and extent of the punishment must be carefully evaluated and decided upon, and ought not go to the extreme of executing the offender except in cases of absolute necessity. This absolute would only exist in a situation where it would not be possible otherwise to defend society, and "as a result of steady improvements in the organization of the penal system, such cases are very rare, if not practically non-existent." John Paul II restated the underlying principle set forth in the 1992 Catechism: "If bloodless means are sufficient to defend human lives against an aggressor and to protect public order and the safety of persons, public authority must limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person."

The writing and distribution of Evangelium vitae coincided with the abolition of capital punishment in several European countries after the fall of the Iron Curtain, and also in South Africa under the post-apartheid government.

Authority
The teachings of Evangelium vitae on the immorality of murder, directly willed abortion, and euthanasia are considered infallible by Catholic theologians including "liberals" (Richard Gaillardetz, Hermann Pottmeyer), "moderates" (Francis A. Sullivan), and "conservatives" (Mark Lowery, Lawrence J. Welch). According to these theologians, these three teachings are not examples of papal infallibility, but are examples of the infallibility of the ordinary and universal Magisterium. In other words, Pope John Paul II was not exercising papal infallibility in this encyclical, but he was stating that these doctrines have already been taught infallibly by the bishops of the Catholic Church throughout history.

1. Before writing Evangelium vitae, Pope John Paul II surveyed every Catholic bishop in the world asking whether they agreed that murder, directly willed abortion, and euthanasia immoral, and all agreed that they were. To make this connection clear, the pope concluded each of these passages in Evangelium vitae with a reference to the "ordinary and universal magisterium" and a footnote that cited Lumen gentium, section 25.

2. William Levada, Prefect of the Congregation for the Doctrine of the Faith from May 2005 until June 2012, wrote in 1995 that Evangelium vitae teaching regarding abortion was an infallible teaching of the ordinary magisterium.

3. The Congregation for the Doctrine of the Faith stated that these teachings in Evangelium vitae are infallible in its "Commentary on the Concluding Formula of the Professio Fidei", published on June 29, 1998, and signed by Cardinal Ratzinger and Archbishop Tarcisio Bertone.

Nonetheless, moral theologian James Bretzke, SJ, has stated that "it is unclear whether [the] formula [used in Evangelium vitae] meant to claim infallibility" and that "there is no clear consensus that any teaching in the ordinary magisterium claims infallibility." Even if not "infallible" under the teaching authority of the ordinary Magisterium, however, the teachings of Evangelium vitae are still entitled to being "received with the religious respect (obsequium religiosum) called for in [Lumen Gentium, section 25]."

While acknowledging that the expression 'Gospel of life' is not found as such in the Bible, Evangelium vitae viewed its outworkings as an increasingly "valuable and fruitful area for positive cooperation with our brothers and sisters of other Churches and ecclesial communities", and also "a providential area for dialogue and joint efforts with the followers of other religions and with all people of good will."

title: Evangelium vitae


text:
Talk:Hungarian Minority in Romania

Bihor
Bihor county seems to be missing from the table. Otherwise, it is a very nice article.

 * Indeed. I used the Bihor data for Timis county. :-) Anyway, it's fixed now. Bogdan | Talk 22:31, 3 Feb 2005 (UTC)

Merge
I merged this with Bogdaniusca's nearly identical article. freestylefrappe 01:06, Feb 7, 2005 (UTC)

In saw you (Bogdaniusca) wanted to write something on Székley Land and I found a wealth of information at (http://historicaltextarchive.com/sections.php?op=viewarticle&artid=520) freestylefrappe 01:14, Feb 7, 2005 (UTC)

=UDMR=

Democratic Alliance of Hungarians in Romania (DAHR)and Democratic Union of Hungarians in Romania actually refer to the same party. We should settle down at one English variant in order to avoid confusion. The party itself uses Democratic Alliance of Hungarians in Romania (see )

title: Talk:Hungarian Minority in Romania


text: Category:Boxing promoters

title: Category:Boxing promoters


text:
Luke Jordan

Luke Jordan (January 28, 1892 or November 1893 – June 25, 1952) was an American blues guitarist and vocalist of some renown, particularly in the area of his home, in Lynchburg, Virginia.

Biography
Sources conflict on Jordan's birthplace. Some sources list his birthplace as Appomattox County, Virginia, or Bluefield, West Virginia. According to his World War I draft registration card, Jordan was born in Lynchburg, Virginia. At the time of his registration on June 5, 1917, he was living in Bluefield and worked as a delivery boy and janitor. Jordan's gravestone mentions that he served in the "7th Development Battalion" during the war.

His professional career started at age 35, when he was noticed by Victor Records. He went to Charlotte, North Carolina in 1927 and made several records. The records sold moderately well, and Victor decided to take Jordan to New York in 1929 for two more sessions. He recorded few known tracks in his career. In comparison with the harsh voices of many contemporary Delta blues musicians, Jordan sang in a smooth and relaxed tenor. During the Great Depression, Jordan stayed in Lynchburg, and was often found playing by the Craddock Terry Shoe Company building. By the 1940s, Jordan had lost his voice, and had stopped singing.

According to a second draft registration card filled out on April 27, 1942 for World War II, Jordan was living in Lynchburg, and was unemployed. Jordan was known in his early years to be a cocaine addict, and later in life as a heavy alcoholic who was unable to hold down steady employment.

He died in Lynchburg in June 1952. His gravestone lies at Forest Hill Burial Park, in Lynchburg, Virginia.

His song "Church Bells Blues" was later recorded by Ralph Willis. It was also recorded by David Bromberg as a medley with Blind Willie McTell's "Statesboro Blues".

Recorded August 16, 1927, Charlotte, North Carolina

 * 39819-1. "Church Bells Blues." Victor unissued
 * 39819-2. "Church Bells Blues." Vi 21076
 * 39820-1. "Pick Poor Robin Clean." Victor unissued
 * 39820-2. "Pick Poor Robin Clean." Vi 20957
 * 39821-2. "Cocaine Blues." Vi 21076
 * 39822-1. "Traveling Coon." Vi 20957

Recorded November 18, 1929, New York City

 * 57703-1. "My Gal's Done Quit Me." Vi V38564
 * 57704-3. "Won't You Be Kind?" Vi V38564

Recorded November 19, 1929, New York City

 * 57705- . "If I Call You Mama." Vi 23400
 * 57706-2. "Look Up, Look Down." Victor unissued
 * 57707- . "Tom Brown Sits in His Prison Cell." Vi 23400
 * 57708-2. "That's a Plenty." Victor unissued

title: Luke Jordan


text:
Talk:Maurice LaMarche

Treehouse of Horror XVII
His Orson Welles voiceover should be added to 2006 credits —Preceding unsigned comment added by 70.113.70.68 (talk) 19:12, 15 January 2008 (UTC)

Personal Website?
Does this god amongst voice actors have a site of his own?

'God'
Maurice didn't play God in Futurama. I'm certain that was Billy West. It's a frequent point of reference on his forum.

Harold Ramis
Okay, Cyrius, can we agree (as I think is the case) that Egon Spengler is the character and that Harold Ramis was the actor who played him in the movies and that Maurice LaMarche voiced the Spengler character for the cartoons?

Here are the chick and egg questions, and my suggested answers. (1) Did Ramis invent a Spengler 'voice' for the movie(s)? No, he used his own. (2) Did LaMarche invent a Spengler 'voice' for the cartoons? No, he copied Ramis' voice from the movie(s).

In which case, what's the issue with crediting LaMarche's copying of a Ramis(Spengler) voice for the cartoon? Or have I got it all wrong? Peter Ellis 01:10, 7 Feb 2005 (UTC)

 * I suppose it's a matter of interpretation. I wouldn't object so much if it didn't overcomplicate an already nastily structured sentence. -- Cyrius|✎ 06:21, 7 Feb 2005 (UTC)

Luigi
Inconsistency: LaMarche is listed here as portraying Luigi in Mario & Luigi: Partners in Time, however, on that WP entry, it lists Charles Martinet (much more likely to be correct, mind you) as portraying all of Mario, Luigi, and both Baby counterparts.

Transformers
I took out that section about Transformers. He was not a regular cast member on Transformers, he only appeared in one episode and had only a few lines at that.

Add Personal Life?
Should we add a subject to his personal life such as meeting the Dali Lama? I just read someting about him at The Internet Movie Database.

Super Mario Bros. Super Show
Didn't LaMarche have a rare live-action guest starring appearance on the Super Mario Bros. Super Show?

More recent photo needed!
Judging from the haircut and tie, I would say this photo was taken in the early 80s. How about something from this century? --68.103.154.140 04:21, 13 October 2006 (UTC)

- Well there's one used on the Pinky and the Brain page... http://en.wikipedia.org/wiki/Image:Annie_Awards_Rob_paulsen_and_maurice_lamarche.jpg —Preceding unsigned comment added by 85.211.142.87 (talk) 13:17, 15 October 2007 (UTC)

 * I've added that photo. Someone might do well to crop it to only show LaMarche and re-upload it. I can't at the moment. Stardust8212 13:31, 15 October 2007 (UTC)

Link to pinky and the brain wrong
the brain link takes the user to the wiki on the The Human Brain, not the show, is it worth changing to the tv show?Jackacon 09:42, 12 December 2006 (UTC)
 * The Brain does not have his own page. I have corrected the link to direct users to the Pinky and the Brain page section on the character. If the article is ever split off hopefully someone will come fix the link. Stardust8212 15:34, 12 December 2006 (UTC)

Principal Pixiefrog in My Gym Partner's a Monkey
LaMarche's voice of Principal Pixiefrog in My Gym Partner's a Monkey seems based on someone familiar, perhaps a character actor of the 1950's or 60's. Can anyone say who that might be? —The preceding unsigned comment was added by 66.177.58.199 (talk) 00:15, 12 January 2007 (UTC).

Orson Welles voice on Futurama
On Futurama Maurice LaMarche voices one of Mom's sons, Walt. The voice of Walt is almost identical to LaMarche's other voice, Brain. Brain's voice was modeled after Orson Welles. Chickenmonkey 04:33, 19 March 2007 (UTC)
 * Upon further inspection, the character of Walt is said to be a Vincent Price impression (which makes sense as Brain is said to be a mixture of Orson Welles and Vincent Price). Chickenmonkey 12:45, 23 March 2007 (UTC)

Sylar?
Anyone care to explain why Sylar on Heroes is listed as one of his roles? 69.19.14.35 18:33, 24 October 2007 (UTC)
 * I may be incorrect but I think in the first episode where only Sylar's voice is heard it is Maurice LaMarche, or that's what I read somewhere, I may try to track down a source for that bit later. The regular actor was cast later in production. Stardust8212 20:18, 24 October 2007 (UTC)

This is all wrong
David Hyde Pierce played Niles Crane, not Maurice LaMarche. The wikipedia biographies for both actors are exaclty the same. It's ALL WRONG. —Preceding unsigned comment added by 70.17.211.125 (talk) 03:20, 25 October 2007 (UTC)
 * The page was vandalized, it's fixed now. Stardust8212 03:32, 25 October 2007 (UTC)

Pom Poko
LaMarche's role in Pom Poko was listed under 1994 in his list of roles. This was the year Pom Poko was made & released in Japan. However, I don't think that the current English dub, which featured Maurice LaMarche, dates from 1994. I believe that any international versions released at this time were subtitled. As far as I am aware, the English dub was recorded for the American DVD release. I have accordingly moved it to 2005, the year of the DVD release. Weasel Fetlocks (talk) 14:23, 20 July 2008 (UTC)

Hey Arnold
Why Hey Arnold! (the series) is not included into the table? — Hellerick (talk) 17:19, 20 February 2009 (UTC)

Felix the Cat entry
Could someone fix the format of the Felix the Cat entry? I don't have the skills to do it. I corrected the typos in it and removed a break that I thought was at fault, but can't move it into the proper column. Also, I can't find a reference for LaMarche's character in that film, so perhaps it's removable? —Preceding unsigned comment added by 24.92.14.172 (talk) 15:02, 26 September 2010 (UTC)

Harvey Birdman
Maurice LaMarche apparently did the voice of many side characters in the show Harvey Birdman (2001-2007), mainly famous Hanna Barbera characters. Even so, the work he did on the show isn't mentioned anywhere on his page. Why? 94.254.14.33 (talk) 11:18, 15 February 2012 (UTC)

The Lobe is David Warner, not Maurice LaMarche. — Preceding unsigned comment added by 68.196.128.26 (talk) 03:49, 5 April 2012 (UTC)

Futurama
Since both his Emmies were awarded for Futurama performances, maybe Futurama should get more prominent mention? 01:04, 7 January 2013 (UTC)

 * Into the Wild Green Yonder was not made released or conceived of in any way shape or form in 1999. - a concerned citizen — Preceding unsigned comment added by 129.21.80.64 (talk) 13:31, 10 February 2016 (UTC)
 * Good point: It was released in 2009. I've updated the table. —C.Fred (talk) 14:26, 10 February 2016 (UTC)

Tamagotchi Video Adventures
I was looking at the end credits and under the Voice Acting section, I could clearly see Maurice's name under there. I am not sure which character he voiced in the video. 71.57.216.123 (talk) 17:14, 24 January 2016 (UTC)

All Hail King Julien
His voice-over role of the character Koto from the fourth season of All Hail King Julien is missing and needs to be added. 97.67.82.1 (talk) 23:10, 17 December 2016 (UTC)

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Sonic Underground
He plays sleet in sonic underground

"Disenchantment" missing voice credits?
Maurice Lamarche is the voice(s) for some of the characters in the Netflix series, "Disenchantment". 73.82.72.50 (talk) 16:12, 25 September 2023 (UTC)

title: Talk:Maurice LaMarche


text:
Wikipedia:Articles for deletion/Mellows Motor Gang

 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. Rossami (talk) 01:37, 17 Feb 2005 (UTC)

Mellows Motor Gang
A transcript of some sort. No Google hits for "Mellows Motor Gang". Is this a Hoax, or something that we can transwiki to wikisource? - RedWordSmith 01:11, Feb 7, 2005 (UTC)
 * Delete seems to be more or less nonsense, with plenty of non-sequiters and things that make you go 'hmm'. I do know that S F Cody was a real person, but the rest of this seems more than a little bit suspect.  Hoax at worst, context-free historical sub-footnote at best.  Either way, doesn't seem worth transwikiing. Andrew Lenahan - St ar bli nd  02:25, Feb 7, 2005 (UTC)
 * Delete Not sure what the point of it is. Needs something descriptive... Like if they could explain what that is, I might change my vote. Jeshii 02:31, Feb 7, 2005 (UTC)
 * Delete. I don't even know what this is. JoaoRicardo 03:15, 7 Feb 2005 (UTC)
 * Delete, not an encyclopedic article. Mgm|(talk) 08:40, Feb 7, 2005 (UTC)
 * Delete. Associated edits to 1920 in Ireland by the same hand have been removed as 'possible hoax' - but I suspect genuine. Besides the apalling quality of the editing confirms stereotypes of the Irish. -- A closet Fenian 2005 Feb 8, 11:40 (GMT)
 * Comment. RHaworth, I was the one who did the editing you mention above. I don't know much about Irish history, I just acted on a "better safe than sorrow" atitude. Please feel free to revert me if you think this is not a hoax. JoaoRicardo 03:45, 9 Feb 2005 (UTC)
 * Delete Utter nonsense.... -- Cabhan 04:00, 12 Feb 2005 (UTC)

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


text:
Palar River

Palar is a river of southern India. It rises in the Nandi Hills in Chikkaballapura district of Karnataka state, and flows 93 km in Karnataka, 33 km in Andhra Pradesh and 222 km in Tamil Nadu before reaching its confluence into the Bay of Bengal at Vayalur about 75 km south of Chennai. It flows as an underground river for a long distance only to emerge near Bethamangala town, from where, gathering water and speed, it flows eastward down the Deccan Plateau. The Towns of Bethamangala, Santhipuram, Kuppam, Mottur, Ramanaickenpet, Vaniyambadi, Ambur, Melpatti, Gudiyatham, Pallikonda, Anpoondi, Melmonavoor, Vellore, Katpadi, Melvisharam, Arcot, Ranipet, Walajapet, Kanchipuram, Walajabad, Chengalpattu, Kalpakkam, and Lattur are located on the banks of the Palar River. Of the seven tributaries, the chief tributary is the Cheyyar River.

Palar river water from Palar anicut is diverted to the Poondi reservoir located in the Kosasthalaiyar River basin and to Chembarambakkam Lake located in the Adayar River basin. These two reservoirs are major water supply points to Chennai city. After commissioning of the Telugu Ganga project to supply nearly 1,000,000,000 litre per day of Krishna River water to the Chennai city, the dependence on Palar river water has reduced drastically.

Controversial dam
The Andhra Pradesh Government is constructing an irrigation dam across the Palar river at Ganeshpuram, near Kuppam, Andhra Pradesh which has caused agitation among the people of the five northern districts of Tamil Nadu, namely Vellore, Kancheepuram, Tiruvannamalai, Thiruvallur and Chennai benefitted by the river. Tamil Nadu's former Chief Minister Jayalalitha voiced her opposition to this proposal and said "Palar is an inter-state river and was also one of the rivers mentioned in Schedule A annexed to the 1892 agreement which is in force as per Interstate River Water Disputes Act 1956. As per a clause of the agreement, the upstream state should not build any new dam or any structure to obstruct, divert, or store waters of the rivers without the consent of the downstream state".

The average rainfall in the entire Palar river basin is low. This river basin suffers from frequent droughts and there has been no full scale flow for the past 10 years. However, Karnataka and Tamil Nadu have mitigated the frequent recurrence of droughts by building numerous minor and medium irrigation tanks. This has improved the availability of water for surface as well as ground water irrigation. As per the wet land atlas of India., the manmade wet lands are covering extensive area (3% to 5%) in the districts of Karnataka and Tamil Nadu covering Palar river basin. Whereas the Palar basin in Andhra Pradesh is not well covered by wet lands which implies that the river water usage in Andhra Pradesh is not up to the mark compared to Karnataka and Tamil Nadu. In the year 1892 when the Palar waters agreement was made, Tamil Nadu and Andhra Pradesh were part of then Madras Presidency. The 1892 agreement on Palar river water sharing is applicable between Karnataka and Andhra Pradesh since the boundary line in Palar river basin between Madras Presidency and Mysore kingdom is now part of Karnataka and Andhra Pradesh states.

Documentary
A documentary called En Peyar Palar produced by Social Action Movement and Water Rights Protection Group, Chengalpattu and released on 30 June 2008 chronicles the plight of the river from its origin in Karnataka till it joins Bay of Bengal. The 85-minute documentary delves into how activities such as sand quarrying and discharge of industrial effluents are sucking the life out of one of Tamil Nadu's prime sources of drinking water. It was directed by R.R. Srinivasan.

This river is so important for irrigation in the north and south Arcot districts of Tamil Nadu, but it flows a meager distance of 50 km in Andhra Pradesh, where the Palar river had been seen dry for almost 20 years. Palar has been home for mud robbery and other illegal activities.

Karnataka
In the State of Karnataka Palar River Originates from s Agrahara lake(kolar district of Karnataka). There are various reservoirs and check dams across the river to store the Water, While two of the most significant of them are the two Consecutive dams that are back to back with in seven Kilometers. The reservoir of Bethamangala and The Reservoir of the Ramasagara also called as Bukkasagara. The reservoir of Bethamangala had been the main source of Drinking water to the Kolar Gold Fields. And it is also a Boating area. While the second one and the largest of all reservoirs is the reservoir of the Ramasagara, which holds numerous temples at this spot. It is known famous for its fisheries till the year 2005. after which the Reservoir never got filled more than 40 percent of its capacity. The period from 2006 to the year of 2017 September the fate of the Palar river in this part was almost dry. The heavy rains in the hinterland and the basin of the palar river has brought the Bethamangala Reservoir back to its past glory, as of 6 October 2017 the Reservoir of Bethamangala is one feet deficit to its full capacity, while later Ramasagara Reservoir is just 15 percent filled and mostly dry, holds double the capacity of the former.

A few famous places like the Avani, Bangaru tirupati, Vijeyendra Swamy Temple, Someshwara Swamy temple, lies in these region, with in twenty kilometers of the epicentre Bethamangala.

Cities on the river
Kaliappettai is located on the banks of the river. The town of Bethamangala, village of Ramasagara, Bangaru Tirupati (Guttahalli). This region also consists two reservoirs one at Bethamangala and the largest in Karnataka at the Ramasagara.

title: Palar River


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Castlevania: Dracula X

Castlevania: Dracula X, titled Castlevania: Vampire's Kiss in Europe and Akumajou Dracula XX in Japan, is a 1995 platform game developed and published by Konami for the Super Nintendo Entertainment System. It is the second Castlevania installment to be released for the Super NES. It is a remake of Castlevania: Rondo of Blood, which was previously released in Japan on the PC Engine Super CD-ROM2 in 1993. While the plot is similar to Rondo of Blood and it uses many of that game's graphics, it features new levels and altered gameplay elements, rather than being a direct port because of the limits of the Super NES cartridge format and exclusivity agreements with PC Engine maker NEC. It was released on July 21, 1995 in Japan, in September 1995 in North America, February 22, 1996 in Europe, and on June 22, 1996, in Australia. The game received mixed reviews, with journalists considering it inferior to Rondo of Blood and criticizing its high difficulty.

The game was re-released as a Wii U Virtual Console download in Japan on April 23, 2014, in North America on October 2, 2014, and the PAL regions on November 13, 2014. It was released again for New Nintendo 3DS Virtual Console download in North America on December 29, 2016, and in Europe and Australia on January 26, 2017. The game was also re-released as a part of the Castlevania Advance Collection on September 23, 2021, for the Nintendo Switch, PlayStation 4, Xbox One and Windows.

Gameplay
The gameplay follows that of previous Castlevania games, and is near identical to that of Rondo of Blood. The Super NES release features branching paths through the levels, like the PC Engine game, but has fewer levels. Also, whereas Rondo of Blood has game saves and the ability to play as Maria Renard after she is rescued, Dracula X uses passwords and does not feature any additional playable characters. Unlike Rondo, however, Dracula X features three different endings, depending on whether the player rescues Richter's girlfriend Annet and her sister Maria, just Maria, or neither of the two, who have both been imprisoned in Dracula's castle.

Plot
Set in medieval Transylvania, several hundred years have passed since legendary hero Simon Belmont defeated the evil Count Dracula and sealed him away for what was supposed to be eternity. The people have long since forgotten about the horror of the undead, allowing a few depraved individuals to revive the Count; sleeping in his coffin by day and preying upon helpless victims by night.

Dracula plots revenge on Simon's bloodline by attempting to murder Richter Belmont, Simon's descendant. He does this by kidnapping Richter's girlfriend Annet, and Annet's little sister Maria, imprisoning them in his castle, and waiting for Richter to attempt a rescue. Once Richter discovers Annet and Maria have been kidnapped, he takes his ancestor's sacred whip, passed down through generations, and sets out for Dracula's castle to rescue Annet and Maria, and to seal away the evil Count for good.

Reception
Castlevania: Dracula X for the Super NES received mixed reviews, with most critics stating that it is an inferior conversion of the PC Engine game. On the release of the game, Famicom Tsūshin scored Dracula X a 24 out of 40, and Electronic Gaming Monthly scored it a 6.75 out of 10, saying it is a good game in its own terms but does not hold up to previous Castlevania games. GamePro criticized that the stage design fails to encourage re-exploring stages, the bosses are not challenging enough, and the graphics and gameplay are primitive: "no knockout Mode 7 stages, no rotating rooms (like in Castlevania IV). Your character is also very small. The play engine feels like it's right out of the 8-bit versions ..." A critic for Next Generation panned it, saying it retains the by-then outdated graphics and controls of the PC Engine game and would not appeal even to die-hard Castlevania fans. He summarized it as "eight levels of no-frills side-scrolling action ... without an original or interesting thought in its wolfsbane-stuffed head." In contrast, IGN's retrospective on the series referred to it as "still one of the best traditional Castlevania games", and that it "holds its own" in terms of graphics, including a brighter color palette and Mode 7 graphics, but suffered from weak A.I. and bad level layout. It received a ranking of 73.75% from GameRankings, based on four reviews. In 2018, Complex rated the game 82nd on their "The Best Super Nintendo Games of All Time".

title: Castlevania: Dracula X


text:
Half-Way Covenant

The Half-Way Covenant was a form of partial church membership adopted by the Congregational churches of colonial New England in the 1660s. The Puritan-controlled Congregational churches required evidence of a personal conversion experience before granting church membership and the right to have one's children baptized. Conversion experiences were less common among second-generation colonists, and this became an issue when these unconverted adults had children of their own who were ineligible for baptism.

The Half-Way Covenant was proposed as a solution to this problem. It allowed baptized but unconverted parents to present their own children for baptism; however, they were denied the other privileges of church membership. The Half-Way Covenant was endorsed by an assembly of ministers in 1657 and a church synod in 1662. Nevertheless, it was highly controversial among Congregationalists with many conservatives being afraid it would lead to lower standards within the church. A number of Congregational churches split over the issue.

The Half-Way Covenant's adoption has been interpreted by some historians as signaling the decline of New England Puritanism and the ideal of the church as a body of exclusively converted believers. For other historians, it signaled a move away from sectarianism. The Half-Way Covenant also opened the door to further divisions among Congregationalists concerning the nature of the sacraments and the necessity of conversion. Liberal Congregational churches extended church membership to all professing Christians, and in time many of these churches became Unitarian. The revivalism unleashed by the First Great Awakening was in part a reaction against the Half-Way Covenant.

Name
The term Halfway Covenant was a derogatory label applied by opponents of the practice. The term used by supporters at the time was "large Congregationalism".

Background
Beginning in the 1620s and 1630s, colonial New England was settled by Puritans who believed that they were obligated to build a holy society in covenant with God. The covenant was the foundation for Puritan convictions concerning personal salvation, the church, social cohesion and political authority. The first colonists organized themselves into Congregational churches by means of church covenants. According to the Puritan vision, every church member should be a "visible saint", someone who not only demonstrated an understanding of Christian doctrine and was free of social scandal but who also could claim a conscious conversion experience. This experience indicated to Puritans that a person had been regenerated and was, therefore, one of the elect destined for salvation. To ensure only regenerated persons entered the church, prospective members were required to provide their personal conversion narratives to be judged by the congregation. If accepted, they could affirm the church covenant and receive the privileges of membership, which included participating in the Lord's Supper and having their children baptized.

The sharing of conversion narratives prior to admission was first practiced at the First Church in Boston in 1634 during a religious revival in which an unusually large number of converts joined the church. Before being admitted into the church, the converts engaged in a Puritan practice of lay sermonizing or prophesying in which they recounted to the congregation the process by which they became convinced of their election. This practice spread to other churches and by 1640 had become a requirement throughout New England. With this new rule, the Puritans believed they had come closer to making the visible church a more accurate reflection of the invisible church.

As Calvinists, Congregationalists did not believe the sacraments had any power to produce conversion or determine one's spiritual state. The sacraments were seals of the covenant meant to confirm one in their election, which was already predestined by God. While children could not be presumed to be regenerated, it was believed that children of church members were already included in the church covenant on the basis of their parent's membership and had the right to receive the initial sacrament of baptism. When these baptized children became adults, it was expected that they too would experience conversion and be admitted into full communion with the right to participate in the Lord's Supper.

By the 1650s and 1660s, the baptized children of this first generation had become adults themselves and were beginning to have children; however, many within this second generation had not experienced conversion. As a result, their children were denied infant baptism and entry into the covenant. As this group increased, Congregationalists grew concerned that the church's influence over society would weaken unless these unconverted adults and their children were kept in the church. It seemed that the Puritan ideal of a pure church of authentic converts was clashing with the equally important ideal of a society united in covenant with God.

Proposal
As early as 1634, the church in Dorchester, Massachusetts, asked the advice of Boston's First Church concerning a church member's desire to have his grandchild baptized even though neither of his parents were full members. First Church recommended that this be allowed. The issue was brought up on other occasions from time to time. Thomas Hooker, founder of Connecticut, and John Davenport, a prominent minister and founder of New Haven Colony, believed that only children of full members should be baptized. George Phillips of Watertown, Massachusetts, however, believed that all descendants of converts belonged within the church.

In the 1640s, a protest movement led by Robert Child over complaints that children were being "debarred from the seals of the covenant" led to the Cambridge Synod of 1646, which created the Cambridge Platform outlining Congregational church discipline. Initially, the Platform included language declaring that baptism was open to all descendants of converted church members who "cast not off the covenant of God by some scandalous and obstinate going on in sin". Nevertheless, this statement was not included in the final version of the Platform due to the opposition of important figures, such as Charles Chauncy who would later become president of Harvard College. Samuel Stone and John Cotton supported the more inclusive view.

In 1650, Samuel Stone of Hartford, Connecticut, called for a synod to settle the issue, and he warned that if this did not occur the Connecticut churches would proceed to implement halfway covenant principles. Between 1654 and 1656, the churches at Salem, Dorchester and Ipswich adopted the halfway system.

The provisions of the Half-Way Covenant were outlined and endorsed by a meeting of ministers initiated by the legislatures of Connecticut and Massachusetts. This ministerial assembly met in Boston on June 4, 1657. Plymouth Colony sent no delegates, and New Haven declined to take part, insisting on adhering to the older practice. The assembly recommended that the children of unconverted baptized adults receive baptism if their parents publicly agreed with Christian doctrine and affirmed the church covenant in a ceremony known as "owning the baptismal covenant" in which "they give up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church". These baptized but unconverted members were not to be admitted to the Lord's Supper or vote on church business (such as choosing ministers or disciplining other members) until they had professed conversion.

These recommendations were controversial and met with strong opposition, inducing the Massachusetts General Court to call a synod of ministers and lay delegates to deliberate further on the question of who should be baptized. Like the 1657 assembly, the Synod of 1662 endorsed the Half-Way Covenant. Among the 70 members of the synod, the strongest advocate for the Half-Way Covenant was Jonathan Mitchell, pastor of Cambridge's First Parish, and the leader of the conservative party, President Chauncey.

Under congregationalist polity, the decision to accept or reject the Half-Way Covenant belonged to each congregation. Some churches rejected it and maintained the original standard into the 1700s. Other churches went beyond the Half-Way Covenant, opening baptism to all infants whether or not their parents or grandparents had been baptized.

Adoption

While the conservatives were outvoted in the synod, they continued to publicly protest, and both sides engaged in a pamphlet war. Chauncey, Davenport and Increase Mather wrote against the synod, while Mitchell, John Allen and Richard Mather defended it. Eventually, Increase Mather changed his position and supported the Half-Way Covenant.

Critics argued that the Half-Way Covenant would end commitment to the Puritan ideal of a regenerate church membership, either by permanently dividing members into two classes (those with access to the Lord's Supper and those with only baptism) or by starting the slippery slope to giving the unconverted access to the Lord's Supper. Supporters argued that to deny baptism and inclusion in the covenant to the grandchildren of first generation members was in essence claiming that second-generation parents had forfeited their membership and "discovenanted themselves", despite for the most part being catechized churchgoers. Supporters believed the Half-Way Covenant was a "middle way" between the extremes of either admitting the ungodly into the church or stripping unconverted adults of their membership in the baptismal covenant. At least in this way, they argued, a larger number of people would be subject to the church's discipline and authority.

By the 1660s, churches in Connecticut were divided between those who utilized the Half-Way Covenant, those who completely rejected it and those who allowed anyone to be a full member. With the colony's clergy divided over the issue, the Connecticut legislature decided in 1669 that it would tolerate both inclusive and exclusive baptism practices. It also permitted churches divided over the issue to split. Several churches split over the Half-Way Covenant's adoption, including churches at Hartford, Windsor and Stratford. One minister, Abraham Pierson of Branford, led his congregation to New Jersey to escape its influence.

The churches of Massachusetts were slower to accept inclusive baptism policies. Lay church members were divided with some supporting the new measures and others strongly opposing. The result was schism as congregations divided over implementing the synod's recommendations. A prominent example was the division of Boston's First Church after the death of its pastor John Wilson, a Half-Way supporter, in 1667. Davenport was called by the congregation as its new pastor, and this was followed by the withdrawal of 28 disgruntled members who formed Third Church (better known as Old South Church). For 14 years, there was no communion between the two churches, and the conflict affected the rest of Massachusetts' Congregational churches. Those who were against the Half-Way Covenant favored First Church and those who approved favored Third Church.

Until 1676, opponents of the Half-Way Covenant in Massachusetts were successful at preventing its adoption in all major churches. That year marked the beginning of a long series of crises in Massachusetts, beginning with King Phillip's War (1675–1678) and ending with the Salem Witch Trials (1693). Many Puritans believed God was punishing the colony for failing to bring more people into the covenant. The Massachusetts General Court called the Reforming Synod (1679-1680) to consider the causes for decline. By the end of the 17th century, four out of every five Congregational churches in Massachusetts had adopted the Half-Way Covenant, with some also extending access to the Lord's Supper.

As the Half-Way Covenant became widely adopted, it became typical for a New England congregation to have a group of regular churchgoers who were considered Christians by their behavior but who never professed conversion. Often, these half-way members outnumbered full members. One Massachusetts estimate from 1708 stated the ratio was four half-way members to each full member.

Abandonment
The Half-Way Covenant continued to be practiced by three-fourths of New England's churches into the 1700s, but opposition continued from those wanting a return to the strict admission standards as well as those who wanted the removal of all barriers to church membership. Northampton pastor Solomon Stoddard (1643–1729) attacked both the Half-Way practice and the more exclusive admission policy, writing that the doctrine of local church covenants "is wholly unscriptural, [it] is the reason that many among us are shut out of the church, to whom church privileges do belong." Stoddard still believed that New England was a Christian nation and that it had a national covenant with God. The existence of such a covenant, however, required all citizens to partake of the Lord's Supper. Open communion was justified because Stoddard believed the sacrament was a "converting ordinance" that prepared people for conversion. Stoddardeanism was an attempt to reach people with the gospel more effectively, but it did so, according to historian Mark Noll, by "abandoning the covenant as a unifying rationale".

Historian Sydney E. Ahlstrom writes that during the First Great Awakening (1734–1745), "The ideal of a regenerate [church] membership was renewed, while Stoddardeanism and the Half-Way Covenant were called into question." Jonathan Edwards, Stoddard's grandson, was influential in undermining both Stoddardeanism and the Half-Way Covenant, but he also attacked the very idea of a national covenant. Edwards believed there was only one covenant between God and man—the covenant of grace. This covenant was an internal covenant, taking place in the heart. Infant baptism and the Lord's Supper were covenant privileges available only to "visible and professing saints". Opponents of the Awakening saw Edwards' views as a threat to family well-being and the social order, which they believed were promoted by the Half-Way system.

The Great Awakening left behind several religious factions in New England, and all of them had different views on the covenant. In this environment, the Half-Way system ceased to function as a source of religious and social cohesion. The New Light followers of Edwards would continue to insist that the church be a body of regenerate saints. The liberal, Arminian Congregationalists who dominated the churches in Boston and on the East Coast rejected the necessity of any specific conversion experience and would come to believe that the Lord's Supper was a memorial rather than a means of grace or a converting ordinance. As a result, they believed that distinguishing between full members and half-way members was "undemocratic, illiberal, and anachronistic". These liberal currents would eventually lead to beliefs in Unitarianism and universal salvation and the creation of a distinct American Unitarian denomination in the 19th century.

Puritan declension theory
Nineteenth-century Congregationalist ministers Leonard Bacon and Henry Martyn Dexter saw the Half-Way Covenant's adoption as the beginning of the decline of New England's churches that continued into the 1800s. Some historians also identify the Half-Way Covenant with Puritan decline or declension. Historian Perry Miller identifies its adoption as the final step in "the transformation of Congregationalism from a religious Utopia to a legalized order" in which assurance of salvation became essentially a private matter and the "churches were pledged, in effect, not to pry into the genuineness of any religious emotions, but to be altogether satisfied with decorous semblances."

Historian Sydney Ahlstrom writes that the covenant was "itself no proof of declension" but that it "documented the passing of churches composed solely of regenerate 'saints'." Historian Francis Bremer writes that it weakened the unity of the Congregational churches and that the bitter fighting between ministers over its adoption led to a loss of respect for the Puritan clergy as a social class.

Historian Robert G. Pope questioned the "myth of declension", writing that the process labeled decline was, in reality, the "maturation" of the Congregational churches away from sectarianism. Pope and Edmund Morgan found that many church members were very scrupulous in Massachusetts. While second-generation colonists were having conversion experiences similar to those of their parents, the second generation often doubted the validity of their own experiences. Pope and Morgan theorize that it was scrupulosity rather than impiety that led to the decline in church membership.

Historian Mark Noll writes that by keeping the rising generation officially within the church the Half-Way Covenant actually preserved New England's Puritan society, while also maintaining conversion as the standard for full church membership. Due to its widespread adoption, most New Englanders continued to be included within the covenant bonds linking individuals, churches and society until the First Great Awakening definitively marked the end of the Puritan era.

title: Half-Way Covenant


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Huapango

Huapango is a family of Mexican music styles. The word likely derives from the Nahuatl word cuauhpanco that literally means 'on top of the wood', alluding to a wooden platform on which dancers perform zapateado dance steps. It is interpreted in different forms, the most common being the classic huapango interpreted by a trio of musicians (un trio huasteco); the huapango norteño interpreted by a group (un conjunto norteño); and the huapango de mariachi, which can be performed by a large group of musicians.

Huapango huasteco (son huasteco)
The classical trio huasteco brings together a violin, a huapanguera and a jarana huasteca. The classical huapango is characterized by a complex rhythmic structure mixing duple and triple metres which reflect the intricate steps of the dance. When the players sing (in a duet, in a falsetto tone), the violin stops, and the zapateado (the rhythm provided by heels hitting the floor) softens. The huapango is danced by men and women as couples. A very popular huapango is El querreque, in which two singers alternate pert and funny repartées.

Huapango arribeño
Huapango arribeño or son arribeño is a style of music played in the "zona media" region (part of San Luis Potosi, Queretaro and Guanajuato). Traditionally it is played using four instruments (jarana huasteca, huapanguera and two violins). The lyrics are mostly improvised and sung in the style of décimas, or versed poems. Guillermo Velázquez is a popular musician of the style.

Huapango norteño

The huapango norteño is a fast dance piece in. This dance style and rhythm was included in early conjunto norteño. It is performed by conjunto norteño (northern groups). The instrumentation of this type of ensemble consists of accordion, bajo sexto, double bass, drums and saxophone.

Huapango de mariachi
The huapango in mariachi has alternating rhythmic patterns similar to the son jaliscience. Both major and minor keys are used. One of the distinctive characteristics is the use of a falsetto by the vocalist. Another characteristic is the use of busy violin passages for the musical introductions and interludes. Famous songs include "Rogaciano el huapanguero", "Cucurrucucú paloma" and "Malagueña".

Huapango by Moncayo
The Huapango is a 1941 classical piece composed by José Pablo Moncayo, using as inspiration several Veracruz huapangos and the huapango rhythm.

title: Huapango


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Talk:Alternative complement pathway

Untitled
Moved from 'alternate' to 'alternative' to reflect wording in Janeway's Immunobiology. (Google also returns 15k hits for the latter, and only 800 for the former.)

Changed spelling to "Properdin." Added a missing step about C5 convertase.

title: Talk:Alternative complement pathway


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File:Shattered Glass movie.jpg

Summary
Shattered Glass film poster

title: File:Shattered Glass movie.jpg


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M. N. Srinivas

Mysore Narasimhachar Srinivas (16 November 1916 – 30 November 1999) was an Indian sociologist and social anthropologist. He is mostly known for his work on caste and caste systems, social stratification, Sanskritisation and Westernisation in southern India and the concept of 'dominant caste'. He is considered to be one of the pioneering personalities in the field of sociology and social anthropology in India as his work in Rampura (later published as The Remembered Village) remains one of the early examples of ethnography in India. That was in contrast to most of his contemporaries of the Bombay School, who focused primarily on a historical methodology to conduct research, mainly in Indology. He also founded the Department of Sociology at the Delhi School of Economics, University of Delhi in 1959.

Biography
Srinivas was born in a brahmin family on 16 November 1916.

Srinivas earned his doctorate in sociology from the University of Bombay (later renamed as University of Mumbai) and went to All Souls College, University of Oxford for his fellowship. Although, he had already written a book on family and marriage in Mysore, his training there played a significant role in the development of his ideas. Srinivas taught in various institutions of repute like University of Delhi, Maharaja Sayajirao University of Baroda, Institute for Social and Economic Change, Bangalore and National Institute of Advanced Studies, Bangalore.

He died on 30 November 1999 at Bangalore, two weeks after his 83rd birthday.

Contribution to Indian sociology and social anthropology
In a Frontline obituary, Parvathi Menon described him as India's most distinguished sociologist and social anthropologist. His contribution to the disciplines of sociology and social anthropology and to public life in India was unique. It was his capacity to break out of the strong mould in which (the mostly North American university oriented) area studies had been shaped after the end of the Second World War on the one hand, and to experiment with the disciplinary grounding of social anthropology and sociology on the other, which marked his originality as a social scientist.

It was the conjuncture between Sanskritic scholarship and the strategic concerns of the Western Bloc in the aftermath of the Second World War which largely shaped South Asian area studies in the United States. During the colonial era, the Brahmins or Pandits were acknowledged as important interlocutors of Hindu laws and customs to the British colonial administration. The colonial assumptions about an unchanging Indian society led to the curious assemblage of Sanskrit studies with contemporary issues in most South Asian departments in the US and elsewhere. It was strongly believed that an Indian sociology must lie at the conjunction of Indology and sociology.

Srinivas' scholarship was to challenge that dominant paradigm for understanding Indian society and would in the process, usher newer intellectual frameworks for understanding Hindu society. His views on the importance of caste in the electoral processes in India are well known. While some have interpreted this to attest to the enduring structural principles of social stratification of Indian society, for Srinivas these symbolised the dynamic changes that were taking place as democracy spread and electoral politics became a resource in the local world of village society.

By inclination, he was not given to utopian constructions: his ideas about justice, equality and eradication of poverty were rooted in his experiences on the ground. His integrity in the face of demands that his sociology should take into account the new and radical aspirations was one of the most moving aspects of his writing. By the use of terms such as Sanskritisation, "dominant caste", "vertical (inter-caste) and horizontal (intra-caste) solidarities", Srinivas sought to capture the fluid and dynamic essence of caste as a social institution.

Methodology
As part of his methodological practice, Srinivas strongly advocated ethnographic research based on Participant observation, but his concept of fieldwork was tied to the notion of locally bounded sites. Thus some of his best papers, such as the paper on dominant caste and one on a joint family dispute, were largely inspired from his direct participation (and as a participant observer) in rural life in south India. He wrote several papers on the themes of national integration, issues of gender, new technologies, etc. It is really surprising as to why he did not theorise on the methodological implications of writing on these issues which go beyond the village and its institutions. His methodology and findings have been used and emulated by successive researchers who have studied caste in India.

His The Remembered Village (1976) is considered a classic in this field. It is a study based on the 11 months he spent in the village in 1948 and on subsequent visits until 1964.

Recognition
He received many honours from the University of Bombay, the Royal Anthropological Institute, and the Government of France; in 1977, he has received the Padma Bhushan from the President of India; and he was the honorary foreign member of three academies: the British Academy, the American Academy of Arts and Sciences, and the American Philosophical Society. National Translation Mission of the Ministry of Human Resource Development of Government of India has selected his works, Social Change in Modern India and Caste in Modern India for translation into Indian languages. The latter one has already been published in Maithili language.

Attributional approaches to caste
The scholars using the attributional approach stress the attributes of a caste. However, each of them lays emphasis on one or other of these attributes and how they affect interaction. In the case of Srinivas' writing in the 1950s, we find that he chooses to study the structure of relations arising between castes on the basis of these attributes. Thus he introduces a dynamic aspect of caste identity very forcefully. Before the concept of Sanskritization Srinivas put forth the concept of Brahminization where the lower caste adopted the practices of the Brahmins to improve their social status. During his study of north India Srinivas observed that the lower castes adopted the practices of the upper castes and not only Brahmins and so he called the concept as Sanskritization.

This aspect becomes clearer in Srinivas's work on positional mobility known as 'Sanskritization'. Sanskritization is a process whereby a caste attempts to raise its rank within the caste hierarchy by adopting the practice, the attributes of the caste or castes above them, in the rank order. This is to say the 'low' attributes are gradually dropped and the 'high' attributes of the castes above them are imitated. This involves adoption of vegetarianism, clean occupations and so on. Closely connected is the concept of dominant caste. The dominant caste in a village is conspicuous by its:

 * 1)  Sizeable numerical presence
 * 2)  Ownership of land
 * 3)  Political power
 * 4) Access to western education
 * 5) Jobs in administration
 * 6) Place in local caste hierarchy

Books

 * Marriage and Family in Mysore (1942)
 * Religion and Society Among the Coorgs (1952)
 * Caste in Modern India and other essays (1962), Asia Publishing House
 * The Remembered Village (1976, reissued by OUP in 2013)
 * Indian Society through Personal Writings (1998)
 * Village, Caste, Gender and Method (1998)
 * Social Change in Modern India(1966)
 * The Dominant Caste and Other Essays (ed.)(1986)
 * Dimensions of Social Change in India(1977)

title: M. N. Srinivas


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Zygote intrafallopian transfer

Zygote intra fallopian transfer (ZIFT) is an infertility treatment used when a blockage in the fallopian tubes prevents the normal binding of sperm to the egg. Egg cells are removed from a woman's ovaries, and in vitro fertilised. The resulting zygote is placed into the fallopian tube by the use of laparoscopy. The procedure is a spin-off of the gamete intrafallopian transfer (GIFT) procedure. The pregnancy and implantation rates in ZIFT cycles are 52.3 and 23.2% which were higher than what was observed in IVF cycles which were 17.5 and 9.7%.

Procedure
The average ZIFT cycle takes five weeks-six weeks to complete. First, the female must take a fertility medication clomiphene to stimulate egg production in the ovaries. The doctor will monitor the growth of the ovarian follicles, and once they are mature, the woman will receive an injection containing human chorionic gonadotropins (HCG or hCG). The eggs will be harvested approximately 36 hours later, usually by transvaginal ovum retrieval. After fertilization in the laboratory, the resulting early embryos or zygotes are placed into the woman's fallopian tubes using a laparoscope.

Indications
ZIFT has been used in infertility situations where at least one of the fallopian tubes is normal and other treatments have failed; however, the need for two interventions and the fact that IVF results are equal or better (as of 2004), leaves few indications for this procedure. Accordingly, the number of ZIFTs performed has been declining.

title: Zygote intrafallopian transfer


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Alan Bond (disambiguation)

Alan Bond (1938–2015) was an Australian businessman.

Alan Bond is also the name of:

 * Alan Bond (engineer) (born 1944), British aerospace engineer
 * Alan Bond, British jockey who was British flat racing Champion Apprentice
 * Alan Bond, musician on Blackgrass album

title: Alan Bond (disambiguation)


text:
Talk:Alan Bond (disambiguation)

Move discussion in progress
There is a move discussion in progress on Talk:Alan Bond (businessman) which affects this page. Please participate on that page and not in this talk page section. Thank you. —RMCD bot 13:29, 9 June 2015 (UTC)

title: Talk:Alan Bond (disambiguation)


text: User talk:69.244.183.198

title: User talk:69.244.183.198


text: Category:Jamaican boxers

title: Category:Jamaican boxers


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Alan Bond (engineer)

Alan Bond (born 1944) is a British mechanical and aerospace engineer, who served as Managing Director of Reaction Engines Ltd and associated with Project Daedalus, Blue Streak missile, HOTOL, Reaction Engines Skylon and the Reaction Engines A2 hypersonic passenger aircraft.

Career
Alan Bond is an engineer, with a degree in Mechanical Engineering. He worked on liquid rocket engines, principally the RZ.2 (liquid oxygen / kerosene) and the RZ.20 (liquid oxygen / liquid hydrogen) at Rolls-Royce under the tutelage of Val Cleaver, and he was also involved with flight trials of the Blue Streak at Woomera.

He then worked for about 20 years at UK Atomic Energy Authority's Culham Laboratory on nuclear fusion, on the JET and RFX nuclear research projects. He was engaged in studies for the application of fusion to interplanetary space travel. He is the leading author of the report on the Project Daedalus interstellar, fusion powered starship concept, published by the British Interplanetary Society.

In the 1980s, he was one of the creators of the HOTOL space plane project, along with Dr. Bob Parkinson of British Aerospace. Alan Bond brought a precooled jet engine design he had invented to the HOTOL project, and this became the Rolls-Royce RB545 rocket engine.

In 1989, he formed Reaction Engines Limited (REL) with fellow rocket engineers, Richard Varvill and John Scott-Scott. REL is developing a single-stage orbital space plane Skylon, and other advanced vehicles including the Reaction Engines LAPCAT A2 hypersonic airliner concept as part of the European LAPCAT programme. The projects have involved the practical development of hydrogen fuelled, pre-cooled air breathing rocket engines, most notably, an engine called SABRE (Synergetic Air Breathing Rocket Engine) as well as the Scimitar and STERN engines.

Bond retired from Reaction Engines in late 2017.

Köfels impact event
In a self-published book co-authored with Mark Hempsell, Bond claimed to have deciphered an Assyrian clay tablet dated to 700 BC that they argued might describe an asteroid strike causing a landslide at Köfels in Tyrol in 3123 BC. They relate this to the destruction of Sodom and Gomorrah. The landslide is normally dated to about 9800 years ago, long before the tablet was recorded and over 4500 years before the Bristol researchers' date. Bond and Hempsell have suggested that there was contamination, a claim that has been denied by other research. The impact theory had already been proposed in 1936 by the Austrian scientist Franz Eduard Suess and later on by Alexander Tollmann, who hypothesized impacts in around 7640 BC and 3150 BC, respectively. The question of whether an impact caused the landslide has been researched by others and no evidence was found for an asteroid, meteorite or comet, and geologists consider it to have been caused by other factors such as 'deep creep'.

Television documentary
The work of Bond and his colleagues Richard Varvill and John Scott-Scott on the development of the HOTOL and SKYLON space planes was chronicled in a 50-minute TV documentary, The Three Rocketeers, first broadcast on BBC Four on 12 Sept 2012.

Publications

 * Project Daedalus Study Group: A. Bond et al., Project Daedalus – The Final Report on the BIS Starship Study, Journal of the British Interplanetary Society (JBIS) Interstellar Studies, Supplement 1978
 * J.R. Last, A. Bond, E. Salpietro: Mechanical tests on insulation systems for the JET poloidal coils in: Proceedings of the Tenth Symposium on Fusion Technology, Padua, Italy, 4–9 September 1978.
 * A. Bond, A.R. Martin: A conservative estimate of the number of habitable planets in the Galaxy in: British Interplanetary Society, Conference on Interstellar Travel and Communication, London, England, 4, 5 April 1977. Journal of the British Interplanetary Society, vol. 31, November 1978.
 * A. Bond: On the improbability of intelligent extraterrestrials; Journal of the British Interplanetary Society (Interstellar Studies), vol. 35, May 1982, pp. 195–207.
 * A.R. Martin, A. Bond: Is mankind unique? in: British Interplanetary Society, Meeting on Space, Brighton, England, 12–14 November 1982; Journal of the British Interplanetary Society (Interstellar Studies) (ISSN 0007-084X), vol. 36, May 1983, pp. 223–225.
 * A. Bond: A fully reusable launch vehicle for Europe? in: Proceedings of the Conference on Space – Technology and opportunity; Geneva, Switzerland, 28–30 May 1985 (A86-44526 21–12). Pinner, England, Online Publications, 1985, pp. 221–229.
 * Alan Bond, Anthony R. Martin, Robert A. Bond: Concept studies for a laser powered Orbital Transfer Vehicle, in: 38th IAF, International Astronautical Congress, Brighton, England, 10–17 October 1987.
 * A. Bond, R. Varvill, J. Scott-Scott, T. Martin: SKYLON – a realistic single stage spaceplane, Spaceflight vol. 45, 158 (2003)
 * R. Varvill, A. Bond: A Comparison of Propulsion Concepts for SSTO Reusable Launchers, JBIS vol. 56, pp108–117 (2003)
 * R. Varvill, A. Bond: The SKYLON Spaceplane, JBIS vol. 57, 22 (2004)
 * H. Webber, A. Bond, M. Hempsell: The sensitivity of precooled air-breathing engine performance to heat exchanger design parameters, Journal of the British Interplanetary Society, vol. 60, 2007, pp. 188–196.
 * A. Bond, M. Hempsell: A Sumerian Observation of the Köfels' Impact Event, Writersprintshop, 2008, ISBN 1-904623-64-6
 * H. Webber, S. Feast, A. Bond: Heat Exchanger Design in Combined Cycle Engines, Journal of the British Interplanetary Society, vol. 62, No. 4, April 2009, pp. 122–130.
 * M. Hempsell, A. Bond "Technical and Operations Design of the SKYLON Upper Stage", Journal of the British Interplanetary Society, vol. 63, 136–144 (2010)
 * S. Feast, A. Bond "A Design for an Orbital Assembly Facility for Complex Missions", Journal of the British Interplanetary Society, vol. 63, 151–156 (2010)
 * F. Jivraj, R. Varvill, A. Bond, G. Paniagua "The Scimitar Precooled Mach 5 Engine", Proceedings of the 2nd European Conference for Aero-Space Sciences, Volume: Paper 5-08-03 (2007)

title: Alan Bond (engineer)