text:
Talk:SubEthaEdit

Untitled
From the article: A mode for editing Wikipedia now exists. ✏ Sverdrup 17:02, 18 Apr 2005 (UTC)

Multi-platform alternatives
This kind of text editing can be done in Emacs too using the following functions: talk-connect make-frame-on-display

Or you could try MoonEdit http://moonedit.com/indexen.htm wich is free for non commercial use

title: Talk:SubEthaEdit


text:
Seal of the grand master of the Knights Templar

The Grand Masters of the Knights Templar during the later 12th and the 13th century used a double-sided seal which showed a representation of The Dome of the Rock (or a circular dome of the Church of the Holy Sepulchre) on one side, and the Order's symbol of two knights on one horse on the other side. This design is first attested as in use by Bertrand de Blanquefort, the order's sixth Grand Master, in 1158, forty years after its foundation, and it remained in use until the dissolution of the order in 1312.

There was also a smaller, single-sided seal, which showed the Dome of the Rock (or the Holy Sepulchre), only.

Different seals were used by provincial masters of the order. According to a papal bull issued by Innocent IV in 1251, it was customary for successive provincial masters to use the same seal. The master of Provence continued to use an Agnus Dei seal, while the seal of the Aragonese master William of Cardona and his successors depicted a knight on horseback, carrying a lance and shield, on which was a cross bearing the legend: S. MINISTRI TEMPLI 1 ARAGON 7 CATALON ("Seal of the minister of the Temple in Aragon and Catalonia").

Dome of the Rock and Al Aqsa Mosque
The reverse of Bertrand de Blancafort's seal, Master of the Temple 1168 in Staatsarchiv Amberg

The reverse of Grand Master William of Chartres seal from 1214 also depicts the Dome of the Rock.

Agnus Dei
In heraldry, a Lamb of God (or paschal lamb, or agnus Dei) is a lamb passant proper, with a halo or charged with a cross gules, and the dexter forelimb reflexed over a cross staff from which a pennon of St. George (Argent a cross gules) is flotant. The seals of the Masters of the Temple in England: of Aimery de St Maur, 1200, Robert of Sandford, 1241, Richard of Hastings, 1160–85, and William de la More, 1304, showed the agnus Dei.

SIGILLVM TEMPLI The obverse of a seal used by William de la More, master, 1304, resembles the above text. The reverse, a small oval counter-seal, with beaded borders, shows on the right a couped bust of a bearded man wearing a cap. and have the legend:— TESTIS SUM AGNI ("I am a witness to the Lamb") William de la More, styled frater Willelmus de la More miliciae. The seal is called commune sigillum capituli. The seal symbolic of their vow of poverty, showing two knights riding on one horse appears only to have been used by the order in France; there is no example of its use in England.

Some of the seals of the English Templars were a semi-typical Pascal lamb bearing sometimes, not the flag of St George (or the cross), but the Beauseant, the battle banner of the order.

Other seals: Durham Cathedral Muniments, Medieval Seal G&B reference number: 3388 Knights of the Temple 1304 Description: Round. The Holy Lamb with banner.

The symbol
The Templar Seal showing two knights (perhaps Hugues de Payens and Godfrey de Saint-Omer) on one horse. There are many interpretations of the symbolism of this seal.

 * Contemporary legend held that the symbol represented the initial poverty of the order; that they could afford only a single horse for every two men. Still, the Rule of the Order from the outset permitted three horses and no more for each knight, as well as no Templars sharing the same horse.
 * Several masters adopted this seal from the beginning of the order until at least 1298. It is known to have been in use since 1167. The Rule forbids two riders on the same beast.
 * According to legend, Hugues de Payens (the first Grand-Master of the Templars) and Godfrey were so poor that between the two of them they had only one horse, and this gave rise to the famous image on the seal of the Templars, of two men riding a single horse.

The image of two knights on the horse was widely used:
 * Matthew Paris in Chronica Majora ca 1250
 * An English monk and chronicler from St. Albans in Historia Anglorum
 * At least as early as 1158 as the seal of the Grand Master of the Temple, Bertrand de Blanchefort. This is the earliest known seal for the Grand Master of the Temple forty years after the Order was formed.
 * Use of this symbol continued under subsequent Grand Masters for as long as the Order survived, however the seal went through more than one incarnation. The Reynaut de Vichiers, who was Master of the Temple from 1255-1259 depict same images, but it is obviously not the same seal.

The Legend
The seals of the Grand Masters have textual differences: While Vichiers' motto is written in Latin, the word 'Christ' begins with Greek letters (Chi Rho) (Latin symbol, XP) rather than the Latin CHR. The XP symbol arose early in Christianity and entered popular usage after the legendary pre-battle vision of Chi Rho and Christian conversion of the 4th century Roman Emperor Constantine. From the time of Constantine, XP was a significant symbol of Christianity, surpassed only by the cross itself. Early military associations make Chi Rho an apt symbol for the Templars. On de Vichiers' seal, Chi Rho is visible on the shields of the knights.
 * Blanchefort's seal: SIGILLUM MILITUM (Latin, Seal of the Soldiers) obverse; CHRISTI DE TEMPLO (Latin, of Christ of the Temple) reverse.
 * Vichiers' seal: SIGILLUM MILITUM XPISTI (Latin, Seal of the Soldiers of Christ).

The Eagle
The Double-Headed Eagle is more commonly associated with Coat of Arms of the Byzantine Empire. Bertram von Esbeck, Master of the Temple in Germany, 1296 depicts an eagle with two six-pointed stars.

Cross
Aragon;Tortosa; Late 13th century. Depicting a cross. Legend: SIGILLUM MILICIE TEMPLI IN DERTOSA Aragon; Alfambra; 1248. Brown wax, round, 30 mm. in diameter, depicting a cross. Legend:......LUM CASTRI....

Cross pattée
A cross having arms narrow at the inner center, and very broad at the other end.

Cross pattée and fleur-de-lis
A seal from Provence: the Templars from Roaix, Sérignan ... This knight, Giraud de Chamaret, hoists the templar cross and the "fleur-de-lis". 1234.

Knight on the Horse
The seal of Brother Roustan de Comps, commander of the Order of the Temple at Richerenches, 1232, shows a single knight on horseback, bearing a shield with a cross: probably St. George.

Head
Seals of Brother Widekind, Master of the Temple in Germany, 1271, and Brother Frederick Wildergrave, 1289, showed Christ's head (or John the Baptist's head by other opinions)

Tower or Castle
The seal of Templar officials in Yorkshire c.1300 shows a tower with a pointed roof.

Aragon; Monzón; Early 14th century. Round, depicting a castle with three towers, with a griffin on each side. Legend: S. CASTELL........ONI. Aragon; Huesca; Round, depicting a castle. Legend: S. DOM. TEMPLI DE OSCA Aragon; Barbará; Early 14th century. Yellow wax, round, 29 mm. in diameter, depicting a castle between two fishes. Legend: S. COMMAND.....BARBERA

Chateau de Guilleragues
Here is a Templar cross found in the oldest tower of Château de Guilleragues in the Aquitaine region of France.

Abraxas
The word Abraxas (or Abrasax or Abracax) was engraved on certain antique stones, called Abraxas stones, which were used as amulets or charms by Gnostic sects. The image most associated with Abraxas is that of a composite creature with the head of a rooster, the body of a man, and legs made of serpents or scorpions; carrying a whip and shield. The Gnostics identified Abraxas with Yahweh (under the Greek form "IAO"). Amulets and seals bearing the figure of Abraxas were popular in the 2nd century, and these stones survived in the treasuries of the middle ages.

Abraxas appears on the seal of a Templar Grand Master in a French charter dated 1214. The Templars' use of Abraxas as a seal was most likely a result of their expansive treasuries containing a number of ancient gemstones.

Lion
Seals of Brother Otto of Brunswich, commander of Supplingenburg, shows a lion; A seal of one Knight Templar, England, 1303 is showing the Lion of England and the cross pattée and the crescent moon of the Mother Goddess with stars. Aragon; Miravet; 1278, 1287. Depicting a lion

Griffon
William, Master of the Temple in Hungary and Slovenia, 1297, depicts a winged griffon

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


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Ionica (company)

Ionica was a domestic telecoms provider based in Cambridge, UK, operating between 1995 and 1998.

Founded in 1991, Ionica offered an alternative technology to British Telecom. The Ionica system used a microwave transmitter in order to provide the local loop, thus avoiding reliance on British Telecom for this final link to the consumer. The technology, known as Wireless local loop (WLL), was developed in partnership with Nortel. However, rising costs and limiting technical factors caused the company to cease trading in 1998.

Floatation
The company floated in July 1997 with shares initially trading at 390p. At its peak Ionica was valued at over one billion pounds, the first Silicon Fen company to reach that value.

Goals and technical limitations
The company’s initial aim was to take twenty per cent of the domestic market with offers such as multiple ringing tones and a free second line but the technology used proved to be limited, with heavy rain and local radio transmissions interfering with calls. Despite the technology having been used with great success in remote areas of Canada, it proved to be unsuitable in a British urban setting. In particular the technology used spectrum at 3.5 GHz, which limited line-of-sight range to the base station and was narrowband, which meant it could not provide broadband Internet access.

Failure
First signs that Ionica was in trouble came when expansion plans were put on hold in an attempt to improve service and add much needed capacity in existing markets such as Yorkshire, The Midlands and East Anglia.

By March 1998 the company was looking to bring in an outside investor and shortly after failed to agree terms with existing investors for the £300 million debts already accumulated. By August 1998 Ionica had failed to find a 'strategic partner', and despite strong assurances that cash resources of £45 million would keep the company solvent until January 1999 many observers predicted its imminent demise.

Into administration
On Thursday 29 October 1998 administrators were called in. The company's assets were valued at £250 million. The following Monday 2 November 1998 the administrators made around half of the company's 1,200 staff redundant.

The administration process was finally wound up in March 2009.

Customer migration and end of service
From December 1998 onwards Ionica's 62,000 customers were gradually migrated to British Telecom with special prices being offered to support their move. In the meantime BT supported Ionica financially, allowing customers to continue using their telephones.

Service finally ceased on 28 February 1999.

Former headquarters
The former Ionica building was constructed in 1994 and is located on St John’s Innovation Park, adjacent to the A14. Despite an apparently desirable location the building remained vacant for much of the time since the demise of Ionica. CSR plc moved into the building in May 2007.

title: Ionica (company)


text:
Kohs

Kohs may refer to:

People

 * Ellis B. Kohs (1916–2000), American composer
 * Greg Kohs (director), director of AlphaGo
 * Gregory Kohs, founder of MyWikiBiz
 * Samuel Calmin Kohs (1890–1984), American psychologist
 * Verners Kohs (born 1997), Latvian basketball player

Other

 * KOHS (radio station), 91.7 FM at Orem High School in Orem, Utah
 * Keystone Oaks High School, in suburban Pittsburgh, Pennsylvania

title: Kohs


text:
Wikipedia:Articles for deletion/Survey of Hindu organisations

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was keep and split or cleanup. Mindspillage (spill yours?) 00:37, 7 May 2005 (UTC)

survey of Hindu organisations
This survey is an overly ambitious unmaintainable project that will never mature into a good article. I propose refractoring the information to the respective articles of these organizations and make the article into a list of Hindu organizations Andries 17:05, 18 Apr 2005 (UTC)

 * 'merge text into their own articles, or split content into separate articles. --≈ jossi ≈ 22:52, Apr 18, 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.


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Dimetapp

Dimetapp is an American brand of over-the-counter cold and allergy medicines that is manufactured by Foundation Consumer Brands. At one point, Dimetapp as a household word referred to a single combination preparation marketed to relieve symptoms of the common cold, containing brompheniramine (an antihistamine) and phenylephrine (decongestant replacing the formerly used pseudoephedrine, which itself replaced phenylpropanolamine). Variants were created, including Dimetapp DM with the addition of dextromethorphan (an antitussive or cough suppressant). Dimetapp Elixir and Colour Free Elixir are intended to relieve nasal congestion, runny nose, itchy watery eyes and sneezing, whereas Dimetapp DM and Dimetapp DM Colour Free Elixir are intended for colds with dry coughs and also to treat whooping cough. Early Dimetapp was flavored with cherry and plum as they were readily available during the time, setting a precedent for its purple color; however, the flavor has been described as a grape candy.

Like many over-the-counter medications, Dimetapp relies on marketing and branding as differentiators of otherwise similar (often identical) branded and unbranded medications to maintain their premium pricing. Additionally, the actual medications are subject to remarketing in other brands. As an example, "Children's Dimetapp ND" is a 10 mg orally disintegrating loratadine tablet with a "cool blast" flavour additive. The same product with a "Citrus Burst" flavour additive was also manufactured and distributed by Wyeth but branded and marketed as "Alavert" (not "children's").

Dimetapp was acquired by Pfizer in the 2009 acquisition of Wyeth.

Foundation Consumer Brands acquired Dimetapp in September 2020.

title: Dimetapp


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The Volokh Conspiracy

The Volokh Conspiracy  is a legal blog co-founded in 2002 by law professor Eugene Volokh, covering legal and political issues from an ideological orientation it describes as "generally libertarian, conservative, centrist, or some mixture of these." It is one of the most widely read and cited legal blogs in the United States. The blog is written by legal scholars and provides discussion on complex court decisions.

In January 2014, The Volokh Conspiracy migrated to The Washington Post, with Volokh retaining full editorial control over its content. After June 2014, the blog was behind a paywall. In 2017, the blog moved to Reason. Volokh cited his principal reason for the move was to “be freely available to the broadest range of readers” and to have more editorial independence.

Background
The Volokh Conspiracy was founded in April 2002 by Eugene Volokh, a First Amendment expert and Soviet Jewish refugee. After being offered a guest-blogging gig on InstaPundit, Volokh decided to start his own blog in order to quickly disseminate his views in real time to a popular audience. Volokh, a professional computer programmer, built the site himself and invited his brother, Sasha, then a graduate student, to join him. The blog was initially called The Volokh Brothers and then changed to The Volokh Conspiracy, in reference to Hillary Clinton's claim of a "vast right-wing conspiracy." Volokh recruited other contributors through a "closely guarded selection process."

The blog is written by legal scholars and provides discussion on complex court decisions.

Affordable Care Act
The Volokh Conspiracy, among other blogs, played an important role in influencing the view of Americans against the Patient Protection and Affordable Care Act (ACA). Many of The Volokh Conspiracy's postings were picked up by journalists and integrated into traditional media outlets. Subsequently, The Volokh Conspiracy impacted the questioning and opinions of judges and Supreme Court justices. Law professor Andrew Koppelman wrote that the blog was the "most important incubator" for constitutional challenges to the ACA.

According to legal scholar Dick Howard, The Volokh Conspiracy "provided a forum for conservative legal scholars to develop arguments against the individual mandate, helping to break down the perception of expert consensus on the constitutional issues in play." Additionally, authors of the blog were influential behind the National Federation of Independent Businesses v. Sebelius case where they were invited to submit an amicus brief which would be later referenced by Justice Antonin Scalia at oral argument. The blog was the originator of the "broccoli horrible" argument against the ACA.

Some contributors of the blog—including Randy Barnett, Jonathan Adler, David Bernstein, Orin Kerr, David Kopel, and Ilya Somin— wrote about their experiences challenging the ACA in a book titled A Conspiracy Against Obamacare: The Volokh Conspiracy and the Affordable Care Act (2014). The book details the precursor to the challenges and provides the text of the actual blogs that helped influence legal battles against the ACA. In the foreword of the book, former Solicitor General Paul Clement, the lead attorney who contested the ACA, compared The Volokh Conspiracy to the Federalist Papers and wrote: "[I]f ever a legal blog and a constitutional moment were meant for each other, it was the Volokh Conspiracy and the challenge to the Affordable Care Act."

Reception
The Volokh Conspiracy is one of the most widely read and cited legal blogs in the United States. It receives over 30,000 daily views. The blog's readership consists of scholars and policymakers across the ideological spectrum. The Volokh Conspiracy blog appeared in ABA Journal's "Blawg 100 Hall of Fame".

Yale constitutional law professor Jack Balkin, founder of the liberal legal blog Balkinization, stated that The Volokh Conspiracy "discusses law and public policy at a very sophisticated level...It’s an example of how blogging transcends existing categories and expectations." Legal scholar Cass Sunstein wrote that the blog often provides "illuminating criticism" of the Supreme Court and found it filled with "civility, intelligence, and overall high quality," despite occasional group polarization. Lawyer Tom Goldstein, who co-founded SCOTUSblog, asserts that The Volokh Conspiracy "remains the single best place to go for interesting, thought-provoking, high-level thinking on the law."

Adam Liptak, Supreme Court correspondent for the New York Times, wrote that the Volokh Conspiracy "is the most influential law blog with a point of view." Andy Guess of Inside Higher Ed wrote that the blog "probably has more influence in the field – and more direct impact – than most law reviews."

Law professor and blogger Glenn Reynolds lists The Volokh Conspiracy as his favorite legal blog. Justice Elena Kagan is said to be a regular reader of the blog. Fact-checkers like PolitiFact and FactCheck.org have repeatedly cited The Volokh Conspiracy for legal analysis.

Contributors
Over twenty law professors from across the country contribute to The Volokh Conspiracy. Notable contributors, past and present, include:
 * Eugene Volokh, UCLA School of Law professor, one of its founders
 * Alexander "Sasha" Volokh, professor of law at Emory University School of Law, brother of Eugene Volokh
 * Jonathan H. Adler, professor of law at the Case Western Reserve University School of Law, who contributed under the pseudonym "Juan Non-Volokh" until May 1, 2006
 * Kenneth Anderson, professor of law at American University
 * Stewart Baker, former Assistant Secretary of Homeland Security
 * Randy Barnett, professor of law at the Georgetown University Law Center
 * David Bernstein, professor at the George Mason University School of Law
 * Josh Blackman, professor of law at the South Texas College of Law
 * Dale Carpenter, professor at the University of Minnesota Law School, and adjunct professor of law at William Mitchell College of Law
 * Paul Cassell, professor of law at the S.J. Quinney College of Law at the University of Utah
 * Tyler Cowen, professor of economics at George Mason University, and James Buchanan Center and Mercatus Center scholar
 * Clayton Cramer, historian
 * Orin Kerr, professor of law at UC Berkeley School of Law, formerly at USC Gould School of Law
 * Eugene Kontorovich, Antonin Scalia Law School professor
 * David Kopel, research director of the Independence Institute and adjunct professor, University of Denver Sturm College of Law
 * Jim Lindgren, professor of law at Northwestern University School of Law and director of their Demography of Diversity Project
 * Eric Posner, professor of law at the University of Chicago Law School
 * Nicholas Quinn Rosenkranz, professor of law at the Georgetown University Law Center
 * Ilya Somin, professor of law at George Mason University School of Law
 * Todd Zywicki, professor of law at George Mason University School of Law

Articles are often posted by guest law professors who are not among the listed Conspirators.

title: The Volokh Conspiracy


text: User talk:149.4.108.73

title: User talk:149.4.108.73


text: User talk:64.141.95.73

title: User talk:64.141.95.73


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File:AbuNidal.jpg

Description: Abu Nidal, who died in 2002, in the 80s.

Source: this website. It is believed that the copyright holder is the Israeli government. Because the status of their images is not known, we're claiming fair use. I wrote to the Israel Defense Forces to enquire about the image, as they have reportedly released at least one other Abu Nidal image, but they did not respond.

Rationale for use in Abu Nidal

 * No free licence version is available, and there is no way to obtain one.
 * We have no reason to believe the copyright holder would object.
 * The image is iconic and widely available.
 * It has no monetary value that would be affected by our use of it.
 * It is being used to illustrate an article about the subject.
 * It significantly enhances the readers' appreciation of the subject and the article would be the poorer without it.

title: File:AbuNidal.jpg


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Matlock railway station

Matlock railway station is owned by Network Rail and managed by East Midlands Railway; it serves the Derbyshire Dales county town of Matlock, Derbyshire, England. The station is the terminus of both the Derwent Valley Line from Derby and Peak Rail who operate heritage services to Rowsley South. Both lines are formed from portions of the Midland Railway's former main line to Manchester Central. Through running is technically possible but is not done in normal service.

History
Originally called Matlock Bridge, it was opened by the Manchester, Buxton, Matlock and Midland Junction Railway. The station saw its first passengers on 4 June 1849, when the line between Ambergate and Rowsley opened. The station buildings, designed by Sir Joseph Paxton, opened in 1850.

The station master's house is now grade 2 listed.

Leaving Matlock Bath, the line immediately passes into the series of High Tor tunnels, 321 yd, 58 yd and 378 yd long on the east side of the river, cut into the cliff side. Crossing the river and the main A6 road, the line passes through Holt Lane Tunnel (126 yd) before entering Matlock station. Being cut through limestone, these tunnels have required a deal of maintenance over the years.

A double-track railway line used to continue from Matlock via Bakewell and Millers Dale, with a branch to Buxton, and on through Peak Forest to Chinley and ultimately Manchester. This section of the former Midland Railway's main line to Manchester Central was closed to passengers in 1968.

Contrary to popular belief, the line was not recommended for closure in part 1 of the Beeching report (The Reshaping of British Railways), however in part 2 (The Development of the Major Railway Trunk Routes) five routes over the Pennines were evaluated for future development, and the Peak Forest line was not one of the two routes selected for enhancement. This in combination with the electrification of the West Coast route from London Euston to Manchester ultimately led to the closure of the route. See Beeching cuts article for further details.

The last day of operation beyond Matlock was Saturday 29 June 1968, two months before regular mainline steam was fully abolished.

Stationmasters

 * Benjamin Broadhurst 1849- 1869
 * J.H. Thacker
 * Henry George Towle ???? - 1876
 * John Ashton 1876 - 1903 (formerly station master at Codnor Park and Ironville)
 * Joseph Henry Clarke 1903 - 1911 (formerly station master at Millers Dale)
 * Harry l’Anson 1911 - 1922 (formerly station master at Bakewell)
 * John Thomas Austin 1922 - 1928 (formerly station master at Lancaster)
 * Ernest Shadwell 1928 - 1936
 * George Washington 1936 - 1942 (afterwards station master at East Ham)
 * P.B. Crowther 1942 - ???? (formerly station master at Cheadle Heath)

Recent history
Part of the route north of Matlock is now preserved as a heritage railway by the railway preservation group Peak Rail.

At present, the heritage line operates for a distance of a little under 3+1/2 mi from Rowsley South through Darley Dale and nearby Matlock Riverside and terminates at Matlock station in the former down platform, interchanging there with rail services on the Derwent Valley Line.

Before 2004, former train operating company Midland Mainline ran through services into London St Pancras, whilst Central Trains ran some trains to/from Birmingham New Street. A period of through running to/from Nottingham via Derby began in late 2008 and, from May 2015, most weekday trains ran to/from Newark Castle via Derby and Nottingham. Weekend services continued to start/end at Nottingham for another year but, from May 2016, most Saturday services were extended to Newark Castle, leaving Sunday the only day with no direct service between Matlock and Newark. In October 2021, East Midlands Railway rearranged their service patterns and, as part of this, weekday services from Matlock were terminated at Derby.

Work within the adjacent Cawdor Quarry resulted in a new superstore for Matlock being opened in 2007 and several hundred new homes are planned to be located nearby. Matlock bus station has also been relocated so as to be adjacent to the railway station, thus giving Matlock a true transport interchange. In the year 1 April 2009 to 31 March 2010, journeys from the station had increased by 40.70%.

The full range of tickets for travel for any destination in the country are purchased from the guard on the train at no extra cost; however, in June 2009, an automatic ticket machine was installed on the platform, enabling passengers to buy or collect tickets bought in advance.

Station layout
The station has two platforms. The former up platform is used by the Derwent Valley Line while the former down platform is used by Peak Rail. The Network Rail platform is accessed from the station car park while the Peak Rail platform is accessed by a small ramp at the north end connecting to a footpath alongside the station. A footbridge at the south end of the station connects the footpath to the car park. The station building (which is located on the former up platform) is occupied by Peak Rail's transport book shop and a limited station buffet.

The track in the Network Rail platform is connected at both ends while the track in the Peak Rail platform is only connected at the north end. To the north of the station is a run-round loop for Network Rail engineering trains. One line of this loop also serves as the access route for Peak Rail trains to run into the station.

Services
National Rail services at Matlock are operated by East Midlands Railway using DMUs.

The typical off-peak service is one train per hour in each direction to and from Nottingham via Derby.

On Sundays, the station is served by one train every two hours in each direction in the morning, increasing to hourly in the afternoon.

title: Matlock railway station


text:
Talk:North Hollywood shootout

Acquisition of AR-15s
Hello,

I am not a common editor of Wikipedia but I've noticed an inaccuracy with this article. It it stated "Several officers additionally equipped themselves with AR-15s and other semi-automatic rifles from a nearby firearms dealer."

This is a misconception that stems from the movie 44 Minutes: The North Hollywood Shoot-Out. This movie is based on the incident this article is about but erroneously shows police officers procuring AR-15s from a local gun store. This event occurred during the Federal Assault Weapons Ban which lasted from 1994 until it expired in 2004. No civilian gun stores carried AR-15s during this period and there is no record of police acquiring AR-15s from local gun stores. Shep Besky (talk) 15:29, 21 May 2023 (UTC)

 * The Assault Weapons ban of 1994 banned sale of the Colt AR-15, but did not restrict the sale of the Colt Sporter and other AR-15 style weapons. Ollie.The.Rat (talk) 17:38, 19 September 2023 (UTC)

Search Following Shootout
The subsequent door to door search in North Hollywood is not mentioned in this article. As police believed there could be as many as 6 suspects, they continued to receive false calls of new suspects and as a result, SWAT teams went door to door searching for a possible third suspect. Ollie.The.Rat (talk) 17:56, 19 September 2023 (UTC)

Influence of Hollywood movie "HEAT"
The movie Heat_(1995_film) came out in 1995 with huge directorial name, mega-blockbuster actors. Is it conceivable that the movie played some role in instigating this crime? Did the perps see the movie in 95, plan their own version in 96, and then carry it out in 97? No doubt the movie and subsequently this crime were responsible in some part for the 'militarization' of the local police forces nationwide in the aftermath.

range an distance
the article states that " This was compounded by the fact that most of the LAPD officers' service pistols had insufficient range at longer distances," I am very tempted to exchange "range" wirh "stopping power" but I am no expert on guns. could someone check this sentence and maybe change the wording? 84.215.194.129 (talk) 09:10, 11 February 2024 (UTC)

title: Talk:North Hollywood shootout


text:
Talk:Tribalism

Possible deletion
The words "tribe" and "tribalism" are not in common use by anthropologists/sociologists. At the very least, they're not well-defined. See this, from the University of Pennsylvania: http://www.africa.upenn.edu/K-12/Tribe.html Perhaps the article need not exist. Tropical Violet (talk) 04:06, 18 January 2012 (UTC)

"Tribalism" as epithet
Michael Hardy changed the first line of the article from "Tribalism refers to a..." to "Tribalism is a..." He cites this reasoning: "A dog does not refer to an animal; a dog _is_ an animal. The WORD "dog" refers to an animal, but it's usually better to write about the thing rather than about the word." I do not believe this reasoning holds in this case. "Tribalism" is not a social system, really; it is more an ephitet, referring to a specific state of affairs. "Commie pinko bastard" is not an indivudal with Leftist political beliefs; "Commie pinko bastard" refers to an individual with Leftist political beliefs. To say that it "is" suggests that the ephitet is grounded in reality, rather than being one (dim) view of that reality. In other words, if tribalism is the state of affairs where society is divided into many, small groups, then that state of affairs is negative--because tribalism is pejorative. Considering that the rest of the article elucidates the complexities and ambiguities of the pejorative, the initial statement seems jarringly assertive. Jason Godesky 15:36, 10 October 2005 (UTC)

 * Tribalism (or at least "tribal social values") is not pejorative in the anthropological community. See for example http://www.sscnet.ucla.edu/anthro/faculty/boyd/EvolCommons.pdf 69.143.43.101 22:05, 10 October 2005 (UTC)

 * As one of the "new tribalists" the article mentions, I often use the term "tribalism" as a good thing--but that doesn't change the fact that to most people, "tribalism" is a pejorative. See either of the external links for fine examples of that (much more common) usage.  I agree, "tribalism" shouldn't be a pejorative--but it is. Jason Godesky 01:37, 11 October 2005 (UTC)

 * Why are you guys arguing whether Tribalism is or refers to society living in groups when neither is true? Tribalism (like chauvinism and like racism, to which it bears some resemblance) is more of a point of view or a state of mental being than a system of societal organization.  The original definition (back in 2003) was pretty close to the dictionary definition but seems to have diverged wildly since then.  When I get home, I'll look at this more and maybe strive to do a re-write.  For what it's worth, Mr. Godesky, your "commie pinko bastard" sentence works because you put the phrase in quotes.  This implies a "The phrase" in front of it.  If you were to remove the quotes, you would have to say "A commie pink bastard is someone who...".  "Commie pinko bastard" is a phrase.  A commie pink bastard is a person.

 * The "only" reason a person would want to deny that humans are tribal might be because they'd then have to admit that we possibly evolved from lesser primates. Humas have a tribal histroy, let's admit this this first and foremost. Let us not deny our recorded and obvious history. Look at the way we treat each other... tribalism comes so naturally to us, we don't even notice it. It's like breathing. To summarize, to admit we are tribal would be too embarassing for us. This might be supportive evidence that man evolved. Sorry, but we are tribal, and indeed it points to just that. How could the truth be considered a ephitet ? It comes down to whether or not one thinks man evolved, does it not ? —Preceding unsigned comment added by 70.213.169.162 (talk) 01:57, 4 February 2009 (UTC)

Rework
I think there were interesting elements that should be merged in from a large passage of the article that was removed. --Nectarflowed (talk) 17:12, 18 Apr 2005 (UTC)
 * I've restored the old elements, reworked them, and added a lot of new material, as well. Jason Godesky 15:15, 5 Jun 2005 (UTC)
 * Thanks for the excellent reworking :)--Nectarflowed T 02:12, 6 Jun 2005 (UTC)

I have added a fairly large amount of text to account for a parallel definition of the word. I think it was important to capture this meaning of the word. I have deleted as little of the original text as I could, and as a result the entire article doesn't quite flow as well as it used to. Still, I think it's an improvement. The only part I deliberately rewrote was the comments about how racial conflicts and genocide are the result of recent growth into nations and empires. I don't think this is at all true, but I'd like to hear reasons to back it up. My impression is that even with the advent of nations and empires, tribalism (as an us vs them motivational tool) has just morphed into nationalism. The conflicts are quite nasty, but they are typically international, not intranational as the original text implied... and international conflict fits with the original modus operandi of tribalism, and hence does not constitute any sort of shift. I apologize for my harsh tone in the "why are you guys arguing about..." entry (and for forgetting to sign it!). Upon further reflection, I accept the original definition of tribalism as also an appropriate one. Jurgen Hissen 07:38, 6 April 2006 (UTC)

 * Well, in a normal evolutionary context, tribes typically don't see a lot of each other. The problems arise when they start having contact with one another, and undulating patterns of first scarcity (motivating conflict), followed by abundance (allowing conflict).  See "The Origins of War," by Donald Kagan.  It's still tribalism (us vs. them) that helps motivate it, but you don't get war just from tribalism.  In other words, in our original, forager context, tribalism worked out fine; in our modern context, the very same thing gives us genocide, ethnic cleansing, racism, you name it. Jason Godesky 15:04, 6 April 2006 (UTC)

No Neutral POV
The phrase "This usage of the term is unfortunate" seems to eliminate any neutrality from the POV of this article.

 * Right - POV removed, along with dispute tag, hoping there are no more objections? PAR 23:23, 26 November 2005 (UTC)

Eskimo "correction"
There's some debate over the origins of the term "Eskimo," but basically, the Eskimo are the Inuit. It is a name for the Inuit and other, related circumpolar cultures. One of the theories of where this term might have come from, noted in the article, is the Ojibwe term for "eaters of raw meat." This was incorrectly "corrected" to say, "...but they were known to the Inuit by a name translating roughly as 'eaters of raw meat.'" This is incorrect, and with insufficient space for the full rationale in the edit summary, I've put it here. Jason Godesky 20:48, 27 April 2006 (UTC)

Politics template?
What does tribalism have to do with politics? Jason Godesky 02:06, 1 May 2006 (UTC)

 * Tribalism is an instinctive behavior of humans adapted to small, closely related groups (tribes). Politics is just the adaptation of this instinct to the building and control of large, unrelated groups. (e.g., nations). Check out the "tribalism and evolution" section.

 * While that's certainly true (I wrote most of the "Tribalism and evolution" section), it seems about as relevant to politics as, say, feminism--in fact, less so! Of course tribalism is relevant to politics; but it's also relevant to sociology, to anthropology, and to all manner of other social sciences.  If the politics template is casting a net that wide, it seems something like half of Wikipedia should be tagged. Jason Godesky 15:44, 2 May 2006 (UTC)

 * Well I wrote the second-to-last paragraph so I guess between the two of us we are responsible for the whole section. You say that "that's certainly true" but how can it be true, and yet irrelevant? If it (my paragraph above) is true, then its obviously relevant. What I am saying is that the co-option of the tribal instinct is absolutely fundamental to politics. Without the small-group tribal and familial instinct, humans are unorganizable and politics is non-existent. That sounds pretty relevant to me. Also, what were you questioning, the addition of the ideology-small template? I mean, I can see that simply being relevant is not necessarily cause for inclusion. Quantum mechanics is a very fundamental theory of the universe, but not every article should be tagged as quantum-mechanical, but the inclusion of the ideology-small in the "see also" section seems to be unobtrusive and appropriate. PAR 17:35, 2 May 2006 (UTC)

 * I was initially complaining about the Politics sidebar added by Electionworld (see 16:07, 30 April 2006 version). I would not classify tribalism under "Politics" specifically, in a taxonomy, as that seemed to.  The link in the "See also" is much more understandable, but I see tribalism's relevance to politics as analogous to Dostoevsky's pertinence to quantum mechanics, to use your example.  The two contributions in so short a time seem like the efforts of a politically-minded contributor to define tribalism in a fairly narrow sense.  But, as I said, the template in the "See also" section is much more understandable, though I still think the other entries in that section are more relevant and should probably enjoy greater pride of place.  Perhaps it is only my anthropology background that makes me think that tribalism is far more relevant to anthropology, than it is to politics. Jason Godesky 19:58, 2 May 2006 (UTC)

 * Oh, I never saw that. Never mind, I agree with you. Except its much closer than Dostoevski is to quantum mechanics. I'm not an anthropologist, but wouldn't the study of human national and international politics, especially the evolutionary basis of human politics, be a branch of anthropology? Isn't the study of tribalism just the study of human politics on the tribal level? PAR 00:08, 3 May 2006 (UTC)

 * I would say no--tribalism is as much related to politics as its close relatives, chauvanism, jingoism, sectarianism, and so forth. Related, certainly, but much more questions of sociology than politics. Jason Godesky 02:28, 3 May 2006 (UTC)

 * The tribalism you are referring to has negative connotations and is the "second definition" in the article. I am referring to the first definition, the scientific definition, without connotations, negative or positive. PAR 23:39, 7 May 2006 (UTC)

 * Politics is a large part of tribalism. Ditto religion. Desertphile (talk) 16:22, 21 August 2020 (UTC)

Confusion of altruism and kin selection
I have replaced certain references to altruism where kin selection is actually the proper term. The support of tribal members for each other stems more from their kinship than from altruism as evidenced by the fact that the same support would not be extended to non-kin or a stranger. Altruism is the support of unrelated individuals for each other without expectation of the favor being returned. Kin selection is the support of related individuals for each other without expectation of the favor being returned. Reciprocity is the support of members of a group (kin or not) with the expectation of the favor being returned. PAR 23:07, 5 August 2006 (UTC)

 * I believe this correction is incorrect. Even where altruism is the extension of the same behavior to non-kin, how do you define "kin"?  This varies widely from society to society; among the !Kung, for instance, if you share the same first name, you're siblings.  Tribalism still explains the evolution of altruism, because the definition of kin is so fluid. Jason Godesky 13:26, 7 August 2006 (UTC)

 * I mean the genetic definition of kin - twins are the closest kin possible, then siblings and parents and children, then cousins, aunts, uncles, etc. This is a definition which is completely non-fluid. Of course, the kin selection process will not be on the basis of actual kinship, but on perceived kinship, which is less rigid a definition. However, in a family situation, or a primitive tribal situation, the two tend to be very close.

 * I never heard of the !Kung example you give, but I wonder - If one had the same first name and was not a member of the !Kung tribe would they still be considered siblings? If not, your point is weakened. What is the origin of this practice? I mean there must be some reason for it, the !Kung didn't sit down one day and decide to make up a random meaningless rule regarding the definition of sibling. I am curious about this example, do you have any good references? Thanks - PAR 15:49, 7 August 2006 (UTC)

 * It's called fictive kinship, and it's quite common. Most cultures do not recognize the full slate of genetic kinship as kin, and most cultures add non-genetic relationships to "kin," so the cultural conception of kin and genetic relationships are usually mis-matched in one direction, the other, or both.  The purpose of fictive kinships is usually understood to be an expansion of one's support network.  But, if we are working with a biological, rather than a social, definition of kin, then there is no question that the correction is absolutely incorrect, because the behaviors in question are extended to all members of the tribe.  All members of the tribe are often percieved as kin, but they may or may not be genetically related. Jason Godesky 16:07, 7 August 2006 (UTC)

 * I looked up the genetic definition of altruism and the definition I gave was not completely correct. Altruism is the self sacrificial support of individuals for another without expectation of the favor being returned, and is not limited to unrelated individuals. So kin selection is a form of altruism. But nevertheless, two members of the same tribe will certainly be more closely genetically related than two humans chosen at random. I will change the offending sentence accordingly. PAR 03:47, 13 August 2006 (UTC)

I didn't really add anything new. I changed the structure of a few paragraphs, since all these random additions left the page practically unreadable. I also deleted a few bits of irrelevant, uncited, and distracting information (genocide in the bible, the bible as history, and colonialism in Rawanda). There are a lot of sketchy items in the page that still need to be referenced, however. Like, the whole second paragraph. I don't really think that SOCIAL EVOLUTIONISM should be conflated with evolution, proper. I think someone should: either erase this, or make it relevant to the discussion at hand. The only really relevant part of this entire section is the paragraph on Dunbar and Gladwell. If anything, shouldn't the parts about GENOCIDE go in the VIOLENCE section? —Preceding unsigned comment added by 71.100.223.125 (talk) 23:06, 3 February 2009 (UTC)

Neanderthal genocide
The article contends that Homo sapiens may have wiped out Homo neanderthalensis in Europe. This was once believed, but has been quite firmly refuted. We have no evidence for human violence prior to the Neolithic. Jason Godesky 18:10, 15 September 2006 (UTC)

Subcultures?
Could this be at all related to the increase in things like subcultures (ie. Emo, Goth, "Vampyres" etc.)? It seems people enjoy categorizing themselves soas to fit into a group and especially among teenagers a subculture. Just a thought.

 * You may be looking for Neo-Tribalism instead. Mjk2357 01:06, 16 October 2006 (UTC)

 * No, I think that would more properly be tribalism. Jason Godesky 14:46, 16 October 2006 (UTC)

Examples of modern day tribalism
Would it be acceptable to add to this section sectarianism in Iraq between Sunnis, Shias and Kurds; and also in Northern Ireland between Roman Catholics and Protestants? In Northern Ireland, for example, the Alliance Party often use the term "Tribal Politics" by way of criticising more hard line political groupings, ie Sinn Fein and the DUP. Paddyman1989 09:56, 19 January 2007 (UTC)

Is this a joke?
There is not a single reference on this entire page and the only warning you place is that it may not be neutral? —Preceding unsigned comment added by 74.32.249.24 (talk) 07:55, 27 December 2009 (UTC)
 * Agreed, this is one of the most egregious examples I've seen. I couldn't quite tag it with Unreferenced, so I added Refimprove. Hopefully some intrepid researcher will improve what currently reads like a (bad) freshman paper. -- Kyle Maxwell (talk) 01:55, 12 January 2010 (UTC)

"Some tribes are particularly egalitarian, and most tribes have only a vague notion of private property: many have none at all."

That's an interesting statement given the widespread practice of paying a bride price or dowry for ones marriage partner. The practice is/was common practice in tribes around the world, including 19th century Native American tribes, which suggests the presence of private property. —Preceding unsigned comment added by 74.227.112.64 (talk) 09:15, 30 July 2010 (UTC)

Tribalism--the whole entry needs a rewrite/research.
I've always been intrigued by tribal culture. When I looked up Tribalism on Wikipedia, I was disappointed to see that the bulk of human history has been reduced to a few underdeveloped paragraphs with no citations or sources.

I'm no expert, but I'll do my best to focus my attention to this entry during my free time. At the very least, we need to work together and get this entry into working order. Since I'm new to editing anything on Wikipedia, I wanted to bring it to the attention of professionals who can really develop this topic. Philanderson112914:55, 28 May 2010 (UTC)14:55, 28 May 2010 (UTC)14:55, 28 May 2010 (UTC)Phil Anderson
 * The way WP works is basically that the only way to get something done is to do it yourself. If you think the article needs more content then add some yourself, if it needs references that find some, if you think unreferenced material is incorrect the remove it and, if you can, add correct and referenced material. Good luck!  Martin Hogbin (talk) 22:02, 2 June 2010 (UTC)
 * Or you could post a message at WP:WikiProject Anthropology to see if there is anyone who can help you. There should be people around with access to good university texts that deal with this topic. Itsmejudith (talk) 16:36, 3 June 2010 (UTC)

Perspective
I don't think the article suffers from a lack of neutrality so much as a lack of perspective. I just changed a sentence at Lao Issara from the Western-oriented phrase "peasant-dominated" to "tribalism|tribal-oriented" wikilinked to this article. It is the best we have at present to explain such an orientation. For a broader perspective focused on how tribal groups interact in the rugged terrain of southern China and south and southeast Asia, see Zomia (geography). For how non-tribal power centers work, see Mandala (Southeast Asian history). Take time to read footnote 1, how maps made the world. Before that, something like the Mandala System prevailed in all civilized (i.e., city-fied) countries. Keep in mind that dynastic interests, while not exactly the same thing, nevertheless closely parallel tribal interests. The point made in Zomia geography is that a great many people prefer being beyond the reach of Mandalic or dynastic power, or to seek areas where these overlap, where they form themselves into actual or simulated tribal groups (like gangs and organized crime.) The related article on Zomia may not be a good one, and is laced with POVs, but it gives a good example of a tribal group inventing and preserving itself. --Pawyilee (talk) 10:11, 2 November 2011 (UTC)

removing POV tag with no active discussion per Template:POV
I've removed an old neutrality tag from this page that appears to have no active discussion per the instructions at Template:POV:
 * This template is not meant to be a permanent resident on any article. Remove this template whenever:
 * There is consensus on the talkpage or the NPOV Noticeboard that the issue has been resolved
 * It is not clear what the neutrality issue is, and no satisfactory explanation has been given
 * In the absence of any discussion, or if the discussion has become dormant.

Since there's no evidence of ongoing discussion, I'm removing the tag for now. If discussion is continuing and I've failed to see it, however, please feel free to restore the template and continue to address the issues. Thanks to everybody working on this one! -- Khazar2 (talk) 01:28, 22 June 2013 (UTC)

Neutrality
Tribes, as families, are well-known institutions on Anthropology and this article forgets why this happens (natural effects, positive finality, shared social values, social identity, non-virtual or real bonds) and it is only focused on "radical and fundamental tribalism" and sociocentrism, completely missing its real meaning. Sadly I have no time to fix this right now. Hoping somebody is able to. Thank you. 185.29.166.250 (talk) 16:06, 21 August 2017 (UTC)

External links modified
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Since the term is used derogatory, the article paints tribalism in a light that is unfairly bad. There are positive aspects to tribalism such as solidarity, maintenance of shared values and social networks. --105.12.1.172 (talk) 15:14, 8 November 2018 (UTC)

Criticism of the Terminology
Could we potentially add a criticism of the term by anthropologists? As I understand it, the term "tribalism" is loaded with biases, presumptions and generally considered outmoded by anthropologists today.

It seems like a glaring omission to the article, and contributes to the persistence of the idea that impenetrable n-group biases are naturally reproducing. They are not.

Perhaps this would warrant a brief look at Veneer Theory.

Here might be a good place to start: https://www.reddit.com/r/AskAnthropology/comments/882rwu/good_anthropological_critiques_of_mainstream/ — Preceding unsigned comment added by 92.232.168.195 (talk) 08:53, 19 January 2020 (UTC)

 * "As I understand it, the term "tribalism" is loaded with biases, presumptions and generally considered outmoded by anthropologists today."
 * There are many decades of research in fields other than anthropology on the topic of tribal behavior. Attempts to eliminate words or change their definitions may be construed as a form of tribal behavior. 2600:100F:A015:C18B:102A:8B62:9A19:5A98 (talk) 17:33, 29 February 2024 (UTC)
 * I don't think it's about eliminating words, so much as making the argument that better words or terms would work. To start, is there consensus in the fields you allude to as to what they're even talking about when they use the term "tribalism" ? Yr Enw (talk) 09:24, 1 March 2024 (UTC)

grammatical errors and punctuation
jnnl

Human evolution has not primarily occurred in small hunter-gatherer groups
The current version of the lead paragraph states without a source that human evolution has primarily occurred in small hunter-gatherer groups. Recent research has disputed this claim; see doi:10.1016/j.jhevol.2019.03.005. Freoh (talk) 11:15, 14 August 2022 (UTC)

 * A couple problems...if someone disputes the claim, it doesn't mean the claim is wrong.
 * Also, I read the article you cite. It does not address the claim at all. EupseiphosRex (talk) 23:58, 2 January 2023 (UTC)

title: Talk:Tribalism


text:
Lonehill

The Lonehill Koppie is a hill located in the suburb named after it, Lone Hill, which is located in Gauteng, South Africa. It is notable for the legends that surround the large boulder that sits atop the hill, precariously balanced on several other boulders.

Legend
The first legend is that if the top boulder of the Lonehill Koppie were dislodged, all the whites in the country would leave. It's a latter-day version of an Anglo Boer War tale: that if the Boers dislodged the rock, the British would lose the war and leave South Africa.

A more recent legend is on how the Lonehill Nature Reserve was proclaimed a reserve. The motivation was centered around a rumour that a foreign individual was in the process of buying the area around the koppie, with the intent to remove the topmost rock. Local residents banded together and established the area as a nature reserve to prevent anyone from disturbing the well-known landmark.

Description
The Lonehill Koppie stands out as a lone koppie on the northern border of the city's suburbs, 28 km north of the city centre, and is a reminder of what Johannesburg looked like before it was settled. It is a rocky veld with small streams trickling, dotted with shrubs, small trees and knee-high grasses. Guinea fowl and porcupines used to roam the area, and it is now populated with hundreds of dassies. There's a small dam, called Lonehill Loch, around 200 metres to its north, which is a popular walking spot for local residents.

The Koppie is largely made up of large, very old boulders, called tor rocks, with trees and indigenous shrubs now almost obscuring the rocks except for the topmost boulders.

These days it is surrounded by clusters of homes and developments in what is now the suburb of Lone Hill. The koppie itself is located on a plot of around 20 acres, surrounded by veld, which is around 80 metres high known as Lonehill Loch. It is unlocked only on weekends, allowing hikers and picnickers to climb to the top, or just lay out a picnic blanket in its surrounding grassy area.

The veld contains three Stone Age furnaces. These were excavated in the 1960s by Professor Revil Mason, formerly head of archaeology at Wits University. The furnaces were hidden by Mason, to protect them, because they would need a protective structure built around them and there was no funding to develop the site.

Mason estimated that the furnaces date to around 1600, the same period as the Melville Koppies furnace. Bits of slag were found near the furnaces, on large flat rocks with indentations in them that were used for grinding.

Near the furnace site is another area where pottery was manufactured, fenced like the furnace area. Half-way up the Koppie there are remnants of stone walls that would have been a kraal and living areas.

title: Lonehill


text:
Talk:313

313 - the Gamefaqs.com board number of a huge regional board, with members covering almost every corner of Britain. Discussion is varied, as are the members. Discuss. (unsigned 17:13, 18 Apr 2005 62.255.64.9)

The king of which named Matey101 has all of lue bow down to him in understanding that 313 > lue.

The article has been protected because of vanadalism associated with the 313 board. Ask an admin if you have an encyclopedic edit to make. --Henrygb 21:53, 10 Jun 2005 (UTC)

 * No, unacceptable. The burden is on us to keep reverting vandalism and keep blocking vandals, not on users to ask for the privilege of editing the page just because there are a lot of morons in the world. Unprotected. JRM · Talk 09:23, 2005 Jun 24 (UTC)

 * "Unacceptable" is a strong word when Protection policy says "A temporary protection is used for protecting a page or image that has been a recent target of persistent vandalism". This page has been protected in the past for the same reason, unprotected and then vandalised in a similar way again. The last 50+ edits have added nothing to the page. Let's see what happens next.  --Henrygb 10:05, 24 Jun 2005 (UTC)

Its a great idea having something for 313...
however if there is something that is created, that most people can say that is fair, then would there be any chance of having it locked or something along those lines!

Jamie McAndrew - Vervecroftmacca

 * There is a mention of the troublesome GameFAQs at 313 (number). --Henrygb 00:15, 6 September 2005 (UTC)

title: Talk:313


text:
User:Liz1848

LIZ1848 I'm twenty-two, and I am a college student majoring in history. I particularly enjoy European history, and especially modern (post 1450). I would like to be a history professor after graduation and love editing on wikipedia! Verifying facts is my claim to fame. During the Eyre family debacle, I provided many of the website references that were able to prove that Truelove Eyre was not a figment of someone’s imagination. Leave me a message!

title: User:Liz1848


text:
Wikipedia:Articles for deletion/The Greys

 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 CDC   (talk)  22:29, 27 Apr 2005 (UTC)

The Greys
I suspect a severe case of NN. At least I can't find anything on this punk rock band and their album "Back in Grey". Rl 17:15, 18 Apr 2005 (UTC)
 * Delete. Nothing on Google for greys +"Back in Grey".  Nothing on allmusic about them or their albums.  There is a Latin band called Los Greys, but this isn't them.  RickK 22:00, Apr 18, 2005 (UTC)
 * Redirect to Greys. Jonathunder 04:46, 2005 Apr 19 (UTC)
 * Delete, not notable, band vanity. Megan1967 05:58, 19 Apr 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:
Haquin Spegel

Haquin Spegel (Haqvin) (14 June 1645 – 17 April 1714), born Håkan Spegel in Ronneby in Blekinge (today in Sweden), was a religious author and hymn writer who held several bishop's seats.

Life
In 1675, the King Charles XI of Sweden appointed him as court chaplain. During the wars in the following years, he followed the King, and became a close confidant of his. He kept a diary during the whole time, which has proven to be valuable as research material.

In 1680 he wed Queen Ulrika Eleonora and the King. He spent the following five years mainly on the island of Gotland as a superintendent over the Diocese of Visby. He managed to write the Rudera Gothlandica during this time (published first 1901).

In 1685 he was appointed Bishop of Linköping in eastern Sweden. In 1693 he was transferred to the seat in Diocese of Skara, central Sweden, where he remained until 1711. On the death of the Archbishop of Uppsala, Spegel was elected his successor, although he only held this position for three years.

During that time he wrote an influential epos called God's work and rest about God's creation as written about in the Bible.

Other notability
It is said that he worked for education of the people, and wanted every peasant in Sweden to be able to read.

He was also known as a hymnist and poet.

title: Haquin Spegel


text:
File:Haquin Spegel.gif

from https://runeberg.org/svlihist/50.gif. Depicts Haquin Spegel, Swedish archbishop

title: File:Haquin Spegel.gif


text:
Harvard Choruses

The Harvard Choruses are three choral ensembles at Harvard University, consisting of the Harvard Glee Club, the Radcliffe Choral Society, and the Harvard-Radcliffe Collegium Musicum (respectively a men's, a women's, and a mixed chorus.) Each year the three Harvard Choruses combine to perform a large choral-orchestral work.

The Harvard-Radcliffe Chorus is an adjunct member, consisting of both Harvard students and members of the broader community, and serving in part as a training chorus for the other groups.

The Harvard Choruses are under the direction of Harvard's Director of Choral Activities, Andrew Clark.

History
The all-male Harvard Glee-Club, the oldest university choir (collegiate glee-club) in America, was established in 1858 by the president of Harvard's Pierian Sodality and several of their college friends. Archibald T. Davison was the Glee Club's first conductor and he served as choirmaster there before joining the Harvard Music Department in 1910. The members, a combination of undergraduate and graduate level students, are predominantly known for singing the Harvard Fight songs at university events and their four cardinal virtues: glee, good humor, unity, and joy. In 1899 the Radcliffe Choral Society was established as a treble choral ensemble. The group is student run and managed. More recently came the Harvard-Radcliffe Collegium Musicum which boasts the only co-ed membership of the three groups, and focuses primarily on early-Renaissance music.

Until 2016, the Harvard Choruses were commonly known as the Holden Choruses or Holden Chapel Choirs, names derived from the choirs' original rehearsal and office space at Holden Chapel in Harvard Yard.

title: Harvard Choruses


text:
Talk:Kieran Doherty (hunger striker)

Untitled
Removed this text from the top of article:

 * == Ciarán Doherty - Volunteer, Provisional Irish Republican Army==

 * Fuair Ciarán Ó Dochartaigh bás mar chuid den Stailc Ocrais i 1981 i gcampa príosúin na Ceise Fada, taobh amuigh de Bhéal Feirste. Bhí sé 25 bliain d'aois.

Sticking to facts, not POV
I've cut the highly POV stuff and left just the basic facts. It's laughable that this person refers to a TD as being a member of the Irish Government. There's no chance whatsoever that this guy would have been appointed a minister, not simply because he was in prison, but because as a republican (certainly in those days) he wouldn't have recognised the legitimacy of the twenty-six county state.

Amach leat, níl fáilte romhat anseo! Out with ye, you're not welcome here!

Quiensabe 28 Jun 2005 23:42 UTC

Unreferenced material removed
I have removed material from that does not comply with our policy on the biographies of living persons. Material in a biography must always be referenced from reliable sources, particularly negative material. Negative material that does not comply with that must be immediately removed. Note that the removal does not imply that the information is either true or false.

Please do not reinsert this material unless you can provide reliable citations, and can ensure it is written in a neutral tone. Please review the relevant policies before editing in this regard. Editors should note that failure to follow this policy may result in the removal of editing privileges.--Docg 20:27, 31 October 2006 (UTC)

 * He's very much not living...GiollaUidir 12:46, 5 October 2007 (UTC)

 * Doc I think he is dead now with a name like that you think you would have known if someone is dead or not *smile* BigDunc 14:49, 5 October 2007 (UTC)

 * If you'd check the history you'd realise the material he removed was about a third party. Look before you leap ;) One Night In Hackney  303  17:02, 7 October 2007 (UTC)

title: Talk:Kieran Doherty (hunger striker)


text:
Bélabo

Bélabo is a town and commune in Cameroon, lying on the Yaoundé – N'Gaoundéré railway line. Near the town lies the Sanaga-Yong chimpanzee rescue centre.

Transport
The town has a railway station served by Camrail, and lies on the Sanaga River.

Factory
The town has a quarry supplying ballast and aggregate for a factory making concrete sleepers.

Statistics

 * Population = 22,553

title: Bélabo


text:
Bolgo language

The Bolgo language is a member of the Bua languages spoken in south-central Chad, in the villages of Koya, Boli, Gagne, and Bedi southeast of Melfi, by about 1,800 people (SIL 1993). Speakers also make up the majority of the population of Sorki canton in Chinguil sub-prefecture.

Dialects
According to de Rendinger, it has two principal dialects, Bolgo Werel around Daguela and Bolgo Mengo around Aloa-Niagara, as well as a dialect called Bolgo Bormo; according to the Ethnologue, its principal dialects are called Bolgo Dugag and Bolgo Kubar ("small" and "great" Bolgo.) Great Bolgo is spoken to the north, bordering Mogum and Saba; Little Bolgo is spoken to the south, bordering the closely related language Koke as well as Chadian Arabic.

Bolgo groups and names listed by Kastenholz (2017:4):

Grammar
Its typical word order is subject–verb–object, noun–adjective, aspect–verb, possessor–possessed. There is no true plural, but -gi serves as a collective marker. The verb is negated with ta, placed at the end of the sentence.

Example sentences:

 * in-nāṇ rīm nāṇ n'ini (give-me water I drink), "give me water to drink"
 * ibéri koko ao léti (man marry woman two), "the man married two women".

title: Bolgo language


text:
Bafut, Cameroon

Bafut is a town located in a modern commune in Cameroon, it is also a traditional fondom. It is located in the Mezam Department, which in turn is located in the Northwest Province. Bafut is famous for having preserved its structure as a traditional kingdom (or "Fondom" ), under the leadership of the Fon of Bafut. Its traditional power structures operate in harmony with its modern local government council, which aims to turn Bafut into an eco-city.

History
The Bafut tradition traces its dynastic origins to the Ndobo or Tikari areas. From the reign of Firloo, the first Fon of Bafut, it has operated as a fondom or kingdom, using traditional power structures. Upon their arrival from Tikari at least 400 years ago, the Bafut people built the current "old palace" of Mbebeli, also known as Ntoh Firloo. It still contains the tombs of the first three Bafut kings Firloo, Nebasi Suh and Ambebi.

The Fon's palace, and thus the centre of Bafut's traditional power, was later moved to its current location, and by the time of the German colonisation of the Cameroons in the late 19th century, Bafut had roughly assumed its present make-up.

The Bafut Wars and German colonisation
The Bafut Wars resulted from German colonial intrusion into the Bafut fondom.

The German explorer Dr Eugen Zintgraff visited Bafut in 1889. He had earlier stopped in Bali Nyonga where he had received a warm welcome from Galega, the Fon of Bali Nyonga. However the Bafut Fon, Abumbi, received him with circumspection since Bafut was not on good terms with Bali Nyonga. Zintgraff is said to have committed two breaches of etiquette. He seized the drinking cup from the Fon's hand and drank from it and he insisted on calling Abumbi by his princely name 'Gualem'. This open display of disrespect was interpreted in Bafut as a deliberate attempt to belittle the Fon and it was assumed that Galega of Bali Nyonga was behind this.

Relations between Bafut and the Germans subsequently deteriorated to the point of armed conflict. In 1891 Bafut went to the aid of its neighbour and ally Mankon which had been attacked by a German-led Bali Nyonga force en route to Bafut. This force had been sent to avenge the death of two of Zintgraff's messengers sent to Bafut to demand ivory. On 31 January 1891 it attacked Mankon and burnt the town. As the attacking force retired, Mankon warriors, assisted now by their allies from Bafut, counter-attacked and inflicted heavy losses on their enemies. Ten years later the Germans, under Pavel, returned in full force. Bafut suffered a series of punitive raids in 1901, 1904–05 and 1907, at the end of which the Fon was arrested and exiled to Douala for a year.

In the meantime a military station had been established at Bamenda which served as the administrative headquarters of the district until the Germans were expelled during the World War of 1914–1918. The Bamenda garrison fell in October 1915.

British colonisation
After a brief period of joint administration Britain and France provisionally partitioned the territory and this, with only minor adjustments, was confirmed by the Milner–Simon agreement of July 1919. Bafut fell into the British sector which was constituted into the Cameroons Province and attached to the Southern Provinces of British Nigeria for administrative purposes. At least one Fon of Bafut, Achirimbi II maintained friendly ties with the British. When the British left part of Cameroon in 1961, the region had a choice of joining either the newly formed Cameroon or Nigeria. The Fon Achirimbi II is famously said to have remarked that it was a choice between the "Fire and the Deep Sea".

Post-colonial history
On 1 January 1960, French Cameroun gained independence from France, and on 1 October 1961, the formerly British Southern Cameroons (including Bafut) united with French Cameroun to form the Federal Republic of Cameroon.

The Bafut Council was created by a presidential decree on 23 November 1993 to promote local development and improve the living conditions of the region's inhabitants. The local government began operation in 1996, following municipal elections.

Since 2017, Bafut has become of battleground of the Anglophone Crisis, with an Ambazonian separatist militia known as Seven Karta setting up bases in the area. Operation Free Bafut in April 2020 saw heavy fighting in and around the village.

Geography and demographics
Bafut had a population of 80,305 in 2005, but is now estimated to have over 100,000 inhabitants. It is primarily an agrarian region.

Bafut is situated about 20 km northwest of Bamenda, in the Mezam Division, and covers an area of roughly 340 km2.

It is located in the Western Grassfields geographic region, which includes Cameroon's Northwest Province and surrounding grassland areas. Bafut is the most powerful of the traditional kingdoms of the Grassfields, now divided into 26 wards along a 10-kilometre stretch of the "Ring Road" that trails along a ridge above the Menchum Valley. The population is settled in three main zones:
 * At the centre are the people of Mumala'a (heart of the country) clustered around the Fon's palace who refer to themselves as the real Bafut (Bufu). This name can be applied to the whole chiefdom.
 * To the south is the Ntare (ridge area).
 * To the north is the Mbunti (lower) which descends abruptly to the Menchum river valley.

The major languages are the Bafut language and Cameroonian Pidgin English, though Mundum, Mbuhnti and French are also spoken. The Bafut language is classed within the Mbam-Nkam section of the central branch of the Niger-Congo family along with other nearby languages such as Bali Nyonga, Bamum and Pinyin

Traditional power structures

Bafut is one of the two regions in Cameroon (the other being Bali, Cameroon), where traditional power structures are still in place. Bafut is a chiefdom or fondom. It was long the centre of the local kingdom of the Tikar people (originally from the Northern regions of Lake Chad), and is presently administered by the Fon of Bafut.

The Fon of Bafut was, and to some extent still is, the paramount Fon of the region, with all other Fons pledging allegiance to him.

The Fon shared power with a council of elders or "Kwifor". Membership was restricted to commoners who had attained the rank of Bukum (sing. Nkum). The strength of Kwifor lay in its role as a council of kingmakers and was thus a check on royal power.

Bafut Council
The Bafut Council was created by a presidential decree on 23 November 1993 to promote local development and improve the living conditions of the region's inhabitants.

The local government began operation in 1996, following municipal elections. The council, situated at Njinteh Bafut, is intended to be a meeting point of modern local democratic governance and traditional customs. It is made up of the Bafut first class Fondom and the Mundum’s I and II autonomous second class Fondoms who share powers with the council.

Since its creation, the Bafut council has been concentrating its efforts on the provision of water to the surrounding villages, improving the roads and infrastructure that connect the farmlands to the village markets, planting a council forest and improving local health centres. The national government of Cameroon has worked towards transferring some responsibilities and local resources to the country's councils, making the region's councils a focal point for orientation and management of local development. However, the council personnel have suffered from deficient capacities for the appropriate functioning of council institutions.

The Bafut council has just completed a community-driven sustainable development plan with qualitative and quantitative needs of the villages within the council, that would facilitate the proper orientation and management of the development of the council area. Very aware of the limitations in its resources, the Council has been working to build public–private partnerships to be better able to use its resources for local development of the council area in an environmentally sustainable way. In its sustainable development work, the council has strongly partnered with an indigenous Cameroonian NGO, BetterWorld Cameroon (BWC).

Mayor
Mayor Ngwasoh Abel Langsi, originally a trained educationalist and a science teacher, was elected in July 2007 along with 4 deputy mayors and 35 councillors. His term of office runs up until 2014.

The Mayor has demonstrated an interest in pursuing sustainable development in Bafut, working on empowering local Cameroonian youth through the creation of Green Jobs and developing projects such as the Bafut Ecovillage project and the Green Heart of Bafut conceived with Ecovillage Designer Joshua Konkankoh. The latter programme (through its extensive reforestation projects, especially on the upper mountain slopes) has intended to combat severe soil erosion and re-establish degraded water catchments, and thus to protect the huge farmlands located in the lower valleys of Bafut. The newly established council industrial nursery employs local youth to reforest the mountaintops, water catchments, and town streets, additionally aiming to fight the spread of malaria and cholera, as well as to serve as a template for similar projects in the neighbouring communes. Together with Better World Cameroon NGO he also established a climate change and agricultural research unit within the council, to educate farmers and local youth on the most productive and sustainable modern farming techniques. Through Ndanifor Permaculture Demonstration Land Trust in Bawum he is working with Better World Cameroon in using permaculture to develop the future of agriculture in Cameroon into a more constructive, modern, creative and rewarding sector by 2035. He has subsequently joined the World Mayors Council on Climate Change, ICLEI – Local Governments for Sustainability, and been hailed by the Cameroon government as a "national green hero".

The Bafut Ecovillage Project
The Bafut Ecovillage Project was designed by Konkankoh Joshua in Sieben Linden Germany in 2013 as an indigenous framework for regenerative education. Over the years, it has become a signature program of the Bafut Council and Bafut Palace. Its Ndanifor Permaculture & Ecotourism Demonstration site in Alegnwi Bawum has become a blueprint in sub-Saharan Africa for making informal education the catalyst for economic and community development. https://www.betterworld-cameroon.com  It has been designed on the UN SDGs implementation platform and Global Ecovillage Network GEN Africa to host a sustainable technologies park and cross-cultural education hub for local and international volunteers promoting youth engagement in climate justice/the implementation of the UN Agenda 2030 in Africa. 'Its bioregional Ecovillage Design Education Courses'' and International Youth camp have created young social entrepreneurs making a great impact in Biodiversity conservation, climate change adaptation, climate farmer's approach to restoring cultural diversity, and the creation of a green economy in Bafut. The project won the Gaia Trust Excellence as the most inspiring project in Africa providing training for environmental technicians with the knowledge and skills to develop and execute strategies for achieving sustainability, within the framework of the sustainable development goals at scale and enterprise business models. The project fosters South-North Partnerships by sowing seeds of reconciliation and helping international organizations understand African cultural identities away from a colonial mindset and the sacredness of the natural world and the need for conscious food systems.

The Bafut Eco-village reconstruction devastated by the war is the most pressing sustainable development challenge facing the Bafut community and its South-North Partnerships strategy is building capacity by linking with Global Ecovillage Network GENAfrica, Gaia Education, ICLEI, and UNDP/other international organizations in developing educational and public awareness programs with respect to the conservation and sustainable use of biodiversity The project in its sudden success and expansion internationally dispels the myth about the ineffectiveness of African systems and is contributing to the UN's essential approaches to sustainable development intimately connected with the Internal Development Goals enhancing equity.

Bafut Ecovillage has subsequently established a new mission statement and Sustainable Development Plan that better encompasses the new Ecovillage vision of transitioning African villages to resilience and specifies what the community wishes to achieve through it https:www.spiritofndanifor.com

Bafut in popular culture
Bafut is famous for
 * Being the venue of the Annual Dance of the Fon (local chieftain) or the Abin e Mfor.
 * Musée de Bafut.jpg location of the palace of the Fon of Bafut, the residential dwelling of the Fon and his wives and counsel which is now a UNESCO World Heritage Centre and houses a museum (see Fon of Bafut for a section on the Palace of the Fon)
 * Better World Cameroon's Ndanifor Permaculture Ecovillage Demonstration Land Trust in Bawum is a major contributor to the operations of the Bafut Ecovillage Vision 2020 working with the aim of reconnecting Bafut Youth to their cultural heritage, and with the goal of striking a balance between economic, social and environmental needs.
 * Bafut Council-Better World Cameroon joined Action in Ecovillage Vision 2020 is to actively promote culture, indigenous knowledge systems related to soil fertility, providing rehabilitation and long-term care to plants and animals through a climate campaign. Better World Cameroon works closely with the Cameroon government and Global Ecovillage Network Africa to protect natural heritage sites through Permaculture Education and Social support. Since 2000 Better World Cameroon has adopted Bafut and devoted to transitioning it to resilience. Bafut Permaculture Ecovillage as support structure for implementing Bafut Ecovision 2020 and the Sustainable Development Goals in Cameroon envisions Bafut as a centre for international partnerships.
 * The nearby location of the botanical garden of Savanna Botanic Gardens, which noted naturalist Ngwa Che Francis helped plan, is located near the town.
 * The presence of the Bafut market, which is a very vibrant one in the area, occurring every eight days, selling fruits, spices, vegetables, meat and animals.

The town of Bafut is probably best remembered as the place where the famous naturalist Gerald Durrell came on two animal-collecting expeditions in 1949 and 1957. Durrell wrote two accounts – The Bafut Beagles and A Zoo in My Luggage – on his travels in Bafut, and created a mini-TV series, To Bafut with Beagles.

title: Bafut, Cameroon


text:
Wikipedia:Articles for deletion/Nitya Nand

 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. CDC  (talk)  22:28, 27 Apr 2005 (UTC)

Nitya Nand
Vanity. --Lee Hunter 17:22, 18 Apr 2005 (UTC)
 * Delete Vanity. Johntex 17:49, 18 Apr 2005 (UTC)
 * Delete or rewrite and make a more detailed demonstration of notability. -- Mwanner 18:35, Apr 18, 2005 (UTC)
 * Comment - question from a quick Google - is this the same Dr Nitya Nand, Professor of Medicine and Head, Department of Nephrology, Postgraduate Institute of Medical Sciences at the PGIMS, elected President of the Indian Association of Clinical Medicine (IACM) in September 2004?
 * The article describes him as a "pharmaceutical scientist". -- Mwanner 20:28, Apr 18, 2005 (UTC)
 * Delete, notability not established, family vanity. Megan1967 05:59, 19 Apr 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:
Liubartas

Demetrius of Liubar or Liubartas (also Lubart, Lubko, Lubardus, baptized Dmitry; died c. 1383) was Prince of Lutsk and Liubar (Volhynia) (1323–1383), Prince of Zhytomyr (1363–1374), Grand Prince of Volhynia (1340–1383), Grand Prince of Halych–Volhynia (1340–1349).

Biography
Liubartas was the youngest son of Gediminas, Grand Duke of Lithuania. In the early 1320s he married a daughter of Andrew of Galicia and ruled Lutsk with Liubar (today town in Zhytomyr Oblast) in eastern Volhynia. After Andrew and his brother Leo II died around 1322, Galicia–Volhynia did not have a male successor. Instead of promoting Liubartas and causing a war with Poland, Gediminas compromised with Ladislaus the Short. Both parties agreed to install Yuri II Boleslav, nephew of Leo and Andrew.

Boleslaw-Yuri was a son of Trojden I, Duke of Masovia from the Piast dynasty, a cousin of Władysław I, and nephew of Gediminas' son-in-law Wenceslaus of Płock. At the time Boleslaw was fourteen years old and was betrothed to Eufemija, daughter of Gediminas. Liubartas continued to rule Lutsk and Volodymyr. That way the Galicia–Volhynia Wars were postponed until after Boleslaw's poisoning in 1340. He was poisoned by rebellious nobles, who invited Liubartas to become the ruler for both Galicia and Volhynia. Sources are too scarce to fully reconstruct events between 1341–1349.

Despite the support from his brothers Algirdas and Kęstutis, Liubartas lost all territories except for eastern Volhynia with Lutsk to Casimir III of Poland in 1349. In 1351 he was even taken prisoner during a battle, and Kęstutis had to rescue him. In 1366 a treaty was signed: Liubartas retained eastern Volhynia with Lutsk, while Poland got western Volhynia and Galicia. However the matter was settled only in 1370: Liubartas took advantage of Casimir's death and captured all of Volhynia. The territories changed again only in 1569, when Volhynia, including Lutsk, was transferred to Poland by the Union of Lublin.

In 1382, after death of Louis I of Hungary, Liubartas captured Kremenets, Przemyśl, and other cities from Hungary. He supported his brother Kęstutis against nephew Jogaila during the succession fights. He built a castle in Lutsk, known as the Lubart's Castle, that survives to this day. Liubartas died c. 1385, having ruled Volhynia for roughly sixty years. He married for the second time c. 1350 to an unnamed daughter of Konstantin of Rostov, a relative of Simeon of Moscow.

Family

 * 1321/23 married Hanna-Buch (Euphemia), princess of Volhynia, daughter of Andrew of Galicia
 * 1350 married daughter of
 * Fedor/ (~1351–1431)
 * Lazar (died after 1386)
 * Semen (died after 1386)
 * Demetrius, presumably ancestor of the Sanguszko

title: Liubartas


text:
Pamphilus of Caesarea

Saint Pamphilus (Πάμφιλος; latter half of the 3rd century – February 16, 309 AD), was a presbyter of Caesarea and chief among the biblical scholars of his generation. He was the friend and teacher of Eusebius of Caesarea, who recorded details of his career in a three-book Vita that has been lost.

Biography
A native of Phoenicia, Eusebius' Martyrs of Palestine attests that Pamphilus was of a rich and honorable family of Beirut. This work also asserts that he gave all his property to the poor and attached himself to the "perfect men". Photius quotes Pamphilus's Apology for Origen to the effect that Pamphilus went to Alexandria, where his teacher was Pierius, the head of the famous catechetical school there, before settling in Caesarea Maritima, where he was ordained a priest. In Alexandria, Egypt, Pamphilus became devoted to the works of Origen of Alexandria. Photius says that Pamphilus was born at Berytus, and a scholar of Pierius, who collected sacred literature. According to Eusebius, he suffered martyrdom in the third year of the Diocletianic persecution, after spending two years in prison. While he was in prison, Pamphilus and Eusebius worked together on five books in defense of Origen.

The Diocletianic persecution began in earnest in the year 303. In 306 a young man named Apphianus—a disciple of Pamphilus "while no one was aware; he even concealed it from us who were even in the same house" —interrupted the governor in the act of offering sacrifice, and paid for his boldness with martyrdom. His brother Aedesius, also a disciple of Pamphilus, suffered martyrdom about the same time at Alexandria under similar circumstances. Saint Pamphilus's turn came in November, 307. He was brought before Urbanus, the governor of Palestine, and upon refusing to offer sacrifice, was cruelly tortured, and then relegated to prison. In prison he continued copying and correcting manuscripts. He also composed, in collaboration with Eusebius, also imprisoned, an Apology for Origen in five books, which Eusebius edited and to which he added a sixth book. Saint Pamphilus and other members of his household, along with Valens, deacon of the Church of Jerusalem and Paul of Jamnia, men "in the full vigour of mind and body", were without further torture sentenced to be beheaded in February, 309. While sentence was being given a youth named Porphyrius - "the slave of Pamphilus", "the beloved disciple of Pamphilus", who "had been instructed in literature and writing" – demanded the bodies of the confessors for burial. He was cruelly tortured and put to death, the news of his martyrdom being brought to Pamphilus before his own execution. Nearly at the same time another of his companions, Patriklos, suffered a martyr death in Caesarea and was later interred after the payment of a ransom to Diocletian in Cappadocia.

Veneration
St Pamphilus is regarded as a saint by the Roman Catholic Church and the Eastern Orthodox Churches. His feast day is celebrated on 16 February (the RC Church lists an additional commemoration on June 1).

Works and influence

 * Of the Apology for Origen only the first book is extant, in a Latin version made by Rufinus. It begins with describing the extravagant bitterness of the feeling against Origen. He was a man of deep humility, of great authority in the Church of his day, and honoured with the priesthood. He was above all things anxious to keep to the rule of faith that had come down from the Apostles. The soundness of his doctrine concerning the Trinity and the Incarnation is then vindicated by copious extracts from his writings. Then nine charges against his teaching are confronted with passages from his works. Saint Jerome stated in his De Viris illustribus that there were two apologies—one by Pamphilus and another by Eusebius. He discovered his mistake when Rufinus's translation appeared in the height of the controversy over Origen, and rushed to the conclusion that Eusebius was the sole author. He charged Rufinus, among other things, with palming off under the name of the martyr what was really the work of the heterodox Eusebius, and with suppressing unorthodox passages. As to the first accusation there is abundant evidence that the Apology was the joint work of Pamphilus and Eusebius. Against the second may be set the negative testimony of Photius who had read the original; "Photius, who was severe to excess towards the slightest semblance of Arianism, remarked no such taint in the Apology of Origen which he had read in Greek." The canons of the alleged Council of the Apostles at Antioch were ascribed by their compiler (late fourth century) to Pamphilus.
 * The ascription to Pamphilus, by Gennadius, of a treatise Contra mathematicos was a blunder due to a misunderstanding of Rufinus's preface to the "Apology".
 * A Summary of the Acts of the Apostles among the writings associated with Euthalius bears in its inscription the name of Pamphilus.
 * While defending Origen from accusations that he held and taught certain heterodox doctrines, Pamphilus endorses universal reconciliation as the orthodox understanding of apokatastasis. Late 19th-century universalist historians Hosea Ballou II and J. W. Hanson have cited Pamphilius, among other Fathers of the Church, as an example of early Christian universalism, although the exact conception of apokatastasis in patristic writings generally, and Origenian thought in particular, is disputed among historical theologians.
 * David Hume adopted the evocative pseudonym Pamphilus for his Dialogues Concerning Natural Religion.

title: Pamphilus of Caesarea


text:
Template talk:Afd bottom

Since people regularly ignore it, can I make the "Please do not edit this page" notice, which is already bolded and italicized, bright red, font-size=500%, and blinking? Please? —Korath (Talk) 17:24, Apr 18, 2005 (UTC)
 * I just made "Please do not edit this page" bright red. →  Jarlaxle Artemis   23:56, Jun 15, 2005 (UTC)
 * The red is fine! Now I wonder if we'll need to bang it up to ALL CAPS as well... Master Thief GarrettTalk 00:26, 16 Jun 2005 (UTC)
 * The red is ugly (looks like a big neon sign), but I guess it's needed... --cesarb 00:41, 16 Jun 2005 (UTC)

template links to itself?
Please do not edit this page. << notice the period (.) links back here. Why? I've always wondered about that. No other template (to my knowledge) links back to itself... Master Thief GarrettTalk 11:56, 13 Jun 2005 (UTC)
 * Back when I first created this template, most of the ones I modeled it after did link back to themselves. It was (is) a way to find the template when you need to make corrections.  Without the self-referential link, it can be almost impossible to find the darned thing.  Remember that this template is almost always used through "subst", not through transclusion.  Even the fact that it's a template may not be obvious.
 * It also gives you a way to find all the uses of the template even when it is used through "subst" - go to the template and use "what links here". I can't see needing to use that feature on this particular template but didn't want to preclude the chance that someone else would see value to it.
 * If that is no longer the preferred technique, go ahead and change it. As I said, I was just modeling it after other templates that I saw in use at the time.  By the way, you will see the same thing on Template:Vfd top.  Rossami (talk) 12:49, 13 Jun 2005 (UTC)
 * Ahhh I see now. No I don't care about its removal, it's barely noticeable so I'm sure it doesn't matter to anyone, I just always wondered why it was like that. Having templates link back to themselves isn't a bad idea. As it is, I've always had to manually edit a page to see if a fancy table thing is manually or automatically applied (you can't always tell). In fact that could be a useful thing to implement into the next MediaWiki build, maybe with a cute symbol like the picture magifying one... hmmm... Master Thief GarrettTalk 00:26, 16 Jun 2005 (UTC)

The self-link did get removed in a recent edit, but I've added it back in as I do find it useful - feel free to take it out again if you think it's causing more harm than good. sjorford →•← 22:15, 23 Jun 2005 (UTC)
 * user:Cryptic deleted the self-referential link on 25 Sept 2005 with the comment Removing the link to self. The commented text in afd top makes it vital that this be substed, and the self-link makes it impossible to find unsubsted transclusions. I'm not sure I understand why it is "vital" that afd-bottom be substituted just because afd-top is but I suppose we should try to be consistent.  Rossami (talk) 18:44, 25 April 2006 (UTC)

VfU→DR
I have updated the template in accordance with the latest nomeclature. Regards enceph  alon  19:49, 22 October 2005 (UTC)

Just a note
This likely should not be used for MfD debates being closed, as mfd bottom is now up and running. -- WC  Quidditch  ☎   ✎  01:03, 17 December 2005 (UTC)

AFD List notice
The following regular expression is used for the AFD Bot in determining whether this template has been properly into a nomination: :.*?above.*?discussion.*?archive.*?debate.*?

Should this template have any radical changes, please make certain to alert AllyUnion as his new feature in User:AllyUnion/AFD List may break. --AllyUnion (talk) 06:31, 7 January 2006 (UTC)

Please add to a category
Could someone with admin powers add this to Category:Archival templates? It would make sense there. -- WC  Quidditch  ☎   ✎  22:57, 22 April 2006 (UTC)

Fix for light-on-dark users.
I just fixed thetestcases page (Template:Afd bottom/testcases) so that it works and shows that the sandbox changes I just made (to top and bottom) look OK. But this template is widely used, so I figure another pair of eyes could be good. Most users will see no difference. light-on-dark users should see a difference - a big improvement. Any objections before I make the changes live? I've made similar changes to other templates before like Template:Double underline/sandbox (made live). --Elvey(t•c) 03:43, 25 July 2015 (UTC)

 * Oh, and I just made analogous changes to Template:Archive top and bottom and they are not editable by normal users like me. So please take a look at those too - they actually need an admin (or template-editor's) eyes!--Elvey(t•c) 04:34, 25 July 2015 (UTC)

PAGE''' ]]) 05:46, 27 July 2015 (UTC)
 * Just noticed that the sandbox versions are out of sync example And that this is probably nog getting attention from an admin because "The edit may be made by any auto confirmed user." Will tag Template:Archive top.--Elvey(t•c) 23:16, 25 July 2015 (UTC)
 * What change are you asking to be made here? Alakzi (talk) 08:46, 26 July 2015 (UTC)
 * Red information icon with gradient background.svg Not done: please establish a consensus for this alteration before using the template. I'm not convinced that this won't break other things, and you should try to get consensus first. Any archived content that uses light text on a dark background will be made unreadable. Perhaps a better solutions would be to add a CSS class to this template that could be targeted by whatever CSS tricks you are using to get light-on-dark. Ahecht ([[User_talk:Ahecht|'''TALK

Something changed; now the change seems unnecessary. Testcase doesn't show an improvement like Elvey(t•c) 05:37, 28 July 2015 (UTC)

Template-protected edit request on 13 May 2021
This page gets listed in Special:LintErrors/stripped-tag because of having  without the balancing   tag. Functionally this is correct since this template is paired with Afd top which has the opening div tag. So a div tag wrapped in noincude needs to be added to remove the page off Linter report.

So add  before

ಮಲ್ನಾಡಾಚ್ ಕೊಂಕ್ಣೊ (talk) 11:29, 13 May 2021 (UTC)
 * ✅ -- WOSlinker (talk) 11:47, 13 May 2021 (UTC)

title: Template talk:Afd bottom


text:
User:Memzy/monobook.js

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/* This is to keep track of who is using the Live Preview: User:Pilaf/livepreview.js */

title: User:Memzy/monobook.js


text: Talk:Colby College

title: Talk:Colby College