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Talk:Glen Campbell

Alcoholism and drug addiction
@Martinevans123 Okay instead of reverting that edit... there are several issues with the current text. His drug and drinking problem started in the 70s. If it occured in the 80s then it's strange to follow that with a quote that says that in 1982 he had already quit. In fact he quit the heavy drinking in 1986, he quit cocaine in 1982/83. His drinking problem reoccurred in the early 2000s (perhaps related to his then emerging memory problems). After his DUI in 2003 he never drank again. My problem is: yes I could change all this, with all the required sources but, do we really have to spell this out. I would propose: keep it correct and short. Hence my edit that you reverted. My frustration is: every time people keep adding and adding details to this Personal Life section. I guess because people love that stuff. Then I can come in to fix the erroneous details when actually all I want to do is remove it again, because otherwise this section will eventually become longer than what should be the main part, namely about his career. Thanks for listening... :) Lumdeloo (talk) 09:16, 6 October 2017 (UTC)
 * As long as it's chronologically accurate and well-sourced, I personally don't have a problem with more detail. I would not expect a year-by-year account, of course. And I agree with your general desire to prevent that section looking like a lurid tabloid story. But I found it notable that he himself made that claim in 1982. Martinevans123 (talk) 09:31, 6 October 2017 (UTC)
 * It's a question of WP:WEIGHT. My opinion is that the fourth wife and Christianity don't belong in the Alcoholism section. I prefer Lumdeloo's version. I give far greater weight to people's actions than to what they say, and would leave out his 1982 statement. But this is very much a matter of opinion, and we may want to solicit more editor opinions if this becomes contentious. Kendall-K1 (talk) 13:19, 6 October 2017 (UTC)
 * I'm aware that the 21 years between 1982 and 2003 is a rather large gap. If other "milestones" in this particular journey deserve more WEIGHT, I'd have no objections to seeing things replaced. My feeling is that the marriage and the conversion gave some context to the 1982 announcement. Things obviously don't happen in isolation in real life, even if a level 3 topic heading in a Wikipedia article might suggest they do. Martinevans123 (talk) 13:28, 6 October 2017 (UTC)
 * If we have to have this in, I object strenuously to the wording "claiming that he had become a born-again Christian". See WP:CLAIM. Kendall-K1 (talk) 15:00, 6 October 2017 (UTC)
 * No, as I said, we don't have to. But no objections to that improvement at all. Martinevans123 (talk) 15:07, 6 October 2017 (UTC)
 * I agree with Kendall-K1, let's leave out the whole fourth wife and Christianity part. Especially because in 1982 he hadn't really quit cocaine and the booze, as his autobiography makes clear. Why use a quote that turned out to be incorrect. Just state he developed problems with alcohol and cocaine in the 70s. He quit doing them in the 80s with a well published relapse in 2003 with the DUI. Could you both agree with that? Lumdeloo (talk) 14:41, 8 October 2017 (UTC)
 * I've already removed the wife? I still think the conversion and the "incorrect announcement" are relevant. But I'm sure it's not significant enough to battle over. But that section still looks a bit sparse to me. I think it was quite an important aspect of his life, unfortunately. Martinevans123 (talk) 15:10, 8 October 2017 (UTC)
 * I probably would have left out the conversion and announcement myself, but I'm ok with the current wording: "Campbell had problems with alcoholism and cocaine addiction in the 1980s. In 1982 Campbell, saying that he had become a born again Christian, announced that he had given up drugs and drinking.[63] He was arrested in 2003 and pleaded guilty to drunk driving and leaving the scene of an accident. He spent 10 days in jail.[64]" Kendall-K1 (talk) 16:18, 8 October 2017 (UTC)
 * It seems someone else is not ok with the wording. Always good to discuss, isn't it. Martinevans123 (talk) 19:13, 8 October 2017 (UTC)
 * I still have a few reservations. First factually: his problems started in the 70s. His marriage with Sarah Davis has been described as based around cocaine for instance. Second, that quote which turned out to be incorrect. Third, the mentions of his DUI without saying it was a relapse, suggesting his alcohol problem continued from the 70s straight through 2003, which is not correct either. I tried to fix all three problems. See article. Lumdeloo (talk) 19:19, 8 October 2017 (UTC)
 * PS: Sorry. I was just going to post this on the talk page but got into an edit conflict with your message. I figured I would do my proposal right away so that you can see what I meant. Lumdeloo (talk) 19:23, 8 October 2017 (UTC)
 * How do you view the "incorrect announcement"? As an inconvenient mistake? Or as a classic symptom of an addict in denial? Martinevans123 (talk) 20:06, 8 October 2017 (UTC)
 * Hard so say. I wish I could find the 1982 interview from which that statement was taken so I would know the context in which it was said. However, during those years Glen tried quitting the drinking and drugging multiple times, so it could be that at the moment he said that, he actually had quit doing them for a while. On the other hand, he could also have been an addict in denial like you say.Lumdeloo (talk) 20:54, 8 October 2017 (UTC)
 * Now I'm confused. I thought Lumdeloo was the one who wanted to leave out the fourth wife. Kendall-K1 (talk) 20:27, 8 October 2017 (UTC)
 * You're right. After thinking it over, I figured that I mainly had a problem with the "incorrect announcement" suggesting he stopped drinking and drugs when he got married in 1982 or when he became a (born again) christian in 1981. However, that his wife eventually played a crucial role in Glen kicking his addictions is something that he has emphasized in both his autobiography and many interviews. So I decided to keep that part in as well, from the source that I used. I can understand your confusion though. Hope this clears things up. Lumdeloo (talk) 20:50, 8 October 2017 (UTC)
 * The problem with what you've done is that we have multiple sources giving different dates for his quitting drinking, and if you include one of them, you have to include them all. I would rather not have a long paragraph that says "Campbell says he quit in 1982, but the Picayune says he quit in 1981 and his ex-wife says he quit in 1987." Kendall-K1 (talk) 21:29, 8 October 2017 (UTC)
 * Well not his ex-wife but I see what you mean. However, if I have to choose between an source that says he said that he was clean when he got married and on the other hand you have a autobiography that goes on and on how that wasn't true, that he was drunk at the wedding and continued to drink heavily through the first years of their marriage until he quit in 1987, I have no problem in saying that the latter source is probably the more reliable one. Lumdeloo (talk) 08:16, 9 October 2017 (UTC)
 * And I'd rather see the full rollercoaster. But hey, whatevs. Martinevans123 (talk) 21:37, 8 October 2017 (UTC)
 * Full rollercoaster is more fun, I'll give you that. And would be better than just picking one source of queestionable reliability. Kendall-K1 (talk) 21:41, 8 October 2017 (UTC)
 * I have partially reverted. The cited source does not say anything about a relapse or Arizona. The old wording was much closer to what the cited source actually says. Kendall-K1 (talk) 20:36, 8 October 2017 (UTC)
 * Fair enough, I will need to provide additional sourcing for the "relapse" statement. Lumdeloo (talk) 20:56, 8 October 2017 (UTC)

 * I was at a Glen Campbell concert in October 1989 and he was clearly drunk, so he definitely didn't stop drinking in the early 1980s. (BlokeEBlokeson (talk) 21:37, 8 October 2017 (UTC))
 * I have my doubts about the source that says he quit in 1987. I can't find anything on the web site about who owns this news source, who the editorial staff and policies are, or even where it's located. And the story is not a news story, it's more of a book review. I hesitate to use it as our only source for when he quit drinking. I would rather just leave out any date. Kendall-K1 (talk) 21:40, 8 October 2017 (UTC)
 * The only source that talks about it at length is his autobiography. Daily Press is a regular newspaper from Virginia, established in 1896. This is an article from 1994 when his autobiography was released. So yes, they apparently read the book carefully and picked out the correct year. Would adding the exact page number from his autobiography help? I could also live with a more general statement on that he quit in the 80s, which was my first propasal come to think of it.Lumdeloo (talk) 08:24, 9 October 2017 (UTC)
 * His autobiography might not be entirely truthful. (BlokeEBlokeson (talk) 14:15, 9 October 2017 (UTC))

I have restored some of the content that you removed, and the source that supported it. I have no problem with adding "Arizona" and "relapse" with the source you added. But we did not have consensus to remove "leaving the scene" and "pleaded guilty", or the Rolling Stone source. Kendall-K1 (talk) 17:12, 23 October 2017 (UTC)
 * I'm okay with your edit, content wise. The only thing that bothers me is the sentence. It's quite long. And, spending time in jail *in Arizona* sounds okay. Pleading guilty to leaving the scene of an accident *in Arizona* sounds a bit strange to me. What if we make it 3 shorter sentences. Add a year and move "in Arizona". 1. He relapsed in 2003. 2. He pleaded guilty to blabla. 3. In 2004 he spent 10 days in jail in Arizona.Lumdeloo (talk) 18:21, 24 October 2017 (UTC)
 * Agreed 100%. I don't like the sentence either, was just trying to make it clear in the diff what I had changed content-wise. While it's technically possible to leave the scene in one state, plead guilty in another, and go to jail in a third, I suspect all of this happened in Arizona so whatever sounds best is ok with me. Kendall-K1 (talk) 18:51, 24 October 2017 (UTC)

Source for personal savior?
I'm having trouble verifying "he accepted Christ as his personal savior at age fifteen." I see you've added a page number, 229. But when I look at that story, it's all on one page, with no numbers. In fact it's under 1000 words, so no way could there be 229 pages. Are we looking at the same source? "Glen Campbell Fesses Up In New Book" by DAVID NICHOLSON is what's in the citation. Kendall-K1 (talk) 00:50, 9 October 2017 (UTC)

 * Well first, I don't know why you didn't just keep the discussion on my talk page (at least for now). Anyway, that source is an article talking about the book "Rhinestone Cowboy: An Autobiography". I guess I should have just changed the citation in the first place – which is what I've just done. --Musdan77 (talk) 01:28, 9 October 2017 (UTC)
 * The discussion on your talk page was about something else. I didn't even mention Glen Campbell there.
 * Your change left "stopped drinking and doing drugs in 1987" sourced to his autobiography. I think it's better to have an independent source for this, so I have restored the original source for this information. Kendall-K1 (talk) 01:36, 9 October 2017 (UTC)

 * How is it better (in this case) to use a secondary source than the original? It's just unnecessary to use another citation when one can be used for both. --Musdan77 (talk) 02:49, 9 October 2017 (UTC)

 * In my copy I don't see any about personal savior at 15 on page 229. Which chapter did you find that? Lumdeloo (talk) 08:25, 9 October 2017 (UTC)

 * https://books.google.com/books?id=HsONG3LyerQC&dq=Rhinestone+cowboy&focus=searchwithinvolume&q=personal+savior --Musdan77 (talk) 19:46, 9 October 2017 (UTC)

 * That quote is about the Reverend James Robison, not about Glen. Lumdeloo (talk) 20:36, 9 October 2017 (UTC)

 * Might come in useful at James Robison (televangelist)? Martinevans123 (talk) 20:51, 9 October 2017 (UTC)

 * OK, so where in the book does it talk about his conversion? I know it does. That section is very small, so when you remove something you should replace it with the pertinent information. --Musdan77 (talk) 22:27, 10 October 2017 (UTC)

 * "Just touch the screen Musdan, and all will be revealed!!" Martinevans123 (talk) 22:35, 10 October 2017 (UTC)

 * Do I really have to? The thing is Musdan, I already think the Personal Life section is big enough. For now I will just check whatever is added and try to avoid it becoming oversized or like a gossip magazine. I wish I had the time for making some additions myself, to the musical part of his biography. I can name a few subjects if you’re interested. Lumdeloo (talk) 19:25, 11 October 2017 (UTC)

Style of play
Campbell is regularily listed as one of the greatest guitar players of all time. Many other guitarists on wikipedia have sections about their playing style, instrument choices, and influences. Are there enough sources to have something similar for Campbell? 77.21.6.93 (talk) 17:20, 27 April 2021 (UTC)

please add hollywood walk of fame
He was awarded a Star on the Hollywood Walk of Fame for Recording at 6925 Hollywood Boulevard in Hollywood, California. pl33ase add ... willy bob 00:43, 8 June 2021 (UTC)69.121.189.159 (talk)

Uncle Boo taught him for twelve years
If Glen learned to play the basics form his Uncle Boo…then it took him 12 years! Get the facts straight and give credit where credit is due. 2806:10BE:8:1809:4C75:F914:A739:9F1E (talk) 13:02, 7 September 2023 (UTC)

title: Talk:Glen Campbell


text:
User:RobSiddall

Hi my name is (obviously) Rob Siddall.

I have been a Wikipedia fan for years but I finally decided to start making serious contributions today (April 22, 2005).

I live in Toronto Canada. I am an IT professional of many years' experience. I am also a sailor and a musician.

Areas I am interested in (and know something about):
 * 1) Sailing
 * 2) Computer History
 * 3) Ontario geography and history
 * 4) Music, especially Barbershop and other a cappella

I also intend to do a lot of minor edits, especially to articles that appear to have been written by people whose first language is not English. This is just one of my little fetishes and I hope the original authors do not take offence. I'm well aware that there's a danger of subtly and unintentionally changing the meaning of the sentence in question, especially when the original language is ambiguous. Feel free to let me know when and if you feel I'm guilty of this.

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

title: User:RobSiddall


text:
Portal:Astronomy/Featured/March 2005

A black hole is a theoretical concentration of mass with a gravitational field so strong that its escape velocity exceeds the speed of light. This implies that nothing, not even light, can escape its gravity, hence the word "black". The term "black hole" is widespread, even though the theory does not refer to any hole in the usual sense. According to classical general relativity, no matter or information can flow from the interior of a black hole to an outside observer, although quantum mechanics may allow deviations from this strict rule. The existence of black holes in the universe is well-supported both theoretically and by astronomical observation; however, a minority of physicists dissent.

title: Portal:Astronomy/Featured/March 2005


text:
Glynde railway station

Glynde railway station serves Glynde in East Sussex. It is 53 mi from London Bridge, on the East Coastway Line and train services are provided by Southern.

History
The station was opened 14 June 1846 by the Brighton, Lewes and Hastings Railway when that railway opened its line from Lewes to Bulverhithe, originally as a single line. The line was doubled during early 1847.

Current status
The station is unstaffed and a PERTIS Permit to travel machine was installed in 2008, in connection with a Penalty Fares Scheme. This has since been replaced by a Shere self-service ticket machine.

The station is located near to the Glyndebourne Opera House, although better connections to the opera house are available from Lewes, from which shuttle buses run.

The former Station building is occupied by Airworks paragliding school.

Services
All services at Glynde are operated by Southern using EMUs.

The typical off-peak service in trains per hour is:
 * 1 tph to Brighton via Lewes
 * 1 tph to Eastbourne

Additional services between Brighton, Hastings and Ore call at the station during the peak hours, as well as some morning services to London Victoria and some evening services to Eastbourne.

Accidents and incidents
On 4 January 1887, a passenger train crashed into a stray wagon that had toppled over onto the main line during shunting operations. It is not clear how the wagon had toppled over. A guard on the passenger train sustained broken ribs.

title: Glynde railway station


text:
Newport Center, Newport Beach, California

Newport Center is a business, shopping, and entertainment district located on a high bluff overlooking Newport Harbor in Newport Beach, California, centered around the Fashion Island regional shopping mall. It was created in the early 1960s as part of William Pereira's master plan for the Irvine Ranch. Newport Center was created as the unofficial "downtown" of the Irvine Ranch, which at the time extended all the way down to Pacific Coast Highway.

History
It was the site used for the 1953 National Scout Jamboree of the Boy Scouts of America. The event was held where Newport Center and Fashion Island now sit. It was the third international jamboree; the first jamboree held west of the Mississippi River and had with 50,000 scouts from all 48 states, Alaska, Hawaii, and 16 foreign countries. It was one of the first sites considered for Disneyland. During excavation of the site for the first buildings, a considerable amount of petrified wood was discovered, indicating that a small forest once existed in the area.

The center was the brainchild of architect William Pereira and Irvine Company planner Ray Watson, with many of its buildings designed by Pereira and Welton Becket. The first building, at 400 Newport Center Drive, went up in 1967, with the majority of the center's buildings following in the 1970s, designed primarily in the International Style. Pereira's futurist Pacific Mutual building was added in 1972, which became one of Newport Beach's most well-known architectural landmarks. Newport Center and Fashion Island were named by Orange County advertising pioneer Leland Oliver Co., Inc. which also created the advertising and public relations for many years.

The strip of land between Avocado and MacArthur roads was originally slated to be an exit spur of the Pacific Coast Freeway, which was never built. It sat largely empty until the late 2000s when a library and park were constructed on the site.

Economy
The center occupies a large city block between Jamboree, MacArthur and San Joaquin Hills roads, and Pacific Coast Highway. In the center of this block is a circular road, called Newport Center Drive, with high-rise buildings encircling the outside edge of the road. Numerous businesses are located along Newport Center Drive, including insurer Pacific Life, PIMCO, Janus Capital Group, Acacia Research Corporation, Irvine Company, Blackwood, and law firm Stradling Yocca Carlson & Rauth.

Fashion Island
The center of the circle is occupied by Fashion Island regional shopping mall. Adjacent to the complex is the very upscale Big Canyon Country Club community.

Transportation
Newport Center Drive is accessed from the outside by five roads, which are named after the Channel Islands of California. These roads split the center into "superblocks", each of which were built and leased as separate properties.


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Hal (Irish band)

HAL are a band from Dublin, Ireland, composed of brothers Dave Allen (vocals/guitar) and Paul Allen (vocals/bass), Paul Hogan (drums) and Stephen O'Brien (keyboards, occasional guitars and backing vocals), who formed in 2003.

Biography
Hal were signed to Rough Trade Records in 2004 following competition between several record labels.

Their first single, "Worry About the Wind" was released in 2004. Their self-titled debut album followed and "Don't Come Running" / "I Sat Down" were released as a double A-side single. The band also released "Keep Love As Your Golden Rule" on a split 7-inch single with (The Magic Numbers)

They also contributed their cover of John Lennon's "Mind Games" to a ''Q magazine CD in October 2005.

The band toured worldwide in 2004 and 2005 supporting shows for Doves and Grandaddy. the band went back into the recording studio at the end of 2005.

In August 2010, the band announced that they were working on their next album on their website and Facebook page. In February 2012 the band released the 4 track 'Down In The Valley' EP digitally. Their second album 'The Time The Hour' was released in April 2012.

Awards

 * The Irish Post Best Newcomer Award 2005
 * European Border Breakers Award 2006, awarded by the European Commission in Cannes in January 2006
 * Best Irish Album of 2005 in the Irish Independent
 * Nr.1 album van 2005 in French music magazine MAGIC
 * One of the albums of 2005 in Mojo and Uncut

Nominations

 * Choice Award 2005 in Ireland. Hal played live at the award show in Dublin
 * Best Irish Band of 2005 at the Irish Music Awards

Albums

 * Hal (2005) – UK No. 31
 * The Time, the Hour (2012)

EPs

 * Down in the Valley (2012)

Singles

 * "Worry About the Wind" (26 April 2004) – IRE No. 43, UK No. 53
 * "What a Lovely Dance" (24 January 2005) – IRE No. 19, UK No. 36
 * "Play the Hits" (11 April 2005) – UK No. 38
 * "Don't Come Running" / "I Sat Down" (15 August 2005)

title: Hal (Irish band)


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Chernyakhov culture

The Chernyakhov culture, Cherniakhiv culture  or Sântana de Mureș—Chernyakhov culture was an archaeological culture that flourished between the 2nd and 5th centuries CE in a wide area of Eastern Europe, specifically in what is now Ukraine, Romania, Moldova and parts of Belarus. The culture is thought to be the result of a multiethnic cultural mix of the Geto-Dacian, Sarmatian, and Gothic populations of the area. "In the past, the association of this [Chernyakhov] culture with the Goths was highly contentious, but important methodological advances have made it irresistible."

The Chernyakhov culture territorially replaced its predecessor, the Zarubintsy culture. Both cultures were discovered by the Czech-Ukrainian archaeologist, Vikentiy Khvoyka, who conducted numerous excavations around Kyiv and its vicinity. With the invasion of Huns, the culture declined and was replaced with the Penkovka culture (or the culture of the Antes).

Similarities have been noted between the Chernyakhov culture and the Wielbark culture, which was located closer to the Baltic Sea.

Location and nomenclature
The Chernyakhov culture encompassed regions of modern Ukraine, Moldova, and Romania. The spelling Chernyakhov is the transliteration from Russian for an archaeological site in the vicinity of Kyiv, modern Ukraine. Other spellings include Cherniakhiv (Ukrainian), Czerniachów (Polish), and several others. The culture has also been named after Sântana de Mureș, a cemetery site in Transylvania, Romania, spelled Sîntana de Mureș before 1993. This site is also known as Marosszentanna, the formerly official Hungarian name under which the first excavations took place. The dual name reflects past preferential use by different schools of history (Romanian and Soviet) to designate the culture.

Origins
In the earlier half of the 20th century, scholars spent much energy debating the ethnic affinity of people in the Chernyakhov zone. Soviet scholars, such as Boris Rybakov, saw it as the archaeological reflection of the Proto-Slavs, but western, especially German, historians, and Polish archeologists attributed it to the Goths. According to Kazimierz Godłowski (1979), the origins of Slavic culture should be connected with the areas of the upper Dnieper River basin (the Kyiv culture) while the Chernyakhov culture with the federation of the Goths. However, the remains of archaeologically visible material culture and their link with ethnic identity are not as clear as originally thought.

Today, scholars recognize the Chernyakhov zone as representing a cultural interaction of a diversity of peoples, but predominantly those who already existed in the region, whether it be the Sarmatians, or the Getae-Dacians (some authors believe that the Getae-Dacians played the leading role in the creation of the culture).

Funerary rites
Both inhumation and cremation were practiced. The dead were buried with grave goods – pottery, iron implements, bone combs, personal ornaments, although in later periods grave goods decrease. Of the inhumation burials, the dead were usually buried in a north–south axis (with head to north), although a minority are in east–west orientation. Funerary gifts often include fibulae, belt buckles, bone combs, glass drinking vessels and other jewelry. Women's burials in particular shared very close similarities with Wielbark forms - buried with two fibulae, one on each shoulder. Like in the Wielbark culture, Chernyakhov burials usually lack weapons as funerary gifts, except in a few cremation burials reminiscent of Przeworsk influences. Although cremation burials are traditionally associated with Dacian, Germanic and Slavic peoples, and inhumation is suggestive of nomadic practice, careful analysis suggests that the mixed burials were of an earlier period, whilst toward the end there was a trend toward inhumation burials without grave goods. This could be the result of the influences of Christianity, but could just as easily be explained in terms of an evolution of non-Christian beliefs about the afterlife.

Ceramic wares
Pottery was predominantly of local production, being both wheel and hand-made. Wheel made pottery predominated, and was made of finer clay. It was reminiscent of earlier Sarmatian types, refined by Roman and La Tene influences. Hand made pottery showed a greater variety in form, and was sometimes decorated with incised linear motifs. In addition, Roman amphorae are also found, suggesting trade contacts with the Roman world. There is also a small, but regular, presence of distinct hand–made pottery typical of that found in western Germanic groups, suggesting the presence of Germanic groups.

Economy
The Chernyakhov people were primarily a settled population involved in cultivation of cereals – especially wheat, barley and millet. Finds of ploughshares, sickles and scythes have been frequent. Cattle breeding was the primary mode of animal husbandry, and the breeding of horses appears to have been restricted to the open steppe. Metalworking skills were widespread throughout the culture, and local smiths produced much of the implements, although there is some evidence of production specialization.

Decline
The Chernyakhov culture ends in the 5th century, attributed to the arrival of the Huns. The collapse of the culture is no longer explained in terms of population displacement, although there was an outmigration of Goths. Around 370, a series of events including the presence of Huns at the eastern edge of the culture culminated with the death of Ermanaric, the leader of Gothic confederation, and his successor, Athanaric, found refuge south of Danube along with most of the Gothic population. Rather, more recent theories explain the collapse of the Chernyakhov culture in terms of a disruption of the hierarchical political structure that maintained it. John Mathews suggests that, despite its cultural homogeneity, a sense of ethnic distinction was kept between the disparate peoples. Some of the autochthonous elements persist, and become even more widespread, after the demise of the Gothic elite – a phenomenon associated with the rise and expansion of the early Slavs.

Migration
Whilst acknowledging the mixed origins of the Chernyakhov culture, Peter Heather suggests that the culture is ultimately a reflection of the Goths' domination of the Pontic area. He cites literary sources that attest that the Goths were the centre of political attention at this time. In particular, the culture's development corresponds well with Jordanes' tale of Gothic migration from Gothiscandza to Oium, under the leadership of Filimer. Moreover, he highlights that crucial external influences that catalysed Chernyakhov cultural development derived from the Wielbark culture. Originating in the mid-1st century, it spread from south of the Baltic Sea (from territory around later Pomerania) down the Vistula in the 2nd and 3rd centuries. Wielbark elements are prominent in the Chernyakhov zone, such as typical 'Germanic' pottery, brooch types and female costume, and, in particular, weaponless bi-ritual burials. Although cultures may spread without substantial population movements, Heather draws attention to a decrease in the number of settlements in the original Pomeranian Wielbark heartland as evidence of a significant population movement. Combined with Jordanes' account, Heather concludes that a movement of Goths (and other east Germanic groups such as Heruli and Gepids) "played a major role in the creation of the Cernjachove culture". He clarifies that this movement was not a single, royal-led, migration, but was rather accomplished by a series of small, sometimes mutually antagonistic groups.

Diffusion
However, Guy Halsall challenges some of Heather's conclusions. He sees no chronological development from the Wielbark to Chernyakhov culture, given that the latter stage of the Wielbark culture is synchronous with Chernyakhov, and the two regions have minimal territorial overlap. "Although it is often claimed that Cernjachov metalwork derives from Wielbark types, close examination reveals no more than a few types with general similarities to Wielbark types". Michael Kulikowski also challenges the Wielbark connection, highlighting that the greatest reason for Wielbark-Chernyakhov connection derives from a "negative characteristic" (i.e., the absence of weapons in burials), which is less convincing proof than a positive one. He argues that the Chernyakhov culture could just as likely have been an indigenous development of local Pontic, Carpic or Dacian cultures, or a blended culture resulting from Przeworsk and steppe interactions. Furthermore, he altogether denies the existence of Goths prior to the 3rd century. Kulikowski states that no Gothic people, nor even a noble kernel, migrated from Scandinavia or the Baltic. Rather, he suggests that the "Goths" formed in situ. Like the Alemanni or the Franks, the Goths were a "product of the Roman frontier".

Other influences, such as a minority of burials containing weapons, are seen from the Przeworsk and Zarubinec cultures. The latter has been connected with early Slavs.

Genetics
In 2019, a genetic study of various cultures of the Eurasian Steppe, including the Chernyakhov culture, was published in Current Biology. Out of 31 ancient individuals tested, three samples from three individuals which the authors identified with "Ukrainian post-Scythian Chernyakhiv culture" were analyzed. They "overlapped with modern Europeans, representing the most "western" range of variation among the groups of this study", with 64.8% of Yamnaya-like ancestry, "lacking the Altaian component entirely" and having "higher proportion" of Central European Middle Neolithic ancestry (35.2%) than historically earlier samples from the region. They suggest the culture was a multi-ethnic mix, but the samples "appear to represent its Gothic component". Their mtDNA haplogroups were H1n6, H1c and T2g1.

title: Chernyakhov culture


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Portal:Astronomy/Featured/May 2005

The Kreutz Sungrazers are a family of comets, characterized by orbits which take them extremely close to the Sun at perihelion. They are all believed to originate from the fragmentation of one very large comet several centuries ago, and are named for the astronomer Heinrich Kreutz, who first demonstrated that they were related.

Several members of the Kreutz family have become Great Comets, occasionally visible near the Sun in the daytime sky. The most recent of these was Comet Ikeya-Seki in 1965, which may have been one of the brightest comets in the last millennium.

Many hundreds of smaller members of the family have been discovered since the launch of the SOHO satellite in 1995. Some are just a few metres across; none has survived its perihelion passage. Amateur astronomers have been very successful at discovering Kreutz comets in the data available in real time via the Internet.

Recently featured: Io – Black hole

title: Portal:Astronomy/Featured/May 2005


text: User talk:138.37.106.82

title: User talk:138.37.106.82


text: Category:607 BC births

title: Category:607 BC births


text:
Portal:Astronomy/Featured/June 2005

In physical cosmology, the Big Bang is the scientific theory that describes the early development and shape of the universe. The central idea is that the theory of general relativity can be combined with the observations on the largest scales of galaxies receding from each other to extrapolate the conditions of the universe back or forward in time. A natural consequence of the Big Bang is that in the past the universe had a higher temperature and a higher density.

The term "Big Bang" was coined in 1949 by Fred Hoyle during a BBC radio program, The Nature of Things; the text was published in 1950. Hoyle did not subscribe to the theory and intended to mock the concept.

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Barnsley Central (UK Parliament constituency)

Barnsley Central was a constituency in South Yorkshire represented in the House of Commons from 1983 until 2024. This constituency covered parts of the town of Barnsley.

Further to the completion of the 2023 Periodic Review of Westminster constituencies, the seat was replaced (including moderate boundary changes) by Barnsley South, first contested at the 2024 general election.

Constituency profile
Barnsley Central is generally an urban seat and has a large majority of its population on middle or low incomes, with most of the large former mining town's social housing contained within it. It has been held by the Labour Party since 1983 and was consistently a safe seat, like its main predecessor, until 2019, when Labour's majority was cut to 9.7%.

History
Created in 1983, Barnsley Central covers a similar area to that of the former Barnsley constituency. The seat was held by almost a year from May 2010 by Eric Illsley as an independent MP after he was suspended from the Labour party over the expenses row and he led to its becoming vacant on 8 February 2011.

On 12 January 2011, having admitted the crime of fraud over his expenses, Illsley announced the intention to stand down from Parliament, necessitating a by-election in early 2011. On 8 February 2011 Ilsley resigned his seat before he was due to be sentenced for fraudulently claiming parliamentary expenses. The by-election was held on 3 March 2011 and was won by Dan Jarvis for the Labour Party. The Labour majority and share of the vote rose to give an absolute majority, on a turnout 20% lower than in the General Election; meanwhile the Conservative share of the vote fell steeply to just 8.3%, less than UKIP's 12.2% vote-share. In the 2019 general election, Jarvis held onto his seat, but with a sharply reduced majority; it fell from 15,546 to 3,571. The Brexit Party came second with 11,233 votes, which was 30.4% of the vote, compared to Jarvis's 40.1%.

Boundaries
1983–1997: The Borough of Barnsley wards of Ardsley, Athersley, Central, Monk Bretton, North West, Royston, and South West.

1997–2010: The Borough of Barnsley wards of Ardsley, Athersley, Central, Cudworth, Monk Bretton, North West, Royston, and South West.

2010–2024: The Borough of Barnsley wards of Central, Darton East, Darton West, Kingstone, Monk Bretton, Old Town, Royston, and St Helens.

Barnsley Central constituency covers most of the town of Barnsley. It is bordered by the constituencies of Wakefield, Hemsworth, Barnsley East, and Penistone and Stocksbridge.

Members of Parliament
The constituency has had three Members of Parliament since its creation in 1983, all of whom have been from the Labour Party.

Elections of the 2010s
This was the highest Brexit Party vote share at the 2019 general election. It was also the highest vote share for any non Labour candidate in the seat's history.


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The Souls of Black Folk

The Souls of Black Folk: Essays and Sketches is a 1903 work of American literature by W. E. B. Du Bois. It is a seminal work in the history of sociology and a cornerstone of African-American literature.

The book contains several essays on race, some of which had been published earlier in The Atlantic Monthly. To develop this work, Du Bois drew from his own experiences as an African American in American society. Outside of its notable relevance in African-American history, The Souls of Black Folk also holds an important place in social science as one of the early works in the field of sociology.

In The Souls of Black Folk, Du Bois used the term "double consciousness", perhaps taken from Ralph Waldo Emerson ("The Transcendentalist" and "Fate"), applying it to the idea that black people must have two fields of vision at all times. They must be conscious of how they view themselves, as well as being conscious of how the world views them.

Chapters
Each chapter in The Souls of Black Folk begins with a pair of epigraphs: text from a poem, usually by a European poet, and the musical score of a spiritual, which Du Bois describes in his foreword ("The Forethought") as "some echo of haunting melody from the only American music which welled up from black souls in the dark past". Columbia University English and comparative literature professor Brent Hayes Edwards writes: "It is crucial to recognize that Du Bois ... chooses not to include the lyrics to the spirituals, which often serve to underline the arguments of the chapters: Booker T. Washington's idealism is echoed in the otherworldly salvation hoped for in 'A Great Camp-Meeting in the Promised Land', for example; likewise the determined call for education in 'Of the Training of Black Men' is matched by the strident words of 'March On'."

Edwards adds that Du Bois may have withheld the lyrics to mark a barrier for the reader, to suggest that black culture—life "within the veil"—remains inaccessible to white people.

In "The Forethought", Du Bois states: "Leaving, then, the world of the white man, I have stepped within the Veil, raising it that you may view faintly its deeper recesses,—the meaning of its religion, the passion of its human sorrow, and the struggle of its greater souls." He concludes with the words: "...need I add that I who speak here am bone of the bone and flesh of the flesh of them that live within the Veil?"

"Of Our Spiritual Strivings"
Chapter I, "Of Our Spiritual Strivings", lays out an overview of Du Bois's thesis. He says that the blacks of the South need the right to vote, the right to a good education, and to be treated with equality and justice. Here, he also coined "double-consciousness", defined as a "sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity."

"One ever feels his twoness,—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. The History of the American Negro is the history of this strive-this longing to attain self-conscious manhood, to merge his double self into a better and truer self. He simply wishes to make it possible for a man to be both a Negro and an American, without being cursed and spit upon by his fellows, without having the doors of Opportunity closed roughly in his face."

The first chapter also introduces Du Bois's famous metaphor of the veil. According to Du Bois, this veil is worn by all African-Americans because their view of the world and its potential economic, political, and social opportunities are so vastly different from those of white people. The veil is a visual manifestation of the color line, a problem Du Bois worked his whole life to remedy. Du Bois sublimates the function of the veil when he refers to it as a gift of second sight for African Americans, thus simultaneously characterizing the veil as both a blessing and a curse.

"In those sombre forests of his striving his own soul rose before him, and he saw himself,-darkly as through a veil; and yet he saw in himself some faint revelation of his power, of his mission."

"Of the Dawn of Freedom"
The second chapter, "Of the Dawn of Freedom", covers the period of history from 1861 to 1872 and the Freedmen's Bureau. Du Bois also introduces the problem of the color-line: "The Problem of the twentieth century is the problem of the color-line,—the relation of the darker to the lighter races of men in Asia and Africa, in America and the islands of the sea.

Du Bois describes the Freedmen's Bureau as "one of the most singular and interesting of the attempts made by a great nation to grapple with vast problems of race and social condition." He says that the bureau was "one of the great landmarks of political and social progress." After a year's work, Du Bois states that "it relieved a vast amount of physical suffering; it transported seven thousand fugitives from congested centres back to the farm; and, best of all, it inaugurated the crusade of the New England school-ma'am."

"The greatest success of the Freedmen's Bureau lay in the planting of the free school among Negroes, and the idea of free elementary education among all classes in the South."

He gives credit to the creation of Fisk University, Clark Atlanta University, Howard University, and Hampton University and acknowledges the "apostles of human culture" Edmund Asa Ware, Samuel C. Armstrong, and Erastus Cravath. He worried that the demise of the Freedman's Savings Bank, which resulted in huge losses for many freedmen of any savings, resulted in freedmen losing "all the faith in savings".

Finally, he argues that "if we cannot peacefully reconstruct the South with white votes, we certainly can with black votes." "...the granting of the ballot to the black man was a necessity, the very least a guilty nation could grant a wronged race, and the only method of compelling the South to accept the results of the war. Thus Negro suffrage ended a civil war by beginning a race feud."

"Of Mr. Booker T. Washington and Others"
Chapters III and VI deal with education and progress. Here Du Bois argues against Booker T. Washington's idea of focusing solely on industrial education for black men. He advocates the addition of a classical education to establish leaders and educators in the black community.

Du Bois refers to the Atlanta Compromise as the "most notable of Mr. Washington's career," and "the old attitude of adjustment and submission." Du Bois claims that Washington wants black people to give up three things: political power, insistence on civil rights, and higher education. He fears that, if black people "concentrate all their energies on industrial education, the accumulation of wealth, and the conciliation of the South," this will lead to 1) The disenfranchisement of the Negro, 2) The legal creation of a distinct status of civil inferiority for the Negro, and 3) The steady withdrawal of aid from institutions for the higher training of the Negro." By Washington focusing on "common-school and industrial training," he "depreciates institutions of higher learning," where "teachers, professional men, and leaders" are trained.

But so far as Mr. Washington apologizes for injustice, North or South, does not rightly value the privilege and duty of voting, opposes the higher training and ambition of our brighter minds,—so far as he, the South, or the Nation, does this,—we must unceasingly and firmly oppose them.

Note: By the time Du Bois published his book, most of the former Confederate states had completed disenfranchisement of blacks, led by Mississippi in 1890, by constitutional amendments and other laws raising barriers to voter registration, primarily through poll taxes, residency and recordkeeping requirements, subjective literacy tests and other devices. Virginia passed similar laws in 1908. By excluding blacks from political life, southern legislatures were able to pass Jim Crow laws and other discriminatory methods.

"Of the Meaning of Progress"
In the fourth chapter, "Of the Meaning of Progress", Du Bois explores his experiences first, when he was teaching in Tennessee. Secondly he returned after 10 years and found the town where he had worked had suffered many unpleasant changes. He says: "My log schoolhouse was gone. In its place stood Progress; and Progress, I understand, is necessarily ugly."

I was a Fisk student then, and all Fisk men thought that Tennessee-beyond the Veil- was theirs alone, and in vacation time they sallied forth in lusty bands to meet the county school-commissioners.

Yet, he states, after meeting with the commissioner, "but even then fell the awful shadow of the Veil, for they ate first, then I-alone."

I have called my tiny community a world, and so its isolation made it; and yet there was among us but a half-awakened common consciousness, sprung from common joy and grief, at burial, birth, or wedding; from a common hardship in poverty, poor land, and low wages; and, above all, from the sight of the Veil that hung between us and Opportunity.

"Of the Wings of Atalanta"
The fifth chapter is a meditation on the necessity of widespread higher education in the South.

Du Bois compares Atlanta, the City of a Hundred Hills, to Atalanta, and warns against the "greed of gold," or "interpreting the world in dollars." The "Black World beyond the Veil", should not succumb "Truth, Beauty, and Goodness," to the ideal of wealth attainment in public schools.

"...beyond the Veil are smaller but like problems of ideals, of leaders and the led, of serfdom, of poverty, of order and subordination, and, through all, the Veil of Race."

He admonishes readers to "Teach workers to work, and Teach thinkers to think." "The need of the South is knowledge and culture," he says: "And to make men, we must have ideals, broad, pure, and inspiring ends of living,—not sordid money-getting, not apples of gold."

"Of the Training of Black Men"
Du Bois discusses how "to solve the problem of training men for life," especially as it relates to the Negro, who "hang between them and a light a veil so thick, that they shall not even think of breaking through." Du Bois cites the progress of Southern education, consisting of army schools, mission schools, and schools of the Freedman's Bureau, from the end of the Civil War until 1876. Then complete school systems were established including Normal schools and colleges, followed by the industrial revolution in the South from 1885 to 1895, and its industrial schools. Yet, he asks, "Is not life more than meat, and the body more than raiment?"

Du Bois asserts: "...education that encourages aspiration, that sets the loftiest of ideals and seeks as an end culture and character rather than bread-winning," is the right of the black as well as the white. He goes on to state, "If the Negro was to learn, he must teach himself," and cites the 30,000 black teachers created in one generation who "wiped out the illiteracy of the majority of the black people of the land, and they made Tuskegee possible."

Additionally, 2500 Negroes had received a bachelor's degree, of whom 53% became teachers or leaders of educational systems, 17% became clergymen, 17% mainly physicians, 6% merchants, farmers and artisans; and 4% in government service. From 1875 to 1880, there were 22 Negro graduates from Northern colleges and 143 from Southern Negro colleges. From 1895 to 1900, Northern colleges graduated 100 Negros and over 500 graduated from Southern Negro colleges. Du Bois concludes by stating that the "...inevitable problems of civilization the Negro must meet and solve largely for himself."

"The function of the Negro college, then, is clear: it must maintain the standards of popular education, it must seek the social regeneration of the Negro, and it must help in the solution of problems of race contact and co-operation. And finally, beyond all this, it must develop men."

"Of the Black Belt"
Du Bois calls Albany, Georgia, in Dougherty County, the "heart of the Black Belt." He says: "Here are the remnants of the vast plantations."

"How curious a land is this,- how full of untold story, of tragedy and laughter, and the rich legacy of human life; shadowed with a tragic past, and big with future promise!"

Yet, he notes, it is not far from "where Sam Hose was crucified" [in a lynching], "to-day the centre of the Negro problem,-the centre of those nine million men who are America's dark heritage from slavery and the slave-trade." He continues: "Careless ignorance and laziness here, fierce hate and vindictiveness there,—these are the extremes of the Negro problem which we met that day, and we scarce knew which we preferred."

"Of the Quest of the Golden Fleece"
Speaking of the cotton fields from "Carolina to Texas", Du Bois claims an analogy between the "ancient and modern "Quest of the Golden Fleece in the Black Sea." Continuing his discussion of Dougherty County, he explains that of the 1500 Negro families around Albany in 1898, many families have 8–10 individuals in one- or two-room homes.  These families are plagued with "easy marriage and easy separation," a vestige of slavery, which the Negro church has done much to prevent "a broken household."  He claims that most of the black population is "poor and ignorant," more than 80 percent, though "fairly honest and well meaning." "Two-thirds of them cannot read or write," and 80 percent of the men, women and children are farmers.

Economically, the Negro has become a slave of debt, says Du Bois. He describes the economic classes: the "submerged tenth" of croppers, 40 percent are metayers or "tenant on shares" with a chattel mortgage, 39 percent are semi-metayers and wage-laborers, while 5 percent are money-renters, and 6 percent freeholders. Finally, du Bois states that only 6 percent "have succeeded in emerging into peasant proprietorship", leading to a "migration to town", the "buying of small homesteads near town".

"Of the Sons of Master and Man"
This chapter discusses "race-contact", specifically as it relates to physical proximity, economic and political relations, intellectual contact, social contact, and religious enterprise. As for physical proximity, Du Bois states there is an obvious "physical color-line" in Southern communities separating whites from Negroes, and a Black Belt in larger areas of the country. He says that here is a need for "Negro leaders of character and intelligence" to help guide Negro communities along the path out of the current economic situation. The power of the ballot is necessary, he asserts, as "in every state the best arbiters of their own welfare are the persons directly affected." He says that "the police system of the South was primarily designed to control slaves," and Negroes viewed its "courts as a means of reenslaving the blacks." Regarding social contact, Du Bois states "there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with thoughts and feelings of the other." He concludes that "the future of the South depends on the ability of the representatives of these opposing views to see and appreciate and sympathize with each other's position."

"Of the Faith of the Fathers"
In Chapter X, Du Bois describes the rise of the black church and examines the history and contemporary state of religion and spiritualism among African Americans.

After recounting his first exposure to the Southern Negro revival, Du Bois notes three things that characterize this religion: the Preacher, the Music, and the Frenzy—the Frenzy or Shouting being "when the Spirit of the Lord passed by, and, seizing the devotee, made him mad with supernatural joy." Du Bois says that the Negro church is the social center of Negro life. Predominately Methodists or Baptists after Emancipation, when Emancipation finally came Du Bois states, it seemed to the freedman a literal "Coming of the Lord".

"Of the Passing of the First-Born"
The final chapters of the book are devoted to narratives of individuals. In Chapter XI, "Of the Passing of the First-Born", Du Bois recounts the birth of his first child, a son, and his untimely death as an infant. His son, Burghardt, contracted diphtheria and white doctors in Atlanta refused to treat black patients.

Du Bois comments, "Why was his hair tinted with gold? An evil omen was golden hair in my life." He says, "I saw his breath beat quicker and quicker, pause, and then his little soul leapt like a star that travels in the night and left a world of darkness in its train."

Du Bois ends with, "Sleep, then, child,—sleep till I sleep and waken to a baby voice and the ceaseless patter of little feet-above the Veil."

"Of Alexander Crummell"
In this chapter, Du Bois recounts a short biography of Alexander Crummell, an early black priest in the Episcopal Church.

Du Bois starts with, "This is the history of a human heart." He notes that Crummell faced three temptations: those of Hate, Despair, and Doubt," while crossing two vales, the Valley of Humiliation and the Valley of the Shadow of Death."

Du Bois ends with, "And now that he is gone, I sweep the Veil away and cry, Lo! the soul to whose dear memory I bring this little tribute."

"Of the Coming of John"
The penultimate chapter of The Souls of Black Folk, "Of the Coming of John", "reads like a short story, [but] Du Bois clearly considered it an essay." (See footnote to this essay in The Best American Essays of the Century, edited by Joyce Carol Oates; Houghton Mifflin Company, 2000). The essay/story describes two young men, both named John, one Black (John Jones) and the other white (John Henderson, the son of the wealthy and powerful Judge Henderson). Both Johns grow up in Altamaha, Georgia, where they were playmates in their youth. Both leave to go off to college, and both the white and Black communities in Altamaha anticipate their returns, saying: "When John comes." When John Jones returns to his hometown, transformed by his time away, now a serious man with a deep understanding of the world, including the injustice of racism and of Jim Crow, he finds himself at odds with both Black and white. He speaks at his church, but what he says falls flat: "[l]ittle had they understood of what he said, for he spoke an unknown tongue" (Du Bois 170). He convinces Judge Henderson to let him become a teacher at the Black school, and is warned to keep his place and to not stir up trouble. The Judge makes his opinions clear: "in this country the Negro must remain subordinate, and can never expect to be the equal of white men....But when they want to reverse nature, and rule white men, and marry white women, and sit in my parlor, then, by God! we'll hold them under if we have to lynch every N-- in the land." John Jones says he accepts the situation and is allowed to teach. It's hard work, but he makes some headway. Some time passes. One day, word gets back to the Judge that John Jones is "livenin' things up at the darky school." While Judge Henderson storms off to shut down the school, his son, John Henderson, grows bored and leaves his home and finds John Jones's sister. She is young and beautiful, and John Henderson is bored. He demands a kiss; she runs. He pursues her. John Jones, walking home from the school, which Judge Henderson has just closed, comes upon John Henderson accosting his sister. John Jones picks up a branch and defends his sister, killing John Henderson. In the final paragraphs, a lynch mob on horseback approaches with the Judge in front, for whom John Jones is filled with pity. Knowing what is ahead, John Jones "softly hum[s] the 'Song of the Bride in German. (Du Bois 176).

"The Sorrow Songs"
Chapter XIV, "The Sorrow songs", is about Negro music. He refers to the short musical passages at the beginning of each of the other chapters. Du Bois mentions that the music was so powerful and meaningful that, regardless of the people's appearance and teaching, "their hearts were human and their singing stirred men with a mighty power." Du Bois concludes the chapter by bringing up inequality, race and discrimination. He says, "Your country? How came it yours?..we were here".

Du Bois heralds the "melody of the slave songs," or the Negro spirituals, as the "articulate message of the slave to the world." They are the music, he contends, not of the joyous black slave, as a good many whites had misread them, but "of an unhappy people, of the children of disappointment; they tell of death and suffering and unvoiced longing toward a truer world, of misty wanderings and hidden ways." For Du Bois, the sorrow songs represented a black folk culture—with its origins in slavery—unadulterated by the civilizing impulses of a northern black church, increasingly obsessed with respectability and with Western aesthetic criteria. Rather than vestiges of a backward time that should be purged from black repertoires and isolated from what Alain Locke called the "modernization of the negro" (coincident, for Locke, with urbanization), negro spirituals are—for Du Bois—where the souls of black folk past and present are found.

Du Bois passionately advocated for the preservation of the spiritual, along with Antonín Dvořák and contemporary black aestheticians, including Harry Burleigh, Robert Nathaniel Dett, Alain Locke and Zora Neale Hurston. It is in the retrieval of black cultural folkways—particularly "The Sorrow Songs"—that one of the major complications of Du Bois's project and, later, the Harlem Renaissance (where Hurston and Locke debut their own retrievals) surfaces. For Du Bois's contention that the sorrow songs contain a notative excess, and untranscribable element Yolanda Pierce identifies as the "soul" of the sorrow songs. The mappings of sound and signs that make up the languages of white Western culture would prove insufficient to many black literary critics of the 1920s and beyond, and the debates over the abilities to retrieve and preserve black folkways find their roots in Du Bois's treatment of the sorrow songs and in his call for their rescue.

Critical reception
In Living Black History, Du Bois's biographer Manning Marable observes: "Few books make history and fewer still become foundational texts for the movements and struggles of an entire people. The Souls of Black Folk occupies this rare position. It helped to create the intellectual argument for the black freedom struggle in the twentieth century. 'Souls' justified the pursuit of higher education for Negroes and thus contributed to the rise of the black middle class. By describing a global color-line, Du Bois anticipated pan-Africanism and colonial revolutions in the Third World. Moreover, this stunning critique of how 'race' is lived through the normal aspects of daily life is central to what would become known as 'whiteness studies' a century later."

At the time of its publication, the Nashville Banner warned of The Souls of Black Folk, "This book is dangerous for the Negro to read, for it will only incite discontent and fill his imagination with things that do not exist, or things that should not bear upon his mind." The New York Times said, "A review of [the work of the Freedmen's Bureau] from the negro point of view, even the Northern negro's point of view, must have its value to any unprejudiced student—still more, perhaps, for the prejudiced who is yet willing to be a student."

In his introduction to the 1961 edition, writer Saunders Redding observed: "The boycott of the buses in Montgomery had many roots . . . but none more important than this little book of essays published more than half a century ago."

Literary reception
As Yale professor Hazel Carby points out, for black writers before the abolition of slavery in 1865, it was impossible "even to imagine the option of returning to the South once black humanity and freedom had been gained in the North", and it was rarely found in later literature as well. While the narratives of Frederick Douglass and Harriet Ann Jacobs move towards the North and freedom, Du Bois reverses "the direction of the archetypal journey of these original narratives" and focuses on the Black Belt of the South. Although the text "consistently shifts between a predominantly white and a predominantly black world", in line with Du Bois's concept of double consciousness, "its overall narrative impulse gradually moves the focus from a white terrain to an autonomous black one."

Carby traces the ways in which Du Bois gendered his narrative of black folk, but also how Du Bois's conceptual framework is gendered as well. According to Carby, it seems that Du Bois in this book is most concerned with how race and nation intersect, and how such an intersection is based on particular masculine notions of progress. According to Carby, Du Bois "exposes and exploits the tension that exists between the internal egalitarianism of the nation and the relations of domination and subordination embodied in a racially encoded social hierarchy." So Du Bois makes a conceptual argument that racialization is actually compatible with the nation in so far as it creates unified races. However, this unified race is only possible through the gendered narrative that he constructs throughout Souls, which renders black male intellectuals (himself) as the (only possible) leader(s) of the unified race. Carby explains that "in order to retain his credentials for leadership, Du Bois had to situate himself as both an exceptional and a representative individual.... The terms and conditions of his exceptionalism, Du Bois argues, have their source in his formation as a gendered intellectual." According to Carby, Du Bois was concerned with "the reproduction of Race Men". In other words, "the figure of the intellectual and race leader is born of and engendered by other males."

Such a reading of Du Bois calls attention to "queer meanings" that, according to Charles Nero, are inherent in Souls. Nero, who uses Anne Herrmann's definition of queer, conceptualizes queerness as the "recognition on the part of others that one is not like others, a subject out of order, not in sequence, not working." Foundational to Nero's argument is the understanding that men have the authority to exchange women among one another in order to form a "homosocial contract". Nero analyzes Du Bois's discussion on the Teutonic and Submissive Man to conclude that such a contract would lead to a "round and full development" to produce a "great civilization". However, Nero is concerned with violence and the "rigid policing of sexual identity categories at the turn of the century", which ultimately made such a homosocial, biracial contract impossible.

In Charles I. Nero's "Queering the Souls of Black Folk", Nero marks "Of the Coming of John" as a central chapter that demonstrates his queer reading of Souls. Nero argues that John Jones's absence of masculinity is a sign of his queerness and that the killing of his "double" represents Du Bois's disillusionment with the idea that a biracial and homosocial society can exist. Nero contends that Du Bois's illustration of the gulf between the two Johns is complicated by the impossibility of biracial male union, which suggests that John's acculturation in the metropole (Johnstown in Du Bois's narrative)—alongside lessons in Victorian comportment and a "queer" intellectualism—is also an ideological induction into male sexual panic, or the hegemony of a racializing gender order at the turn of the twentieth century. Nero's interpretation of Jennie's assault (and her subsequent disappearance from the text) chafes against earlier interpretations that allege John Jones's murder of John Henderson as indebted to a tradition of white southern chivalry. Instead, Nero marshals Signithia Fordham's terminology of "gender integrity" to delimit how the murder of John Henderson resolves the challenge to John Jones's masculinity, going on to point out that "Du Bois [is] writing about race… [and] against a culture that turns him queer by excluding him from public heterosexuality" (Nero 271).

Cultural and religious criticism
Du Bois had transdisciplinary training and he provided a historical context for black religion and culture. His concept of "double-consciousness" and other concepts from Souls have been highly influential on other scholars in their interpretations of black culture and religion. Cheryl Sanders, a professor of Christian ethics at Howard University School of Divinity, lists a "who's who" of Du Bois progeny in her scholarly work, including Paul Gilroy, C. Eric Lincoln, Lawrence Mamiya, Peter Paris, Emilie Townes, and Cornel West. These are some of the scholars who take up themes or concepts found in Souls for their own work in religious and theological studies or cultural criticism. Additionally, Victor Anderson, a philosophical theologian and cultural critic at Vanderbilt University Divinity School and the author of Beyond Ontological Blackness: An Essay on African American Religious and Cultural Criticism, links concepts from Souls to much of the work in black religious studies.

In Beyond Ontological Blackness, Victor Anderson seeks to critique a trope of "black heroic genius" articulated within the logics of ontological blackness as a philosophy of racial consciousness. At the center of this conception is Du Bois.

Anderson says, "W. E. B. Du Bois's double-consciousness depiction of black existence has come to epitomize the existential determinants of black self-consciousness. These alienated forms of black consciousness have been categorically defined in African-American cultural studies as: The Negro Problem, The Color Line, Black Experience, Black Power, The Veil of Blackness, Black Radicalism, and most recently, The Black Sacred Cosmos."Anderson's critique of black heroic genius and a move towards black cultural fulfillment is an attempt to move beyond the categories deployed by Du Bois in Souls.

Similarly, Sanders critiques Du Bois's concept of double-consciousness, especially in terms of interpreting black holiness-Pentecostalism. In Sanders's work, Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture, Sanders deploys a dialectical understanding of exile, which she characterizes in black holiness-Pentecostal terms as "Being in the world, but not of it." At the same time, Sanders wishes to contrast this to the double-consciousness dialect of Du Bois, at least as she understands it. For Sanders, "exilic dialectics" is "hoped to represent a progressive step beyond the 'double-consciousness' described by W. E. B. Du Bois in 1903, which persists as the dominant paradigm in African American religious and cultural thought."

Describing exilic consciousness as between "both-and", and double-consciousness as "either-or", Sanders says that those who live in exile "can find equilibrium and fulfillment between extremes, whereas adherents to the latter either demand resolution or suffer greatly in the tension, as is the case with Du Bois's description of the agony of 'double-consciousness,' as 'two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.'"

Textual changes
In 1953, The Souls of Black Folk was published in a special "Fiftieth Anniversary Jubilee Edition". In his introduction, Du Bois wrote that in the 50 years since its publication, he occasionally had the inclination to revise the book but ultimately decided to leave it as it was, "as a monument to what I thought and felt in 1903". While he stuck by his decision, he wrote that in the new edition he had made "less than a half-dozen alterations in word or phrase and then not to change my thoughts as previously set down but to avoid any possible misunderstanding today of what I meant to say yesterday."

In 1973, historian Herbert Aptheker identified seven changes between the editions. Historian and literary critic Henry Louis Gates Jr. and a team of readers performed a line-by-line comparison of the two editions during the 1980s and identified two more changes. All the changes are minor; the longest was to change "nephews and poor whites and the Jews" to "poor relations and foreign immigrants". In six of the nine changes, Du Bois changed references to Jews to refer to immigrants or foreigners. Two of the other changes also involved references to Jews.

Du Bois wrote to Aptheker in February 1953 about concerns he had with his references to Jews in the book: "I have had a chance to read [The Souls of Black Folk] in part for the first time in years. I find in chapters VII, VIII and IX, five incidental references to Jews. I recall that years ago, Jacob Schiff wrote me criticising these references and that I denied any thought of race or religious prejudice and promised to go over the passages in future editions. These editions succeeded each other without any consultation with me, and evidently the matter slipped out of my mind. As I re-read these words today, I see that harm might come if they were allowed to stand as they are. First of all, I am not at all sure that the foreign exploiters to whom I referred ... were in fact Jews.... But even if they were, what I was condemning was the exploitation and not the race nor religion. And I did not, when writing, realize that by stressing the name of the group instead of what some members of the [group] may have done, I was unjustly maligning a people in exactly the same way my folk were then and are now falsely accused. In view of this and because of the even greater danger of injustice now than then, I want in the event of re-publication [to] change those passages."

In a March 1953 letter to Blue Heron Press, Du Bois asked that the following paragraph be added to the end of "Of the Black Belt": "In the foregoing chapter, 'Jews' have been mentioned five times, and the late Jacob Schiff once complained that this gave an impression of anti-Semitism. This at the time I stoutly denied; but as I read the passages again in the light of subsequent history, I see how I laid myself open to this possible misapprehension. What, of course, I meant to condemn was the exploitation of black labor and that it was in this country and at that time in part a matter of immigrant Jews, was incidental and not essential. My inner sympathy with the Jewish people was expressed better in the last paragraph of page 152. But this illustrates how easily one slips into unconscious condemnation of a whole group."

The publisher did not add the paragraph, possibly because Du Bois changed the text instead.

title: The Souls of Black Folk


text:
User talk:GusV

Welcome to the Wikipedia
I noticed you were new, and wanted to share some links I thought useful:

 * Tutorial
 * Help desk
 * Foundation issues
 * Policy Library

For more information click  here . You can sign your name by typing 4 tildes, like this: ~.

Sam Spade 15:16, 22 Apr 2005 (UTC)

title: User talk:GusV


text:
Portal:Astronomy/Featured/July 2005

The Cat's Eye Nebula (NGC 6543) is a planetary nebula in the constellation of Draco. Structurally, it is one of the most complex nebulae known, with high resolution Hubble Space Telescope observations revealing remarkable structures such as knots, jets and sinewy arc-like features.

It was discovered by William Herschel on February 15, 1786, and was the first planetary nebula whose spectrum was investigated, by the English amateur astronomer William Huggins in 1864.

Modern studies reveal several mysteries. The intricacy of the structure may be caused in part by material ejected from a binary central star, but as yet there is no direct evidence that the central star has a companion. Also, measurements of chemical abundances reveal a large discrepancy between two measurement methods, the cause of which is uncertain.

Recently featured: Big Bang – Kreutz Sungrazers – Io

title: Portal:Astronomy/Featured/July 2005


text:
WebCT

WebCT (Course Tools) or Blackboard Learning System, now owned by Blackboard, is an online proprietary virtual learning environment system that is licensed to colleges and other institutions and used in many campuses for e-learning. To their WebCT courses, instructors can add such tools as discussion boards, mail systems, and live chat, along with content including documents and web pages. The latest versions of this software are now called Webcourses. WebCT is significant in that it was the world's first widely successful course management system for higher education. At its height, it was in use by over 10 million students in 80 countries.

Background
WebCT was originally developed at the University of British Columbia by a faculty member in computer science, Murray Goldberg. Goldberg is also the creator of Silicon Chalk (sold to Wimba (website) ), Brainify (website), and Marine Learning Systems (website). In 1995, Goldberg began looking at the application of web-based systems to education. His research showed that student satisfaction and academic performance could be improved through the use of a web-based educational resource, or web-based course tools (from which the name WebCT is derived).{Goldberg, M., Salari, S. & Swoboda, P. (1996) ‘World Wide Web – Course Tool: An Environment for Building WWW-Based Courses’ Computer Networks and ISDN Systems, 28:7-11 pp1219-1231} In order to continue his research, he decided to build a system to ease the creation of web-based learning environments. This led to the first version of WebCT in early 1996, first presented at the 5th international World Wide Web conference in Paris during the spring of 1996. WebCT was originally written in Perl. This was a major reason for adoption, as users could easily modify it to their liking. Later it was changed to Java as otherwise the code could be read and not monetized as easily.

In 1997, Goldberg created a company, WebCT Educational Technologies Corporation, a spinoff company of UBC. Goldberg grew the company until 1999, at which point it served approximately 2-3 million students in 30 countries. In mid-1999, WebCT was acquired by ULT (Universal Learning Technology), a Boston-based company headed by Carol Vallone. Ms. Vallone continued to grow the company to the point where its product was used by over 10 million students in 80 countries. Goldberg resigned from his position of Canadian president of WebCT in 2002. In February 2006, WebCT was acquired by rival Blackboard Inc. As part of the acquisition terms with Blackboard, the WebCT name was phased out in favor of the Blackboard brand. The majority of WebCT users moved away from Blackboard LMS. Many selected an open source LMS.

Textbooks and publishing
The software was used in electronic publishing. In order to use a textbook or other learning tool published in the WebCT format, some publishers require the student to purchase a password at the bookstore or to obtain it online. The software permitted integration of material prepared locally with material purchased from publishers.

Criticisms
WebCT's user interface has been criticized as needlessly complex and unintuitive. The "Vista" version of the product represented an attempt to derive balance between flexibility and ease of use, however it has also been the target of ease-of-use criticisms.

First presented by Harvard Business School as CourseTool, HBS Chief Technology Architect, William Linnane, demonstrated the simplicity and brilliance of the application to WebCT and others. Credit is lacking in most literature about CourseTool's introduction in the late nineties. University research finds itself quickly forgotten.

Some WebCT criticisms which were apparent include problems using it in multiple tabs or browser windows, heavy reliance on Java for its user experience, usage of too many browser framesets, issues with some features requiring pop-up blockers to be turned off, and problems using standard browser navigation tools (i.e. the Back and Forward commands).

WebCT, like most of its competitors, does not meet all guidelines for accessibility; these include, but are not limited to, the following studies:
 * Conformance of WebCT v3.6 to W3C's Authoring Tool Accessibility Guidelines 1.0(2001)
 * Bringing Your WebCT Course into ADA Compliance: A Nuts and Bolts Approach (2001)
 * An Accessibility Audit of WebCT (2002)
 * Is WebCT Vista Accessible? (2006)

title: WebCT


text:
Chartered Alternative Investment Analyst

Chartered Alternative Investment Analyst (CAIA) (pronounced "KAI-ah") is a professional designation offered by the CAIA Association to investment professionals who complete a course of study and pass two examinations. The "alternative investments" industry is characterized as dealing with asset classes and investments other than standard equity or fixed income products. Alternative investments can include hedge funds, private equity, real assets, commodities, and structured products.

The Chartered Alternative Investment Analyst Association was founded in 2002 by the Alternative Investment Management Association (AIMA) and the Center for International Securities and Derivatives Markets (CISDM). As of 2024, there are over 13,000 CAIA members. CAIA designees are required to maintain membership in the CAIA Association and adhere to professional and ethical standards.

Curriculum
The CAIA curriculum is designed to provide finance professionals with a broad base of knowledge in alternative investments and consists of two exam levels that are revised regularly to incorporate relevant, practical industry developments, and the latest academic research. The Level I curriculum focuses on the fundamentals of alternative investment markets, while Level II concentrates on advanced topics in alternative investments. Both levels take a global perspective and incorporate issues of ethics and professional conduct.

The CAIA Level I exam consists of 200 multiple-choice questions. The Level I curriculum covers seven topics, listed below. CAIA Level I candidates are assumed to have an elementary undergraduate understanding of the basic concepts of traditional finance and quantitative analysis.

The Level I curriculum covers:
 * Professional Standards and Ethics
 * Introduction to Alternative Investments
 * What Is an Alternative Investment?
 * The Environment of Alternative Investments
 * Accessing Alternative Investments
 * Quantitative Foundations
 * Statistical Foundations
 * Financial Economics Foundations
 * Derivatives and Risk-Neutral Valuation
 * Measures of Risk and Performance
 * Alpha, Beta, and Hypothesis Testing

 * Real Assets
 * Natural Resources and Land
 * Commodities
 * Other Real Assets
 * Real Estate Assets
 * Real Estate Methods
 * Hedge Funds
 * Structure of the Hedge Fund Industry
 * Macro and Managed Futures Funds
 * Event-Driven and Relative Value Hedge Funds
 * Equity Hedge Funds
 * Private Equity & Private Debt
 * Private Equity Assets
 * Private Equity Funds
 * Private Credit and Distressed Debt
 * Introduction to Structuring
 * Credit Risk and Credit Derivatives
 * Digital Assets
 * Distributed Ledger Technology
 * Additional Strategies
 * Funds of Funds
 * Equity-Linked Structured Products

The CAIA Association recommends that candidates devote 200 or more hours of study to prepare for the Level I exam.

Level II
The CAIA Level II exam consists of 100 multiple-choice questions, plus three sets of constructed response (essay) questions. Candidates must apply the skills and knowledge from Level I to gain a deeper understanding of issues involved in each of the areas of alternative investments. The Level II curriculum covers nine topics, listed below.

The Level II curriculum covers:

 * Emerging Topics
 * Digital Assets: Bitcoin, Web 3.0, and DeFi
 * Private Equity: Value Creation in Private Equity, and Forecasting Returns
 * Portfolio Management: Rebalancing Illiquid Portfolios, Managing Liquidity for Capital Calls, and Assessing Long Term Performance

 * Universal Investment Considerations
 * Professionalism and Fiduciary Responsibilities
 * Global Regulation
 * Geopolitics
 * ESG and Alternative Investments
 * ESG Analysis and Application
 * Models
 * Modeling Overview and Interest Rate Models
 * Credit Risk Models
 * Multi-Factor Equity Pricing Models
 * Asset Allocation Processes and the Mean-Variance Model
 * Other Asset Allocation Approaches
 * Methods for Alternative Investments
 * Valuations and Hedging Using Binomial Trees
 * Directional Strategies and Methods
 * Multivariate Empirical Methods and Performance Persistence
 * Relative Value Methods
 * Valuation Methods for Private Assets: The Case of Real Estate
 * Accessing Alternative Investments
 * Hedge Fund Replication
 * Diversified Access to Hedge Funds
 * Access to Real Estate and Commodities
 * Access through Private Structures
 * The Risk and Performance of Private and Listed Assets
 * Due Diligence & Selecting Managers
 * Active Management and New Investments
 * Selection of a Fund Manager
 * Investment Process Due Diligence
 * Operational Due Diligence
 * Due Diligence of Terms and Business Activities
 * Volatility and Complex Strategies
 * Volatility as a Factor Exposure
 * Volatility, Correlation, and Dispersion Products and Strategies
 * Complexity and Structured Products
 * Insurance-Linked and Hybrid Securities
 * Complexity and the Case of Cross-Border Real Estate Investing

The CAIA Association recommends that candidates devote 200 or more hours of study to prepare for the Level II exam.

Historical pass rates
Grading begins once the examination window is closed, and Level I results are posted within three weeks after the final examination day. Level II exam results are available within six weeks after the last exam day, due to the need to grade essay questions.

The percentage of candidates that pass the CAIA exams changes from exam to exam.

Candidates may augment their study of the CAIA curriculum materials with third-party preparation programs. Those programs are offered by: Center for Business Studies - Zurich/Switzerland, Edge Designations, FK Partners - Sao Paolo, Brazil, Berkeley Middle East Training, Escuela FEF - Madrid, Spain, Afi Escuela de Finanzas - Madrid, Spain, Kaplan Financial - Hong Kong, Upper Mark, Kaplan Schweser - Globally, Kaplan Financial - UK, Top Finance

Chapters
Once the program and eligibility requirements have been met, CAIA Members are able to join Chapters. There are 35 CAIA Chapters around the world. Chapter activities include educational panels with expert speakers and deliver on CAIA's mission to educate Candidates and Members about relevant topics in alternatives.


text: Category:480 BC deaths

title: Category:480 BC deaths


text: User talk:70.60.33.133

title: User talk:70.60.33.133


text:
Comhaltas Ceoltóirí Éireann

Comhaltas Ceoltóirí Éireann (meaning "Society of the musicians of Ireland") is the primary Irish organisation dedicated to the promotion of the music, song, dance and the language of Ireland. The organisation was founded in 1951 and has promoted Irish music and culture among the Irish people and the Irish diaspora.

Its current Director General is Senator Labhrás Ó Murchú. Today it has more than 400 branches worldwide, in Ireland, the United Kingdom, the United States of America, Canada, Mexico, France, Spain, Germany, Hungary, Luxembourg, Russia, Australia and New Zealand.

History
Comhaltas was founded in 1951 in Mullingar, County Westmeath by a group of traditional pipers who felt that the Irish musical tradition was in decline; it was initially named Cumann Ceoltóirí na hÉireann, changing to its present name in 1952.

Great Britain
Six years after the creation of Comhaltas Ceoltóirí Éireann, in 1957, Comhaltas na Breataine or Comhaltas in Britain was established. The first branch outside of Ireland was based in Glasgow where a many Irish immigrants settled during the 50s and 60s. As of 2024, it now hosts over 24 branches across England, Scotland and Wales.

Centres

 * Áras an Mhuilinn, Mullingar.
 * Brú Ború, Cashel.
 * Brú na Sí, Youghal.
 * Clasaċ, Clontarf.
 * Cnoc na Gaoithe, Tulla.
 * Cois na hAbhna, Ennis.
 * Cultúrlann na hÉireann, Headquarters, Monkstown.
 * Dún Uladh, Omagh.
 * Dún na Sí, Moate.
 * Kilrush Regional Outreach Centre.
 * Meitheal an Íarthar/Ceoláras Coleman/Regional Resource Centre, Gurteen.
 * Morrison Teach Cheoil, Riverstown.
 * Oriel Centre (Dundalk Gaol).

Activities

Comhaltas is responsible for organising the annual national Irish music festival and competition called the Fleadh Cheoil.

Comhaltas has published a magazine called Treoir relating to Irish traditional music since 1970.

title: Comhaltas Ceoltóirí Éireann


text: User talk:211.28.150.195

title: User talk:211.28.150.195


text:
User talk:Pugg

Please add new comments at the bottom of the page.

Disputed fair use rationale for Image:Strand 300 Series Console.jpg
Thanks for uploading Image:Strand 300 Series Console.jpg. However, there is a concern that the rationale you have provided for using this image under "fair use" may be invalid. Please read the instructions at Non-free content carefully, then go to the image description page and clarify why you think the image qualifies for fair use. Using one of the templates at Fair use rationale guideline is an easy way to ensure that your image is in compliance with Wikipedia policy, but remember that you must complete the template. Do not simply insert a blank template on an image page.

If it is determined that the image does not qualify under fair use, it will be deleted within a couple of days according to our criteria for speedy deletion. If you have any questions please ask them at the media copyright questions page. Thank you.BetacommandBot (talk) 06:36, 24 January 2008 (UTC)

Replaceable fair use Image:Strand 300 Series Console.jpg
Thanks for uploading Image:Strand 300 Series Console.jpg. I noticed the description page specifies that the media is being used under a claim of fair use, but its use in Wikipedia articles fails our first non-free content criterion in that it illustrates a subject for which a freely licensed media could reasonably be found or created that provides substantially the same information. If you believe this media is not replaceable, please:

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If you have uploaded other non-free media, consider checking that you have specified how these images fully satisfy our non-free content criteria. You can find a list of description pages you have edited by clicking on [ this link]. Note that even if you follow steps 1 and 2 above, non-free media which could be replaced by freely licensed alternatives will be deleted 2 days after this notification (7 days if uploaded before 13 July 2006), per our non-free content policy. If you have any questions please ask them at the Media copyright questions page. Thank you. Do you want to opt out of receiving this notice? BlueAzure (talk) 05:46, 17 June 2008 (UTC)

RE: Replaceable fair use Image:Strand 300 Series Console.jpg
Understood. The image was provided to us by the marketing department of Strand Lighting, but I do not have anything in writing to substantiate that claim. FWIW, the Strand 300 Series Console is no longer manufactured, so it's just as well the picture has been removed. I will try to obtain a freely licensed image of their most recent product.

title: User talk:Pugg


text:
Journey (1989 video game)

Journey: The Quest Begins is an interactive fiction computer game designed by Marc Blank, with illustrations by Donald Langosy, and released by Infocom in 1989. Like the majority of Infocom's works, it was released simultaneously for several popular computer platforms, such as the Commodore 64, Apple II, and PC. Journey is unusual among Infocom games in that it could be played entirely via mouse or joystick, with no typing required. It was the thirty-fifth and last game released by Infocom before parent company Activision closed the Cambridge office, effectively reducing Infocom to a "label" to be applied to later games.

Journey was the only game released under the "Infocom Roleplay Chronicles" genre. It contains illustrations similar to those used in James Clavell's Shōgun and Arthur: The Quest for Excalibur. This would be the last game that Infocom would both develop and publish.

Plot
The game package acknowledges the strong influence of Tolkien on the plot of Journey. A land reminiscent of Middle-earth has been ravaged by a mysterious, evil power. Crops, water, and the inhabitants themselves suffer from unexplainable illnesses and blights. A group of villagers ventured forth to seek the help of the reclusive wizard Astrix, but they have not been heard from in months. It is feared that few will survive the additional hardships of the coming winter, and so a second group is being dispatched. The four chosen are Bergon (a young carpenter), Praxix (a wizard), Esher (a healer), and Tag (a merchant). They leave their village behind to cross unknown lands with two goals: to discover the fate of the earlier party, and to plead Astrix for assistance. While Bergon is the leader the group, the story is told by Tag and, for the most part, seen through his eyes.

Gameplay
The game's interface is highly unusual for Infocom. A large window at the top of the screen is divided between a graphic and text describing the current location. The bottom window is subdivided into additional sections: commands that may be performed by the party as a group, such as "Proceed" (continue along the current path), and commands for only one character in the party (the wizard Praxix might be able to "Cast" a spell). The player uses the keyboard, mouse, or joystick to select choices from these menus. This is a stark contrast to the majority of Infocom's other games, in which each command is typed in manually.

At a non-winning end of the game, the player is given the option to read "musings" by the narrator. These typically refer to points in the game where things had gone wrong and give gentle hints on ways to reach a better ending.

Feelies
Infocom game packages traditionally contained feelies, or "extra" items related in some way to the game that sometimes served as copy protection. The feelies for Journey were:
 * a red fabric pouch containing a "crystal"
 * a map of the land

Critical reception
G.M. magazine described Journey 's storyline as lovely, and a refreshing departure from the graphical tile-based game RPGs that were common at the time. Computer Gaming World gave the game a glowing review, giving particular praise to the game's command interface, but also saying "Journey is full of delightful puzzles, superb prose, and finely honed legends."

Games magazine called Journey "interactive storytelling at its best." The reviewer said that Journey was "an interesting story full of fascinating byways and hidden paths that you are guaranteed to miss the first time through." Games magazine selected Journey as one of the best computer games of 1989.

Amiga Format rated Journey 82% overall, recommending the game to "anyone who likes games that require thought input". The review singled out the game's "simple and easy to use" keyword selection system and the "very logical and intriguing" puzzles.

Game Players said the game was "more like a novel than a text adventure" with the goal being "to find out how the story ends" rather than solving puzzles. The review said Journey had "some of the best interactive fiction writing ever" consisting mostly of "well-written narration". The review also praised the game's "extremely attractive" and "well-executed illustrations." The game was less time-consuming and mentally taxing than previous Infocom titles like Zork and The Hitchhiker's Guide to the Galaxy, trading an emphasis on story for a short playing time. The reviewer felt that "Journey's trade-off is successful", pointing "towards a possible future of the genre" where interactive fiction evolves "into a story-telling medium rather than a gaming medium."

Dragon magazine named Journey the best Macintosh fantasy role-playing game of 1989.

title: Journey (1989 video game)


text:
Portal:Astronomy/Featured/August 2005

A transit of Venus across the Sun takes place when the planet Venus passes directly between the Sun and the Earth, obscuring a small part of the Sun's disc. During a transit, Venus can be seen from the Earth as a small black disc moving across the face of the Sun. Before modern astronomy, observations of transits of Venus helped scientists measure the distance between the Sun and the Earth using the method of parallax.

Transits of Venus are rare and occur in a pattern that repeats every 243 years, with pairs of transits 8 years apart separated by long gaps of 121.5 years and 105.5 years. The pattern repeats every 243 years because after this time both Venus and Earth have returned to very nearly the same point in each of their respective orbits. This period of time corresponds to 152 synodic periods of Venus.

Recently featured: Cat's Eye Nebula – Big Bang – Kreutz Sungrazers

title: Portal:Astronomy/Featured/August 2005


text:
Maria Mitsotáki

Maria Mitsotáki (Μαρία Μητσοτάκη; 1907–1974) was an Athens socialite, born to a prominent Greek political family. She allegedly appeared in Ouija board séances to her friends James Merrill (1926–1995) and David Jackson (1922–2001), becoming a major character in Merrill's The Changing Light at Sandover, a book-length supernatural epic poem published in 1982.

title: Maria Mitsotáki


text:
User:Telsa

I am not a great fan of userboxes, so I had better put something here, I suppose. Um. Later.

title: User:Telsa


text:
User talk:Evercat/Thoughts

If you know something of Derek Parfit, it might be helpful if you could look over the article under his name, as it needs improvement. It's currently tagged as needing wikification and needing to be clarified. --Randolph 15:22, 22 Apr 2005 (UTC)

title: User talk:Evercat/Thoughts