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Talk:Serpent symbolism

Snake as a symbol of beauty
In India, I believe, and seems like several other Asian countries as well, the snake is considered a symbol of beauty. Does anyone enough information/sources on this subject to add this aspect to the article? I know that I've read someplace that comparing a woman to a snake is a even compliment in some places, but if it wasn't in this article, I'm not sure where to find it. —Preceding unsigned comment added by Lironah (talk • contribs) 23:04, 9 October 2008 (UTC)

Cleanup needed
This page is a mess. The sections do not make sense. The New Testament is just as much Mythology as the other religions mentioned. The "Other Symbolic Uses" are also so connected with Mythology that is hardly makes sense to separate them. Since all serpent symbolism is mythological having a Mythology section is redundant.

The serpent occurs in so many mythologies worldwide and it's meaning has quite some overlap in the various cultures. The examples need some kind of structure (geographically and/or chronological) that would clarify that overlap. Now they are now just thrown in together in a jumble. It would be good to start the page with a section containing a general description of what serpents represent, a kind of structuralist distillation (a la Joseph Campbell) of the various mythologies.

Overall this article could do with a less Judaeo-Christian POV since the Genesis story is a variation of earlier Serpent myths, most notably Sumerian. --Tchoutoye 14:33, 26 January 2007 (UTC)

Ok I've made a beginning with the cleanup. I've shortened the Christian sections slightly. Not because I oppose the content but because there was a lot of redundancy due to doubling of content. --Tchoutoye 20:28, 26 January 2007 (UTC)

Guinea worms
Though we all know about Guinea worms, I don't know where to begin to explain how this connection is impossible among early cultures never exposed to tropical Guinea worms. The misapplication of Hermes' cadeuceus to medicine is an interesting story in itself: see the article's Links:
 * "The symbols entwining the staff of caduceus are not serpents. they are a type of parasite namely the guinea worm. How these worms and the staff came together is the product of the cure applied by the mesapothemians to these worms.
 * In order to remove the worm from the body, it is coiled around a staff. More information can be found under this link:
 * http://www.uic.edu/classes/osci/osci590/3_2SymbolsSnakesHealing.htm

Although (some) ancient people didn't make much of a distinction between snakes and worms it would be nonsense to state that the symbols on the caduceus are not serpents but guinea worms. --Tchoutoye 14:53, 26 January 2007 (UTC)

Serpent's information inaccurate?
I removed these two statements from the Hebrew Bible section: "And every word the Serpent spoke was in fact true. His information may be illicit, but it is not inaccurate." Genesis 3:2-4 says (NIV translation)
 * '2 The woman said to the serpent, "We may eat fruit from the trees in the garden, 3 but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.' " 4 "You will not surely die," the serpent said to the woman. 5 "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."'

According to the text, their eyes were indeed opened after eating; however, the serpent also said "you will not surely die," which was a lie, as they did die after eating it (though their death was not immediate, it was certainly a consequence of eating the fruit). (WikiLad)

 * Patently a stretch. For God has said "In that day you will surely die." The Serpent knows better, and correctly informs Eve. Let us stick to the text, and be as frank as we are capable: this is not the Biblepedia. --Wetman 04:25, 5 December 2005 (UTC)

 * The traditional judeo-christian religious interpretation of this passage sees this as a spiritual death that occurs immidiately, according to "God: A biography" by Jack Miles, 1995, p.32 of hardcover edition. To maintain NPOV standards, either remove this statement, or add a note regarding religous interpretation citing a source that is public domain.  -Jadorno 06:28, 13 June 2006 (UTC)

 * Yet the serpent's statement is much broader, failing to narrow it to death in the same day. Notice the context, in that Eve also fails to mention this same-day clause. I don't quite understand your 'Biblepedia' comment: if there's a statement in Wikipedia that's questionable based on the information surrounding a person or character, isn't it logical to search the source to clarify? The statement in question happens to have significant implications regarding the serpent's character. --WikiLad 03:50, 12 December 2005 (UTC)

 * I agree with Wetman. God says "In that day you will surely die," yet Adam lives for another 930 years! Wikilad is incorrect when he says "though their death was not immediate, it was certainly a consequence of eating the fruit," because they weren't supposed to eat the fruit from the tree of life, which would have made them immortal like God. So, it isn't as if they were originally immortal and their eventual death is a consequence of eating the forbidden fruit. Eating the fruit from the Tree of Life would have been the only way for them to live forever, and it was prohibited. Winick88

 * You're probably all dead by now, but according to the Book of Jubilees, 'day' here means a thousand years. From  : "Adam died, and all his sons buried him in the land of his creation, and he was the first to be buried in the earth. And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens and therefore was it written concerning the tree of knowledge: 'On the day that ye eat thereof ye shall die.'" 78.149.135.0 (talk) 14:31, 30 November 2010 (UTC)

serpent website unappropriate
the "serpent website" link seems unappropriate here (it refers to a music instrument, not to symbolism) — MFH:Talk 00:49, 25 January 2006 (UTC)

serpent in healing
I remember being told that the medical symbol of a snake wrapped around a stick actually comes from the piece in the Hebrew bible where a 'snake on a stick' was used to heal people (actually mentioned in the article). Is their any truth in this?

 * Likely so. See Numbers 21:8-9:

"8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived."

 * healing bronze serpent of Moses (John 3:14).

 * See also John Bathurst Deane, The Worship of the Serpent, 1833..

 * Serpents were also used in the Temple of Asclepius in ancient Greece for healing. The Rod of Asclepius (a snake curled around a rod) was so employed.

 * Today, the Rod of Asclepius is said to be the basis of the symbol you refer to: "Widely recognised uses include the logos of the World Health Organization, the Star of Life, and the American Medical Association." --- (Bob) Wikiklrsc 17:39, 10 July 2006 (UTC)

Norse Mythology
I added a bit about Jörmungandr the World Serpent to the article. JanderVK

Native American
That one refrence should be checked and the section needs re writing. Contrary to this article's view, the Native Americans didn't share one universal religion or belief system. If re-written, add what specific tribes believed what about serpents.

Xuchilbara 15:54, 10 October 2007 (UTC)

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Old Snake and New Snake
It is clear from the article that the Old Snake is Satan. However, the argument that Jesus Christ does not connect Himself with the Serpent, that is a biased argument in favor of traditional (mainstream) theology. It relies on no documentary proof, other than mere exhortation to the reader. The argument is begging the question. As such, it may be considered an ad nauseam if it gets repeated by Christian theologians, in lack of clear Bible quotes which would indicate that this is not the case. As such, it is part and parcel of propaganda for this or that church. What the Bible says is that Christ is the New Snake. In the Bible, the snake is a symbol of Jesus Christ. The lifted up Snake (Nehushtan) symbolizes the Redeemer. I think that in this matters, the letter of the Bible has absolute priority over sectary theology. Tgeorgescu (talk) 11:52, 17 February 2008 (UTC)

 * Our interpretations are often a great bore and never belong. The article should be reporting published interpretations selected to represent the mainstream in the history of ideas. "Right' and "wrong" of course are our own irrelevant feelings.--Wetman (talk) 18:22, 17 February 2008 (UTC)

 * I disagree. The Bible offers absolute documentary evidence that the snake is considered by at least some authors of the Bible as a symbol of healing, of saving one's life from imminent death (Numbers 21:6-9). And the Bible offers absolute documentary evidence that saving one's life through looking at the bronze snake is similar (for the authors of the Bible) to the redeeming work of Christ (John 3:14), just as the sacrificial lamb from the Old Testament is seen by the authors of the New Testament as an archetype of Christ. In the Old Testament lives got saved through contemplating the snake, in the New Testament, souls get saved through contemplating Christ. You don't need a theological treatise to show this. It is reading 101: all you need is to read English properly and to have a copy of the Holy Bible. No more, no less. The Bible speaks for itself. The Word of the Bible has absolute priority over all theologies on earth. From a history of ideas standpoint, my point is already proven, beyond reasonable doubt: the documentary evidence for such ideas is already present in the text of the Bible. This is a fact, not an oppinion, mind you. It is a fact that such texts are present in the Bible, and this is enough documentary evidence that such ideas existed since thousands of years ago. Tgeorgescu (talk) 00:06, 19 February 2008 (UTC)

 * In fact, another documentary evidence (2 Kings 18:4) shows that the idea of the redeeming/healing qualities of Nehushtan was at a certain time popular among the Hebrews, motivating them to burn incense to the snake of brass. Tgeorgescu (talk) 00:16, 19 February 2008 (UTC)

 * Eventually, we may reach a compromise solution by mentioning the following accurate factual and thoroughly verifiable information based on print-published works (the Bible): Tgeorgescu (talk) 19:33, 20 February 2008 (UTC)

 * According to the Gospel of John, 3rd chapter with verse 14, the redeeming work of Christ is symbolized by the serpent lifted up by Mozes in the wilderness. In the Old Testament, the Book of Numbers, chapter 21 with verses 6 till 9, tells the story that Mozes lifted up a serpent of brass in the wilderness, which saved many from imminent death just by looking at it. The Bible tells us that Mozes did this at the express commandement received from God. Tgeorgescu (talk) 19:33, 20 February 2008 (UTC)

 * Okay, if remember the context on the scriptures it help, like the context of a statement. One noted reference says, Like the copper serpent that Moses placed on a pole in the wilderness, the Son of God was impaled or fastened on a stake, thus appearing to many as an evildoer and a sinner, like a snake, being in the position of one cursed. Deuteronomy 21:22, 23; Galatians 3:13; 1 Peter 2:24. - Genesis 3:1 (Now the serpent proved to be the most cautious). Serpents/snakes have beened associated cautious, according to the Bible see also Matthew 10:16. God created serpents, and Adam had apparently given serpents their name before Satan’s deceptive act.  The unreasoning serpent that spoke to Eve was not to blame. It would have been unaware that Satan was manipulating it, and it could not understand the judgment that God rendered against the disobedient parties. Why, then, did God speak of the serpent’s physical abasement? The behavior of a serpent in its natural environment, crawling on its belly and flicking its tongue as if to lick up dust, fittingly symbolized Satan’s debased condition. Having previously enjoyed a lofty position as one of God’s angels, he was consigned to the lowly condition referred to in the Bible as Tartarus.   —Preceding unsigned comment added by 72.38.144.241 (talk) 06:10, 31 July 2008 (UTC)

 * NOT CORRECT AT ALL YOURS TALK
 * It is not talking about snake. After checking on ten different versions of old Bible, Genesis the third chapter means no evil was. From Greek Logic and mine, Imy not able talk with snakes. Bible move from generation to generation by Rabi Women, Genesis fourth - she bought.. Lord GXY (god), old Bible. It was by anthropology wildlife creature similar to US but not HUMAN as we are! @PolonskyRoman there are also my proof for Jewish calendar — Preceding unsigned comment added by 77.137.153.93 (talk) 16:16, 9 October 2020 (UTC)

Deceitfulness
Italic textIn many western religions, serpents are connected with deceit, and are used to symbolize deceitfulness. An example is the serpent in the Garden of Eden, who tricks the Adam and Eve into partaking of the Fruit of the Tree of the Knowledge of Good and Evil.''

That section is problematic. It clearly refers to Judaism, Christianity and Islam. These are not western religions, if anything they are eastern (originating in the near to middle east). I briefly considered editing the article myself. My first instinct was to replace western by biblical. But that would exclude Islam I believe. Then I considered religions of the book (linking to people of the book), but that might be seen as an Islamic terminology. Actually I just found the correct link and will change the article appropriately. Abrahamic religion. Feel free to alter this if you can think of a better term and link. By the way, this article could use some sourcing, this particular section is as yet unsourced.--85.93.203.204 (talk) 13:49, 14 March 2008 (UTC)

Christian Satan comparison
The article states that "In Christianity, a connection between the Serpent and Satan is strongly made" this is not true of all Christian religions but rather is a protestant assumption, in Catholicism [which in my mind at least is clearly Christian and quite possibly the only view that should be considered universally Christian.] there is a clear distinction between the two. the Snake is a Snake, while the two both start with the letter S and you wouldn't trust either to look after your kids that doesn't make them one and the same. More Importantly it doesn't make them one and the same in the eyes of Christianity unless all of Christianity subscribes to that conviction. —Preceding unsigned comment added by 202.150.111.162 (talk) 20:18, 12 October 2008 (UTC)

 * don't think even the most snake-hating Christian literally thinks that snakes are Satan. The identity of the Eden-serpent with Satan is found in all the Western-branch Christian churches, but not in the Eastern branches, nor in Judaism (for Jews, the serpent in Eden is simply a snake that talks - and the Hebrew for serpent sounds like the Hebrew for bronze, which might explain Moses' brazen serpent on a pole.) PiCo (talk) 01:15, 29 April 2009 (UTC)

Political Propaganda
The section seems to be missing something. It mentions anti-Semitic snake symbolism (i.e., Jews as serpents), yet is illustrated with a Jewish self-application of snake imagery, one similar to the American Gadsden Flag -- there's a whole other meaning here: we're dangerous, and therefore you'd be better off leaving us alone than starting a fight you won't win. A.J.A. (talk) 17:04, 22 June 2009 (UTC)

Should the serpent of Genesis get its own article?
Just a thought. It could have a lot of potential, considering the debate on whether or not it was indeed a snake or Satan.Mariomassone (talk) 16:24, 25 December 2009 (UTC)
 * See Serpent (Bible).PiCo (talk) 07:52, 4 June 2010 (UTC)

Sourcing
Page 52 (and neighboring) of When God Was a Woman has nothing about serpent symbolism at all, much less claims about it being "a primordial symbol of the Matriarchal religion". Other parts of the book discuss snake symbolism in some female-oriented religions, but those claims are distinct from the ones being made in this article. I similarly couldn't find any support for those claims in Newmann (the lack of any page numbers not helping); again while there is most certainly discussion of snake as goddess symbol (as well as a masculine symbol), the specific claims aren't made. At best this is a very sloppy use of sources. Also, why delete the source that can support one of the claims being made? Ergative rlt (talk) 23:33, 29 November 2010 (UTC)

 * This is an online overview of the book; the word serpent is mentioned many times: . Lorynote (talk) 10:52, 30 November 2010 (UTC)

 * But you claim that page 52 is the page to look at, and that isn't even in the review which in any case can't be used, you need to use Stone's book itself. And how is anyone supposed to figure out, even if they get past the fact you spelled it wrong, where in Neumann's book they should look? I told you before you must use page numbers, this is getting to be disruptive editing. Dougweller (talk) 11:28, 30 November 2010 (UTC)

 * Well, there is no online version of the book; but references are made all over the book as you can see by the provided link . Why can´t the review be used?
 * As for the new sources, from Newadvent.org, the serpent is cited as a pagan symbol enduring even after the spread of Christianity; source is explicit. Stone´s and Newadvent´s  are not good? Lorynote (talk) 13:29, 30 November 2010 (UTC)

 * You aren't using Stone, you're using a review which isn't from a reliable source, and no one knows why you are saying p.52. Sure, Newadvent says it existed after Christianity, how is that a source for saying it's primordial and the oldest symbolism? Sources have to be reliable and back the claim made. Dougweller (talk) 14:16, 30 November 2010 (UTC)

 * All WP articles refer books and pages and they don´t have online proof of that. This is a major source for all these issues -paganism, woman, serpent: . And besides the Bible itself refers woman/serpent relation. Newadvent, and the dozens of serpent citations it offers, suffices to end pagan/serpent origins; pagan/woman/serpent symbolism is attested by the article itself, Stone and "Apollon" above. I don´t understand why you see a problem here, this is folk culture, widely known. Lorynote (talk) 14:42, 30 November 2010 (UTC)
 * Here the only reference is to a goddess: http://en.wikipedia.org/wiki/Snake_goddess. Or is there snake god related to patriarchal religion? Lorynote (talk) 14:54, 30 November 2010 (UTC)

 * You don't need online proof, but you need to show that you've seen the source, and you still aren't telling me where you got page 52 from. You also don't seem to understand the statement that you are trying to source. Once again, if you want to claim 'primordial' and 'oldest', talking about folk culture, the Bible, etc doesn't help. And you wrote "suffices to end pagan/serpent origins" which doesn't make sense in English, which is clearly not your own language. Dougweller (talk) 14:58, 30 November 2010 (UTC)

 * Page 52 referes serpents (for those like me who have the paperback). This article refers only goddesses and matriarchal religion itself was written in 2008 referring serpent symbolism and with the same (M. Stone) reference. Lorynote (talk) 15:05, 30 November 2010 (UTC)
 * Hum, is it sufficient to end the debate? Lorynote (talk) 15:11, 30 November 2010 (UTC)

 * Apart from the WP Snake goddess disambiguation page, there a number of links for a "woman/serpent/paganism": . Lorynote (talk) 15:29, 30 November 2010 (UTC)

 * What exactly does page 52 say about serpents? None of your sources support the claim ". For pagan civilizations the snake is a primordial symbol of the Matriarchal religion; it is also considered the oldest ritual of humankind" - to say it's the oldest is a redflag claim, you'd need some particularly good sources for that. And links to woman/serpent/paganism tell us nothing about 'primordial' or 'oldest'. Dougweller (talk) 16:14, 30 November 2010 (UTC)

A different sourcing problem--the opening paragraph contains the line "The Great Goddess often had snakes as her familiars—sometimes twining around her sacred staff, as in ancient Crete—and they were worshiped as guardians of her mysteries of birth and regeneration." The source given for this is a book called Myths and Symbols in Pagan Europe: Early Scandanavian and Celtic Religions by Hilda Roderick Ellis Davison, Manchester University Press, 1988. However, no page number is given, and after examining the book online here, I have found no references to snakes, serpents, familiars, the term "Great Goddess" or Crete (no surprise, as Crete is neither Scandanavian nor Celtic). Does anyone know of a better source that can either support or refute the sentence I mentioned? Thank you. Gehayi (talk) 22:29, 22 October 2016 (UTC)

"In the Abrahamic religions, the serpent represents sexual desire".
Really? That's not a claim I've seen before, and the main section on "Serpents in Judeo-Christian Mythology" says nothing about it. The cited source ("The American journal of urology and sexology") isn't readable online, and doesn't look as though it would be a reliable source on the theological/mythological symbolism on serpents. I'm not even sure if the citation is correct - the reference note says it is the 1984 edition, but the link appears to be to the 1918 edition. Iapetus (talk) 12:28, 21 November 2013 (UTC)

The serpent in the Garden of Eden is often claimed to represent sexual desire, since he seduces Eve. The tree of knowledge that he convinces her to partake of can thus be related to carnal knowledge and loss of (sexual) innocence. I agree, however, that a good reference should be found. 74.71.74.187 (talk) 18:20, 29 May 2016 (UTC)

Coat of Arms of Capua?
Why is there an illustration of the Coat of Arms of Capua? No serpent or snake appears in it, and the caption doesn't indicate how it's relevant, either. Can't it be eliminated? 74.71.74.187 (talk) 18:17, 29 May 2016 (UTC)

Reference to Hermes and Rod of Asclepius
It says nothing about why a serpent is used and what it represents. For example, The Bowl of Hygieia represents Pharmacy. A serpent drinking from a cup to heal itself. The word body or flesh doesn't seem to appear anywhere in the article... when that's what it mainly represent in notable symbols.

 * Serpent in Hermes medicine is the physical body, the flesh... reason why the symbol representing pharmacy is the serpent drinking from the cup... to heal itself. The rod, a baton or stick... all were symbols of profession... the Rod of Asclepius (rod + snake) representing the profession of the physical body, the flesh (medicine).

 * Serpents entire body is directly in contact with the ground... their movement solely relies on physical contact (flesh)... so he was obviously associated with flesh! Yaḥyā  (talk) 03:51, 3 December 2017 (UTC)
 * Serpents symbolize drastically different things in different cultures. There is no one thing that a serpent is supposed to universally represent. Your argument here looks like original research. I do not intend to continue this discussion any further. --Katolophyromai (talk) 16:18, 3 December 2017 (UTC)
 * They're all connected one way or another to the physical in almost all (I'll even say all) symbols representing it. Even Freud in all his dream interpretations beliefs symbolize it as the phallus (flesh or all things related to the body) lol. It was seems to be one of the few things him and Jung agreed on. :) Well if this is OR, it sure isn't mine.

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Umbilical Cord
Seeing as this topic strikes me as fairly important, symbolically speaking, I decided to check up on the weasel words in the intro portion. I can't find any sources that seem trustworthy. I tried checking, but I'd rather get someone to check my work before I go and remove something that may be true. Wispywillow0 (talk) 01:49, 14 February 2019 (UTC)

Requested move 8 May 2022

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this discussion.

The result of the move request was: page moved. Andrewa (talk) 07:06, 15 May 2022 (UTC)

Serpent (symbolism) → Serpent symbolism – Since this page isn't for disambiguation, it shouldn't be structured with a parenthetical. For examples of this convention, see Plant symbolism, Human skull symbolism, Black and white hat symbolism in film. ~BappleBusiness[talk] 06:02, 8 May 2022 (UTC)

The discussion above is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.
 * Support per nom (and I support the "Talk:Rose (symbolism)" and "Talk:Black rose (symbolism)" concurrent move requests as well). Paintspot Infez (talk) 21:28, 9 May 2022 (UTC)

is there a source for Dan
Is there a source for a serpent named "Dan" is Dahomey religion? Is this a troll edit? Other articles seem to say that "Dan" exists but without sourcing anything Skelleton223 (talk) 04:54, 7 June 2024 (UTC)

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Comment dated April 24, 2005
4-24-05 MB Shear michaelshear@comcast.net

The absence of a public policy forum on the wider uses of information and communication technologies (ICT) is greatly undermining the pre requisites to advancing the American economy in the global information age. Albert Einstein is attributed with having observed "...that the significant problems of today cannot be addressed with the same level of awareness used to create them" While many American's have become knowledge workers and "goods" and "services" are produced in cyberspace, our public policies regarding improving access to "work" are solely through the continued development of roads and transportation systems with no effort or resources used to capitalize on the vastly growing arsenal of ICT tools. While we develop more highways to better transport workers across our crowded and polluted metropolitan areas, jobs are being redirected, using American built broadband telecommunication services, to other parts of the globe. The 2002 United Nations and World Bank report on Auto Emissions stated that there are three methods of access: transportation, proximity and telecommunications. Transportation is the most expensive and damaging, telecommunications is the least utilized. ICT infrastructure has the ability today to provide more rapid (1 - 3 years) expansion of access than longer range transportation alternatives (7 to 12 years. Because we lack any forum for the public benefit of broadband development, we are missing the opportunity of using the tools created by Americans but benefiting the rest of the world.

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Gerry L'Estrange

Mathew Gerrard L'Estrange (7 November 1917 – 5 April 1996) was an Irish Fine Gael politician who served as Government Chief Whip and Minister of State at the Department of Defence from June 1981 to November 1981. He served as a Teachta Dála (TD) for the Longford–Westmeath from 1965 to 1987, a Member of the European Parliament (MEP) for the Oireachtas from 1973 to 1979 and a Senator for the Administrative Panel from 1954 to 1965.

Political career
L'Estrange was elected to Westmeath County Council in 1942, and served on that body until 1981. He was cathaoirleach of the council for three years from 1959 to 1961 and served on virtually all the subsidiary and other bodies to which the council made appointments. He was chairman of the General Council of County Councils (Ireland) on three occasions, now known as the Association of County and City Councils. L'Estrange was an unsuccessful Clann na Talmhan candidate for Dáil Éireann at the 1944 general election. He later joined Fine Gael and ran as their candidate at the 1948 general election, but was again unsuccessful. In 1954, he secured election to the 8th Seanad as a Senator for the Administrative Panel. He was re-elected in 1957 to 9th Seanad, and in 1961 to 10th Seanad.

After another unsuccessful candidacy at the 1961 general election, L'Estrange was finally elected to the 18th Dáil for the Longford–Westmeath constituency at the 1965 election, and was re-elected at each successive election until he retired from politics at the 1987 general election.

After the 1981 general election, a Fine Gael–Labour Party coalition was returned to office in the 22nd Dáil under Taoiseach Garret FitzGerald. L'Estrange was appointed Minister of State at the Department of the Taoiseach, a position which included the role of Chief Whip.

In 1973, L'Estrange was appointed a member of the second delegation from the Oireachtas to the European Parliament and re-appointed to the third delegation in 1977.

When his party was in Government and was being attacked by Fianna Fáil on the draining of the River Shannon, he is reputed to have replied "If you can suck as well as you can blow, the Shannon will be drained by teatime".

Personal life
Gerry L'Estrange was born in, Street, County Westmeath the eldest of six children of farmer Patrick L'Estrange and Maud (née Byrne).

He was a noted athlete who competed on the national and local stage in long-distance running. In 1955, he married farmer's daughter Aileen Kellaghan from Ballinriddera, Multyfarnham, County Westmeath. They lived in Killintown, Multyfarnham.

Both L'Estrange and his wife were keen on greyhound racing, owning and training their own dogs.

L'Estrange died on Good Friday, 1996 after a long illness. The then Taoiseach, John Bruton, spoke of a man who "could speak strongly and from a deep conviction and at the same time hold no personal malice towards any of the victims of his eloquence". Maurice Manning recalled a man never "in bad humour or without that smile which usually meant that a practical joke or a good story was on the way".

title: Gerry L'Estrange


text:
Dilution of precision

Dilution of precision may refer to:

 * Dilution of precision (navigation), a term used in geomatics engineering to describe the geometric strength of satellite configuration
 * Dilution of precision (computer graphics), an algorithmic trick used to handle difficult problems in hidden line removal

title: Dilution of precision


text:
Talk:EZ

Deletion log Page history
 * 03:38, Apr 12, 2005 DropDeadGorgias deleted "Ez" (content was: '')
 * 02:51, Apr 12, 2005 Jdforrester deleted "Ez" (Speedy deletion candidate (nonsense))
 * 21:25, Apr 10, 2005 Timwi deleted "Ez" (content was: 'EZ-The property or quality of being EZROFL OMG U R SO EZ ROFL DIE KEKEKEKEKEKEKEKEKEKE')
 * 01:54, Apr 1, 2005 Infrogmation deleted "EZ" (content was: 'EZ - Fruit')
 * 14:43, Mar 21, 2005 Ahoerstemeier deleted "Ez" (content was: 'Media:Example.oggImage:Example.jpg== Headline text ==link titleLink title<math>Insert formula here</math><nowik...')
 * 02:35, Mar 14, 2005 Chris 73 deleted "EZ" (content before blanking was: 'Image:TGEZ.jpgImage:TGEZ.jpgImage:TGEZ.jpgImage:TGEZ.jpgImage:TGEZ.jpgImage:TGEZ.jpg')

 * 01:54, Apr 1, 2005 . . Georgia guy (Put meaningful info; please check to see which is logical by checking to make sure none of these are re-directs to others)

I've undeleted this since there seems to have been an edit conflict between Infrogmation deleting it and Georgia guy rewriting it. The deletion log says the content on Apr 1 was " EZ - Fruit ", but in the same minute, the page history says "Georgia guy (Put meaningful info...". The revisions deleted after April 1 were all vandalism but don't seem to be available in the deletion archive, so those have not been undeleted. Angela. 18:49, Apr 24, 2005 (UTC)

title: Talk:EZ


text: Talk:Communist Party Historians Group

title: Talk:Communist Party Historians Group


text:
MHS

MHS may refer to:

Schools

 * Malibu High School, Malibu, California, US
 * Marianas High School, Saipan, CNMI, US
 * Marryatville High School, Adelaide, Australia
 * Marshwood High School, South Berwick, Maine, US
 * Massapequa High School, Massapequa, New York, US
 * Matthew Humberstone School, Cleethorpes, England
 * Mauldin High School, Mauldin, South Carolina, US
 * Leodis V. McDaniel High School, Portland, Oregon, US
 * McDonald High School, McDonald, Ohio, US
 * McMinnville High School, McMinnville, Oregon, US
 * Melbourne High School, Melbourne, Australia
 * Milford Haven School, Milford Haven, Wales
 * Milpitas High School, Milpitas, California, US
 * Moscow High School, Moscow, Idaho, US
 * Muscatine High School, Muscatine, Iowa, US
 * Marysville High School (disambiguation)
 * Milford High School (disambiguation)
 * Montpelier High School (disambiguation)

Other uses

 * Air Memphis (ICAO code: MHS), an Egyptian airline
 * Ingenuity (helicopter), formerly known as Mars Helicopter Scout
 * Master of Health Science, a graduate degree program
 * Meadowhall Interchange, a railway station in England, National Rail station code
 * Message Handling System, a past Novell email protocol
 * Michigan Humane Society, in animal welfare
 * Microwave Humidity Sounder, satellite-borne instrument
 * Mietshäuser Syndikat, a federated network of collectively owned houses in Germany
 * Military Health System, of US DoD
 * Modular Handgun System
 * Montana Historical Society

title: MHS


text:
Picture Music International

PMI (Picture Music International) was a division of EMI that specialised in music video releases for EMI artists. Releases included videos from the Beatles, Kate Bush, Cliff Richard, Pet Shop Boys, Queen, Pink Floyd and Duran Duran, as well as Iron Maiden and Queensrÿche. It has been succeeded by Abbey Road Interactive.

title: Picture Music International


text:
Talk:Øystein Runde

Closed deletion listing
This article was listed for deletion on 9 April, 2005. The discussion was closed with the result of no consensus. This article will not be deleted. You can view the discussion, which is no longer live: Votes_for_deletion/Øystein Runde. --Tony Sidaway|Talk 18:50, 24 Apr 2005 (UTC)

title: Talk:Øystein Runde


text:
St Mark's Eve

St. Mark's Eve is the day before the feast day of St. Mark the Evangelist. In liturgical Christian churches, this feast of St. Mark is observed on 25 April of each year; thus St. Mark's Eve is 24 April.

English folklore
It was the custom in villages in England, from the 17th century to the late 19th century, to sit in the church porch on St. Mark's Eve. Those sitting had to keep silent between the bell tolling at 11.00 p.m. until the bell struck 1.00 a.m. It was said that the spirits of those to die during the year would be witnessed passing into the church. In Yorkshire it was necessary to keep vigil for three successive nights. On the third such sitting, the fetch of those to die would be seen passing into the church. This practice was most prevalent in northern and western counties. Records from 1608 show a woman in Nottinghamshire was censured by her church for participating in St. Mark’s Eve.

Some accounts of the custom state that the watchers must be fasting, or must circle the church before taking up position. The ghosts of those who were to die soon would be the first observed, while those who would almost see out the year would not be witnessed until almost 1.00 a.m. Other variations of the superstition say that the watchers would see headless or rotting corpses, or coffins approaching. "If the person is to be drowned, his representative will come as if struggling and splashing in water, and so on for other cases of premature death."

Tis now, replied the village belle, St. Mark’s mysterious eve, And all that old traditions tell I tremblingly believe; How, when the midnight signal tolls, Along the churchyard green, A mournful train of sentenced souls In winding-sheets are seen. The ghosts of all whom death shall doom Within the coming year, In pale procession walk the gloom, Amid the silence drear. (Anonymous)

Another tradition holds that a young woman can see the face of her future husband appear on her smock by holding it before the fire on St Mark's Eve.

The Fairfield Village Community Association observes St. Mark's Eve by encouraging people "...to light a candle, pause and think of those people suffering in body, mind or spirit and ask that they receive strength and healing."

In popular literature

 * The Eve of St. Mark, a poem by John Keats
 * The Eve of St. Mark, a 1942 play by Maxwell Anderson
 * Washington Irving included a story called "St. Mark's Eve" in his 1822 collection, Bracebridge Hall. The story describes several British superstitions about the souls of those soon to die appearing at the local church steps on St. Mark's Eve
 * The Eve of St. Mark, a 1944 motion picture based on the play with several actors of the 1942 production reprising their roles in the film. One of the conditions of Anderson selling the film rights to the play was that it not appear before January 1944, after the play had completed its run. 20th Century Fox reshot the ending when test audiences did not like the original ending of the play.

title: St Mark's Eve


text:
Mount Sopris

Mount Sopris is a twin-summit mountain in the northwestern Elk Mountains range of the Rocky Mountains of North America. The prominent 12965 ft mountain is located in the Maroon Bells-Snowmass Wilderness of White River National Forest, 10.7 km north by northeast (bearing 30°) of the community of Redstone in Pitkin County, Colorado, United States.

Mountain
Mount Sopris is located in western Pitkin County, south of Carbondale and southwest of the confluence of the Crystal and Roaring Fork rivers. Mount Sopris is notable for having two summits, East Sopris and West Sopris, that are one-half mile (0.8 km) apart and have the same elevation of 12965 ft.

It is named for Richard Sopris, a former mayor of Denver and part of the first European expedition in the Roaring Fork Valley. In 2011 J.P. McDaniels petitioned to rename East Sopris "Mount John Denver" after the Colorado singer. A local poll in Aspen and Carbondale said 74 percent of the respondents were against the proposal.

Mount Sopris is believed to have been formed by an igneous intrusion 10,000 feet below the Earth's surface, geologically referred to as a pluton, that occurred around 30 million years ago, after the initial uplift of the modern Rocky Mountains. Mount Sopris is not a volcano, but it is possible that an ancient volcano sat above it, with the current rock forming the magma chamber far below. Due to subsequent continued erosion, any evidence is now gone. In either case, the rock that makes up Sopris never reached the surface, cooling and crystallizing in situ, and later becoming exposed due to erosion. Nearby prominent peaks Mount Gunnison and Crested Butte are believed to have formed similarly.

Mount Sopris dominates the skyline of Carbondale and the lower Roaring Fork Valley, serving as an unofficial symbol of the area. It is prominently visible from State Highway 82 in the vicinity of Carbondale. In terms of local relief, it is one of the largest peaks in the state of Colorado. For example, West Sopris rises 6,400 ft (1,905 m) above the valley to the west in only 2.7 mi (4 km). (One can compare this to the corresponding vertical rise of the more well-known Maroon Peak in the heart of the Elks: it rises only about 4,300 ft (1,310 m), at best, in the same horizontal distance.) In fact a vertical rise of over 6,000 feet in less than 3 miles is rare and impressive anywhere in the contiguous United States.

Hiking/Climbing
The Mount Sopris Trail ascends to East Sopris via its east ridge. It starts near Dinkle Lake, on the northeast side of the mountain, and passes between the two Thomas Lakes just before reaching timberline. The ascent involves about 4,300 ft (1,300 m) of vertical gain (plus 600 ft/180 m for a round-trip to West Sopris, if desired) and 12 mi (20 km) of hiking (plus 1 mi/1.6 km for West Sopris); it is a strenuous trail hike, with some scree.

Historical names

 * "Wemagooah Kazuhchich,”(Ute) or “Ancient Mountain Heart Sits There.”
 * Mount Sopris
 * Sopris Peak

Glacial Activity
Mount Sopris is famed for its extensive rock glaciers that rest in the mountain's cirques. The cirques on Mount Sopris were formed by ancient ice glaciers. As the mountain has eroded, the cirques have been filled with rock glaciers, a slowing moving mass composed of a mixture of rock and ice. These rock glaciers creep down the mountain at a rate of around 10 inches every year and they provide a water source for creeks coming off the mountain.

title: Mount Sopris


text:
Wikipedia:Articles for deletion/Andy Carrico

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. — Xezbeth 09:37, May 2, 2005 (UTC)

Andy Carrico
Delete as a journal entry (?) of some kid, I think. Certainly not an encyclopedic entry. Joyous 18:50, Apr 24, 2005 (UTC)
 * Delete. As Joyous states, this reads like someone's blog entry. Average Earthman 19:12, 24 Apr 2005 (UTC)
 * Delete. Personal essay more suited for a journal. Zzyzx11 | Talk 21:27, 24 Apr 2005 (UTC)
 * Delete, not notable, not encyclopaedic. Megan1967 03:55, 25 Apr 2005 (UTC)
 * Delete Wikipedia is not a blog. Dsmdgold 15:06, Apr 25, 2005 (UTC)

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


text: User talk:67.1.105.5

title: User talk:67.1.105.5


text:
Henry Preserved Smith

Henry Preserved Smith (October 12, 1847 – February 26, 1927) was an American biblical scholar.

Smith was born in Troy, Ohio. He graduated at Amherst College in 1869 and studied theology in Lane Theological Seminary in 1869–1872, in Berlin in 1872–1874 and in Leipzig in 1876–1877. He was instructor in church history in 1874–1875, and in Hebrew in 1875–1876, and was assistant-professor in 1877-1879 and professor in 1879-1893 of Hebrew and Old Testament exegesis in Lane Theological Seminary.

In 1892 he was tried for heresy by the Presbytery of Cincinnati, was found guilty of teaching (in a pamphlet entitled Biblical Scholarship and Inspiration, 1891) that there were "errors of historic fact," suppressions of "historic truths," etc., in the Books of Chronicles, and that the "inspiration of the Holy Scriptures is consistent with the "unprofitableness of portions of the sacred writings," - in other words, that inspiration does not imply inerrancy - and he was suspended from the ministry.

Smith retired from the denomination, and in 1893, upon becoming a professor at Andover Theological Seminary, entered the ministry of the Congregational Church. From 1897 to 1906 he was a professor in Amherst College, and in 1907 became a professor in the Meadville Theological School.

He published The Bible and Islam (1897), Critical and Exegetical Commentary on the Books of Samuel (1899, in the "International Critical Commentary") and Old Testament History (1903, in the "International Theological Library"). In Inspiration and Inerrancy (Cincinnati, 1893), he reprinted the papers on which the heresy charge was made, and outlined the case. His son was Preserved Smith.

title: Henry Preserved Smith


text:
Arthur Seldon

Arthur Seldon, (29 May 1916 – 11 October 2005) was joint founder president, with Ralph Harris, of the Institute of Economic Affairs, where he directed editorial affairs and publishing for more than thirty years. He is the father of political author Anthony Seldon.

Biography
Arthur Seldon was born Abraham Margolis in the East End of London to Masha and Pinhas Margolis. They came to Britain from Kiev fleeing the anti-semitic pogroms in 1903 or 1904. Abraham was probably born at Mrs Levy's Maternity Home, Petticoat Lane, near Aldgate, London. Masha and Pinchas Margolis were married in Kiev; he was probably born at Perioslav, a village near Kiev. The family were very poor: Pinchas worked making caps at a Jewish immigrant's factory called Goldstein & Co, Commercial Road, Stepney and, they lived at 12 Marks Street, Aldgate. It was not until after they moved to 13 Beeford Street, Stepney that Abraham was actually born. His oldest brother Jack was born in 1906, and a sister Bess in 1910; brothers Susman and Solly Margolis changed their names to Cecil Margolis and Sidney Margolis respectively; only Abraham changed his whole name. His mother Masha had two brothers Ben and Morris Kopelolt who had also come to London as refugees. When his parents both died in the Spanish flu pandemic of 1918, his uncle’s families took the boys in, and then sent them away to school. Abraham was put up for adoption by a cobbler, Pinchas Slaberdain, and his wife Eva at 154 Oxford Street, Commercial Road, Stepney. Arthur Seldon never forgot where he came from, and the intense poverty that had shaped his family's arrival in this country. But rather than turning for help to socialism he worked hard, first at school, and then to get a tertiary education becoming self-reliant.

Aged only eight he remembered cheering on the Labour candidate for Stepney in the 1924 General election campaign. Abraham was educated at elementary school Sir Henry Raine's Grammar School. There in 1928 he was impressed by History master E J Hayward's interpretation of cottage industry's transition to capitalism. A scholarship paid for the London School of Economics where he read Friedrich Hayek, Arnold Plant and Lionel Robbins served to deepen his interest in classical liberalism. Friedrich Hayek's Road to Serfdom introduced him to Austrian economics. Seldon helped found the small university's student Liberal Society. He retained anti-fascist principles as war drew nearer.

He served with the army in North Africa and Italy during the war. Arthur married Marjorie Audrey Willett, daughter of Wilfrid Leslie Willett (1890–1961) and Eileen Stenhouse (1892–1961) in 1948. He continued to be involved with the Liberal Party. He was chairman of its committee on the elderly from 1948 to 1949.

Seldon was working at the Brewer's Society in 1956 when approached by Lord Grantchester to be asked if he wanted to join a new 'Think Tank' just set up by Antony Fisher on the advice of Friedrich Hayek, founder of the Chicago School of economics and champion of free market neoliberalism. Seldon wrote a first pamphlet still only 20 years of age, called "The Intellectuals and Socialism" (1937) in which he criticised the Keynesian state and its bureaucracy as "second hand dealers in ideas." Ralph Harris was appointed General Director of the new Institute of Economic Affairs and Arthur was Editorial Adviser. Antony, later Lord Fisher left a legacy of think tanks that he had founded all around the world. "The State Versus Market" pamphlet was published when he was still only twenty years old, based on a book review, it explained the benefits of market competition.

Seldon joined the Liberal Party. He was on a Committee of Enquiry chaired by Elliott Dodds into the distribution of property, exploring the idea of "ownership for all," and the effects of statist maldistribution. In "The Drift to Corporate State" he severely criticised the corporatist industrial policy being against state monopoly. It was an idea endorsed by the Liberal Assembly ten years earlier in 1948. In another pamphlet in 1957, the IEA published "Pensions in a Free Society" commented freely on the Liberal Beveridge Report of 1942 into founding of the state pension system. Seldon generated editorial copy: edited recruited authors, made available titles to a wider audience. Pamphlets were of between 10,000 and 15,000 words and as such represented a new form of political literature. It was also Seldon's inspiration to produce series, such as Hobart Papers, Occasional Papers, and Readings etc.

Seldon was also involved in the famous Orpington by-election in 1962, in which the Liberal Party gained the seat from the Conservative Party and weakened the confidence of the Macmillan administration. A neoliberal free marketeer, he influenced the policies of Margaret Thatcher.

In 1970 Seldon invited Milton Friedman at the IEA, quick to recognise the value of monetarist policy. The ideas imported from Chicago had a great influence on members of the Conservative party, especially Enoch Powell, Sir Keith Joseph, and Margaret Thatcher. Public Choice Theory analysed the relations between the State and voluntary activity. He organised a conference in 1978 called "Economics in Britain" – the American economist James Buchanan, founder of Public Choice was invited. In 1980 Seldon founded the IEA's "Economic Journal". Seldon gained a reputation as an exceptionally competent editor. He would, according to Ralph Harris, re-write poor pamphlets to such an extent as to almost become its co-author. In "Vote Motive" he found a voice that was most profound and influential, shaping the post-modern ethos for electioneering and party politics.

Seldon won the Fisher Arts Literary Prize in 1991, although it was established by the founder of IEA, so nobody minded the eternal paradox, for his book Capitalism. He received an honorary degree in 1999 from the University of Buckingham.
 * Institute of Economic Affairs, Editorial Adviser, and later founder-president
 * Mont Pelerin Society, vice-president
 * Hayek Society, global advisory council
 * John Locke Institute, editorial director

Arthur Seldon is the father of the historian Sir Anthony Seldon.

In the media
Seldon's widow Marjorie was interviewed about his work at the IEA and the rise of Thatcherism for the 2006 BBC TV documentary series Tory! Tory! Tory!.

Own writings
All publications from 1956 with the IEA unless otherwise stated:
 * The drift to the corporate state: a preliminary enquiry into the impact of war economy (Liberal Publication Dept, 1941)
 * Hire Purchase in a Free Society (1958)
 * Pensions for Prosperity Hobart Papers no.4 (1960)
 * Your Pensions and You (1960)
 * Agenda for a free society: Essays on Hayek's "The constitution of liberty" IEA (1961)
 * Put and Take in Welfare (1963)
 * Rebirth of Britain: A Symposium of Eighteen Essays, Pan Piper no. MP 72 (1964)
 * A. and M. Seldon, "How welfare vouchers work" New Outlook 55, (June 1966)
 * "The Case for Vouchers" (his speech to the Forum), New Outlook 58, (October 1966)
 * "Liberal Controversy Simplified", New Outlook 63 (April 1967)
 * "Universal or Selective Benefits", IEA Monograph no.8 (1967)
 * The Great Pensions Swindle (1970)
 * Charge (London, Temple Smith, 1977)
 * Corrigible Capitalism, Incorrigible Socialism (1980)
 * Wither the Welfare State (1981)
 * Socialism Explained (1983)
 * The New Right Enlightenment (1985)
 * The Riddle of the Voucher (1986)
 * The State is Rolling Back: Essays in Persuasion (London, 1994)
 * "Christopher Muller" in M. Kandiah and A. Seldon (eds.), Ideas and Think Tanks in Contemporary Britain vol ? 1 (London, 1996)
 * The Dilemma of Democracy: The Political Economics of Over-Government (IEA, 1998)
 * Ralph Harris and Arthur Seldon, A Conversation with Harris and Seldon (IEA, 2001)
 * The Making of the IEA (2002)
 * The Making of the IEA (2002)

title: Arthur Seldon


text:
Elk Range (California)

The Elk Range is a mountain range in Mendocino County, California in the United States.

title: Elk Range (California)


text:
Sunburst Award

'The Sunburst Award for Canadian Literature of the Fantastic is an annual award given for a speculative fiction novel or a book-length collection.

History
The name of the award comes from the title of the first novel by Phyllis Gotlieb, Sunburst (1964).

The first award was given out in 2001. The award consists of a cash prize ($1,000 Canadian for novel length work, and $500 Canadian for short stories) and a medallion. The winner is selected by jury; a new jury is struck each year.

On June 2, 2020, the Sunburst award society announced the awards were going on a hiatus due to impacts related to COVID-19.

General
Prior to 2008, the Sunburst Award was presented in a single category. In later years, it was broken down into two or three categories, including adult, young adult, and short story.

Short story
The Sunburst Award for Short Story was introduced in 2016.

Lists of nominees
For a complete and up to date listing of current and past long-listed and short-listed works, please see the Sunburst Award Website.

Eligibility
The Sunburst Award administration and juries use the broadest possible definition of speculative fiction for eligibility purposes: "science fiction, fantasy, magic realism, horror, surrealism, fantastique, fabulism, myth and legend, fantastical storytelling, and any other writing beyond the strictly realistic". To be eligible for the award, a work must be published between January 1 and December 31 of the previous year. Only Canadian citizens and landed immigrants are eligible.

title: Sunburst Award


text:
Seán Moore (Irish politician)

Seán Moore (19 May 1913 – 1 October 1986) was an Irish Fianna Fáil politician.

Moore was born in Dublin in 1913 and grew up in Irishtown, Dublin. He was educated at the Vocational School in Ringsend and University College Dublin where he received a diploma in Social and Economic Science. He worked as an official with the Alliance and Dublin Consumers' Gas Company before becoming involved in politics. Moore first held political office in 1950 when he was elected to Dublin City Council, a position he would hold until 1979. He served as Lord Mayor of Dublin from 1963 to 1964. Moore was elected to Dáil Éireann as a Fianna Fáil Teachta Dála (TD) on his third attempt at the 1965 general election, representing the Dublin South-East constituency in the 18th Dáil.

In 1979 Charles Haughey came to power and Moore became Government Chief Whip. His health declined during this period, so much so that the Assistant Chief Whip, Bertie Ahern, was doing most of Moore's work. He served in that position until Fianna Fáil lost power at the 1981 general election and remained in the Dáil until he lost his seat at the February 1982 general election. He fought one further general election in November 1982 but failed to be elected, and subsequently retired from politics.

Seán Moore Road and Seán Moore Park near Irishtown are named after him.

title: Seán Moore (Irish politician)


text:
Taner Sağır

Taner Sağır (born 13 March 1985 in Kardzhali, Bulgaria) is a Turkish world and Olympic weightlifting champion. Coming into Athens as holder of all the junior world records at the age of only 19, he broke the Olympic records in the category –77 kg snatch, clean and jerk and total. He is seen as a great talent by authorities.

Early years
He was born in Bulgaria to parents of Turkish ethnicity. In 1989, the family emigrated to Turkey where they settled first in the Batıkent neighborhood of Yenimahalle, Ankara before later moving to Pursaklar, Ankara. In 1994, Taner began weightlifting in Pursaklar. Taner Sağır is the younger brother of Olympic weightlifter Nezir Sağır.

Sports career
Sağır, 1.70 m tall, is a student of physical education and sports. Muharrem Süleymanoğlu and Osman Nuri Vural coach him at the Demirspor Club in Ankara, Turkey.

As he is somewhat baby-faced, he was in a few commercials at the Athens Olympics in 2004.

He did not finish after three failures in the snatch event at the 2008 Summer Olympics.

He has not competed in a major event since 2008, owing to a spinal disc injury.

Family life
On 30 August 2008 he married Sibel Güler, a two-time European taekwondo champion and a fellow immigrant from Bulgaria. The couple has a child. The family resides in Ankara on a street named after him.

Medals
Olympics

World Championships

European Championships

 * Y: Youth (under 16)
 * J: Junior
 * JWR: Junior World record

World rank
2004 World ranking list for the category "Men 77 kg" is as following:

title: Taner Sağır


text:
Line 6 (company)

Line 6 is a musical instrument and audio equipment manufacturer, best known as a pioneer in guitar amplifier and effect modeling. The company's products include guitar effects, modeling guitar amplifiers, software, electric guitars, and wireless systems. Line 6 has an active user community, and provides software that allows users to easily download and share patches or device settings for many of the company's products. Founded in 1996 and headquartered in Calabasas, California, the company has been a subsidiary of Yamaha Corporation since 2014.

Origin
Marcus Ryle and Michel Doidic (two former Oberheim designers) co-founded Fast-Forward Designs, where they helped develop several notable pro audio products such as the Alesis ADAT, Quadraverbs and QuadraSynth, and Digidesign SampleCell. As digital signal processing (DSP) became more powerful and affordable during the 1980s, they began developing DSP-based products which would emulate the tones of classic guitar amplifiers, cabinets, and effects. According to Ryle, the name "Line 6" came about because the phone system at Fast-Forward Designs only had 5 lines. Because the new guitar-related products were developed in secrecy, the receptionist used "Line 6" as a code word of sorts, and paging them for a call on Line 6 meant to stop any guitar or amp-related sounds so that they would not be overheard by other Fast-Forward clients or callers.

Launch and success
Line 6 launched in 1996 with their first digital modeling amplifier, the AxSys 212, a combo amp using two 12" speakers. This was followed in 1997 by the Flextone modeling combo amp and in 1998 by the modeling software Amp Farm, which became popular among music producers and professional guitarists using Pro Tools.

Fearing digital modeling was beyond the reach of ordinary guitarists, Line 6 sought to design an affordable, simple, standalone guitar amp and effects modeler with a unique look. This led to the company's breakthrough product, the 1998 POD, a famously red, kidney bean-shaped desktop processor that emulated 15 classic amplifier models with multiple speaker cabinet options and onboard effects. Premier Guitar described the original POD as instigating "a long-overdue liberation" from cheap practice amps and expensive vintage amps. Line 6 subsequently expanded the POD into a family of products, with later additions increasing the line's amp choices and processing power.

The following year, Line 6 launched the Spider series of modeling amps with the Spider 112 and Spider 210, as well as their "Stompbox Modeler" series of modeling effects pedals with the DL4 Delay Modeler and MM4 Modulation Modeler.

In 2002, Line 6 introduced the Variax line of electric, acoustic, and bass guitars.

In early 2008, Line 6 acquired X2 Digital Wireless, who had introduced digital wireless systems for guitar. Further developing this technology, Line 6 developed and introduced a family of digital wireless microphone systems in 2010.

In light of increased market competition from companies like Fractal Audio and Neural DSP, Line 6 began developing a next-generation flagship modeling effects unit, the Helix, which it introduced in 2015. Utilizing a newly-developed HX engine, Helix featured 72 amp models, 37 speaker cabinets, 16 microphone models, and 194 effects. The Helix has since expanded into a successful family of products, including the smaller HX Stomp and HX Stomp XL, and the Helix LT, with the diminutive Stomp consistently ranking as the top seller among all amp modelers and effects processors on Reverb.com.

Change in ownership
In December 2013, it was confirmed that Line 6 was to be bought by Yamaha Corporation, to operate as a wholly owned subsidiary with the internal management remaining the same. In 2017, Line 6 became part of Yamaha's first-ever guitar division, which became Yamaha Guitar Group, Inc. the following year.

title: Line 6 (company)


text:
Bertie Mee

Bertram Mee (25 December 1918 – 21 October 2001) was an English footballer and manager. After his playing career was cut short by injury, he later became a manager and led Arsenal to their first Double win in 1971.

Playing career
Born in Highbury Vale, Nottingham, and the younger brother of fellow footballer Georgie Mee, he played for Derby County and Mansfield Town. In the 1940–41 season, Mee made 16 guest appearances for Southampton, scoring twice.

After his playing career was cut short by injury, Mee joined the Royal Army Medical Corps where he trained as a physiotherapist and spent six years, rising to the rank of sergeant. After leaving, he worked for various football clubs as a physiotherapist before joining Arsenal in 1960, succeeding Billy Milne.

Arsenal
After the sacking of Billy Wright in 1966, the club asked Mee to become manager, a highly surprising move, perhaps even to the man himself; Mee asked for a get-out clause for him to return to physiotherapist after twelve months if his tenure was unsuccessful. Mee recruited Dave Sexton and Don Howe as his assistants, in order to make up for any tactical shortcomings of his own.

Arsenal had not won a trophy since 1953, but, under Mee, with a crop of players from Arsenal's youth system, such as Charlie George, John Radford, Pat Rice and Ray Kennedy, began to show promise. Arsenal reached two successive League Cup finals in 1968 and 1969 but lost them both, to Leeds United and Swindon Town respectively. However, the following season, the club won its first European trophy and its first trophy of any kind for seventeen years, beating Anderlecht to claim the Inter-Cities Fairs Cup, 4–3 on aggregate. After being 3-0 down in the away leg, Arsenal grabbed a late consolation and then beat the Belgian side 3–0 at Highbury.

The Fairs Cup was only the warm-up for the main act, namely the FA Cup and League Double win in 1971. The League title was won at White Hart Lane, home of their rivals Tottenham Hotspur, on 3 May, the last day of the season; five days later, Arsenal beat Liverpool 2–1 at Wembley after extra-time, the winning goal scored by George. It was only the second time a team had won the Double in the 20th century.

Arsenal had ambitions to retain their title the following season and signed Alan Ball from Everton. However, their league campaign faltered and their hopes of a trophy depended on the FA Cup, where Arsenal had again reached the final, this time facing Leeds United. Arsenal lost by a single goal. Arsenal also participated in the European Cup, but was defeated in the quarter-finals by eventual winners Ajax.

In the 1972–73 season, Arsenal managed a serious championship challenge, at one point topping the table, but eventually finished runners-up. A run in the FA Cup was brought to an end by a semi-final defeat to eventual winners Sunderland.

Mee then began to break up the team which had won the double, and players such as Kennedy, George and captain Frank McLintock departed. Mee announced his resignation in 1976 as Arsenal's most successful manager in terms of victories with 241 wins, a number that would not be surpassed until 2006 by Arsène Wenger. Mee was succeeded by Terry Neill.

Later career
In 1978, he joined Watford as assistant to Graham Taylor and in charge of scouting. He later became a director of the Hornets before retiring in 1991. In 2008, he was posthumously inducted into the National Football Museum's Hall of Fame.

Personal life
Mee was made an OBE in 1984 for services to football. Mee died on 21 October 2001, survived by his wife Doris and two daughters, Alison and Beverley.

Arsenal

 * Football League First Division: 1970–71; runner up: 1972–73
 * FA Cup: 1970–71; runner up: 1971–72
 * Inter-Cities Fairs Cup: 1969–70
 * Football League Cup runner up: 1967–68, 1968–69

Individual

 * Manager of the Year: 1971
 * Order of the British Empire: 1984
 * English Football Hall of Fame: 2008

title: Bertie Mee


text:
Category:Value (ethics)

Articles relating to value, the degree of importance of some thing or action, with the aim of determining what actions are best to do or what way is best to live (normative ethics), or to describe the significance of different actions. Value systems are prospective and prescriptive beliefs; they affect ethical behavior of a person or are the basis of their intentional activities.

title: Category:Value (ethics)


text:
Paul Cullen (cardinal)

Paul Cardinal Cullen (29 April 1803 – 24 October 1878) was Roman Catholic Archbishop of Dublin and previously of Armagh, and the first Irish cardinal. His Ultramontanism spearheaded the Romanisation of the Catholic Church in Ireland and ushered in the devotional revolution experienced in Ireland through the second half of the 19th century and much of the 20th century. A trained biblical theologian and scholar of ancient languages, Cullen crafted the formula for papal infallibility at the First Vatican Council.

Early life
Cullen was born at Prospect, Narraghmore, Athy, County Kildare, one of 16 children of Hugh and Judith (Maher) Cullen, six of whom were from Hugh's first marriage. His first school was the Quaker Shackleton School in nearby Ballitore.

Following the relaxation of some of the Penal Laws, his father purchased some 700 acre, giving him the status of a Catholic "strong farmer", a class that greatly influenced 19th-century Irish society. They were fervent in their Catholicism and fearful of the sort of social unrest that had led to the failed 1798 Rising. His great-nieces, Mary and Elizabeth Cullen became nuns, and two great-nephews entered the priesthood.

Cullen entered St Patrick's College, Carlow, in 1816, and, in 1820, he proceeded to the Pontifical Urban College in Rome, where his name is registered on the roll of students of 29 November 1820. At the close of a distinguished course of studies, he was selected to hold a public disputation in the halls of the Propaganda on 11 September 1828, in 224 theses from all theology and ecclesiastical history. The theological tournament was privileged in many ways, for Pope Leo XII, attended by his court, presided on the occasion, while no fewer than ten cardinals assisted at it, together with all the élite of ecclesiastical Rome. Vincenzo Pecci, the future Pope Leo XIII, was present at the disputation. Cullen graduated a doctor of divinity.

He was ordained in 1829. During his studies, Cullen acquired knowledge of classical and Oriental languages. He was later appointed to the chairs of Hebrew and Sacred Scripture in the schools of the Propaganda, and receiving at the same time the charge of the famed printing establishment of the Congregation of Propaganda Fidei. This later charge he resigned in 1832, after being appointed Rector of the Pontifical Irish College in Rome, but during the short term of his administration, he published a standard edition of the Greek and Latin Lexicon of Benjamin Hedericus, which still holds its place in the Italian colleges; he also edited the Acts of the congregation in seven quarto volumes, as well as other important works.

Rector of Pontifical Irish College
In late 1831, Cullen was appointed rector of a fledgling and struggling Irish College. He successfully secured the future of the college by increasing the student population and thereby strengthening the finances of the college. He astutely fostered relationships with the Irish hierarchy, on whom he relied for students, often becoming their official Roman agent. This role yielded income and influence and was to remain a key function of future rectors. He endeavoured to chart a middle ground between conflicting parties of Irish bishops. He was active in his opposition to the establishment of the secular Queen's Colleges.

During the revolution that saw the authority of the Papal States violently displaced for the short lived Roman Republic, he accepted the position of rector of the College of Propaganda while retaining charge of the Irish College. As all the rectors of Colleges in Rome, who were not foreigners, had to leave the city, Cullen was left in charge, temporally, of their interests. Soon after his appointment the Revolutionary Trimuvirate issued orders that the College of Propaganda was to be dissolved and the buildings appropriated. The rector appealed to Lewis Cass Jr., the chargé d'affaires of the United States diplomatic mission, to protect the citizens of the United States who were students of the college. Within an hour, the American flag was floating over the Propaganda College. The order of confiscation was withdrawn. Cass was subsequently criticised for his actions.

Armagh and Dublin
Cullen was appointed Roman Catholic Archbishop of Armagh on 19 December 1849 and consecrated by the Cardinal Prefect of Propaganda at the Irish College in Rome on 24 February 1850. He was also named Apostolic Delegate. His first major act as Archbishop of Armagh was to convene the Synod of Thurles (1850), the first Roman Catholic national synod held in Ireland since the Reformation. It occurred during the period of the debilitating Irish Famine which reduced the population of the country by over 2 million people through starvation, disease and emigration. The purpose of the synod was to establish a new ecclesiastical discipline in Ireland. This included rules relating to the celebration of Mass, the administration of the sacraments and the maintenance of registers and archives.

Cullen was transferred to the See of Dublin on 1 May 1852 and 14 years later, in 1866, was made a cardinal as Cardinal Priest of San Pietro in Montorio, the first Irish cardinal.

Cullen was sent to Ireland to bring the Irish church into conformity with Roman canon law and usage and to that end he recruited new clergy and orders of religious brothers and sisters. After a series of disastrous harvest in the 1860s, he founded, with the Lord Mayor of Dublin, the Mansion House Relief Committee in 1862. Cullen also started the practice of Irish priests wearing Roman collars and being called "Father" (instead of "Mister") by their parishioners.

Cullen was particularly intent on promoting Roman Catholic religious education in Ireland. From the first days of his episcopate Cullen had planned and pursued a Roman Catholic university for Ireland. The university project was welcomed generally by the Irish at home and abroad and the beginnings of the institution in Dublin gave some promise. In 1862, the cornerstone of the new University building was laid with Archbishop Hughes of New York preaching on the occasion. John Henry Newman, whom he had invited to be Rector of the Catholic University, complained that the Archbishop treated him and the laity not as equals but as his subjects.

Cullen paid frequent visits to Rome. He took part in the definition of the dogma of the Immaculate Conception of the Blessed Virgin Mary in 1854 and with the 18th centenary of the martyrdom of Saints Peter and Paul in 1867, when he stayed at the Irish College.

He attended all the sessions of Vatican I, taking an active part in its deliberations. Towards the close of the council, at the express wish of the Central Commission, he proposed a formula for the definition of papal infallibility. It was a matter of great delicacy, as promoters of the definition were split in various factions, some anxious to assign a wide range to the pope's decisions, and others would set forth in a somewhat indefinite way the papal prerogative. In 1864, he founded the Irish Ecclesiastical Record. He arrived late to the conclave of 1878 that elected Pope Leo XIII.

Politics
He was the most important Irish political figure in the 30 years between Daniel O'Connell and Charles Stuart Parnell. In political matters, Cullen made it a rule to support every measure, whatever its provenance, conducive to the interests of his vision for the Roman Catholic Church in Ireland. Desmond Bowen considers Cardinal Cullen "a cautious, suspicious, and usually shrewd product of the Roman school of diplomacy". He had a strong distrust of secret societies and waged a public campaign against the Young Irelanders and the Fenians. He supported redress by constitutional means. The Gladstone government disestablished the Church of Ireland during his episcopacy.

Cullen was a frequent visitor at the Viceregal Lodge, where he would lobby the Lord Lieutenant of Ireland and the government. In 1867, the Fenian leader, Thomas F. Burke, had been sentenced to death, and efforts to obtain a reprieve had been in vain. He had fought in the American Civil War on the side of the Confederacy, and the British government was determined to deter other skilled military leaders from enlisting with revolutionaries. The orders of execution from London were peremptory. The scaffold was already erected, and the next morning Burke was to be hanged. Through mediation from Archbishop Hughes of New York and others, Cullen became convinced of the character of the accused and was able to obtain a grant of reprieve for Burke.

Death
He died at the Archiepiscopal Residence (59 Eccles Street, Dublin) of heart failure on October 24, 1878. He was buried at Holy Cross College (Clonliffe College) in Drumcondra beneath the High Altar. On June 25, 2021, his remains were transferred to St. Mary’s Pro-Cathedral, Dublin 1. The sale of Holy Cross College required that his body be reinterred.

Addressing a small gathering in the Crypt of the Pro-Cathedral at the reinterment, Archbishop Dermot Farrell  prayed: “We come together to bring the body of Cardinal Paul Cullen, my predecessor, to its new resting place. Together let us pray some Psalms that here, his body - together with all those interred in this crypt - will rest in God’s safety”.

Legacy
Cullen is most notable today for being the first Irish cardinal. With his experience and friendships in Rome he was able to influence the choice of appointments to episcopal sees in Australia, New Zealand, South Africa, and Canada. His relatives, friends, and students, referred to as "Cullenites", exerted great influence overseas, with his nephew, Patrick Francis Moran, archbishop of Sydney, one notable example. The term also refers to a style of leadership resembling that of Cullen, characterised as "authoritative" and "intransigent".

Father Thomas N. Burke, O.P., in a sermon at a solemn Requiem mass, the "Month's Mind" of 27 November 1878, said: "The guiding spirit animating, encouraging and directing the wonderful work of the Irish Catholic Church for the last twenty eight years was Paul, Cardinal Cullen."

Cullen has been credited with the revival of regular Catholic devotion in Ireland. An extreme Ultramontanist, he vigorously opposed secret societies with revolutionary aims, as well as the system of mixed education then in force. His opposition was largely responsible for the failure of Gladstone's Irish Universities Bill in 1873.

Although a devout Catholic herself, Mary Jane, wife of Jeremiah O'Donovan Rossa, wrote a blistering response in her poem, "Tis for the Glory of the Faith", to what she saw as Cullen's suggestion that Irish emigrants had the role of spreading Catholicism abroad.

title: Paul Cullen (cardinal)


text:
Paul Egede

Paul or Poul Hansen Egede (9 September 1708 – 6 June 1789) was a Dano-Norwegian theologian, missionary, and scholar who was principally concerned with the Lutheran mission among the Kalaallit people in Greenland that had been established by his father, Hans, in 1721.

Biography
Egede was born in Kabelvåg, a village in Vågan, Norway, on the southern shore of Austvågøy. He was the older son of the village minister Hans Egede and his wife Gertrud Rask. Hans became dedicated to the cause of restoring contact with and missionizing among the Norsemen of the lost Greenland colony, who were presumed to have remained Catholic following the Reformation. He parlayed support among Norwegian merchants and the Danish Mission College into the establishment of the Bergen Greenland Company, which equipped three ships which left Bergen in 1721. A few months later, the Egede family and about forty other colonists landed on the Island of Hope (modern Kangeq) at the mouth of the fjord which houses today's Nuuk. Scurvy broke out and most returned home as quickly as possible, but the natives proved generally curious and helpful. No Norse survivors were found and Hans's company went bankrupt in 1727, but he and his family learned the local Inuit dialect and began a Christian mission among them.

Paul assisted his father in his work and, when his mother died and Hans returned to bury her in Denmark after a smallpox outbreak, he took over the mission for an additional six years, accepting to forgo his own desire to become a Danish naval officer. He succeeded his father as superintendent of the Greenland mission. The Lutheran mission was not as successful as the Moravian missions in Greenland, but the expansion of colonies and trading outposts under Jacob Severin's company and the General Trade Company was always eventually followed by a chapel or church at the site. Egede was also an accomplished botanist.

In 1742, Egede was appointed Minister of the Vartov Lutheran Church in Copenhagen. In 1747, he became a professor of theology at the Greenland Mission Seminary established in Denmark by his father and then, in 1758, its provost. In 1779, he was elevated to Bishop of Greenland and, in 1785, made a fellow of the Royal Norwegian Society of Sciences and Letters.

Egede and a kalaaleq woman named Arnarsaq translated the New Testament into Kalaallisut, the language of the West Greenland Inuit. He went on to publish a Kalaallisut–Danish–Latin dictionary (1750), a revised Kalaallisut catechism (1756), and a Kalaallisut grammar (1760), as well as a number of other books concerning the language.

Paul Egede died in Copenhagen in 1789, having published in that year his journal of his life in Greenland.

title: Paul Egede


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Gregory Pakourianos

Gregory Pakourianos (died 1086) was a Byzantine politician and military commander. He was the founder of the Monastery of the Mother of God Petritzonitissa in Bachkovo and author of its typikon. The monks of this Orthodox monastery were Iberians.

Background
Gregory's origins are a matter for scholarly dispute. He is believed to have hailed from the region of Tao or Tayk, which had been ruled by Georgian Bagratids of kouropalatate of Iberia, later annexed by the Byzantines to the theme of Iberia in 1001. According to Anna Comnena Gregory was "descended from a noble Armenian family." According to N. Aleksidze, the only source that indicates his Armenian origin is Anna Comnena who was only three years old when Gregory died. The 12-century Armenian chronicler Matthew of Edessa, wrote that he was of vrats, or "Georgian," origin, though here he was likely referring to Pakourianos' being part of the Georgian Orthodox Church rather than necessarily being an ethnic Georgian. Gregory himself proclaimed that he belonged to "the glorious people of the Iberians" and insisted his monks to know the Georgian language. Under Byzantine suzerainty, the population of Upper Tao identified itself as 'Georgian'. The élite of Tao (Basil Bagratisdze, P'eris Jojikisdze, Abas and Grigol Bakurianisdze) regarded Georgia as 'our country' and strove for its spiritual, cultural and political prosperity. Thus, he, like other representatives of the elite from the Tao region, considered Georgia his homeland and strove for its spiritual, cultural and political prosperity.

Taking into account all the evidence available on Pakourianos, the scholar Nina G. Garsoïan proposed that "the most likely explanation is that [the Pakourian family] belonged to the mixed Armeno-Iberian Chalcedonian aristocracy, which dwelt in the border district of Tayk/Tao."

Anna Comnena described Pakourianos as having a tiny frame but being a mighty warrior.

Byzantine service
Since 1060 Gregory served in Byzantine army. In 1064 he had achieved a significant position among the Byzantine military aristocracy, but failed at defending Ani against the Seljuk leader Alp Arslan, King Bagrat IV of Georgia and Albanian King Goridzhan in the same year. Since 1071 he was appointed as a Strategos (governor) of the theme of Iberia. As the Seljuk advance forced the Byzantines to evacuate the eastern Anatolian fortresses and the theme of Iberia, Gregory ceded control over Kars and Tao to King George II of Georgia in 1074. This did not help, however, to stem the Turkish advance and the area became a battleground of the Georgian-Seljuk wars.

Afterwards he served under Michael VII Doukas (c. 1071–78) and Nikephoros III Botaneiates (c. 1078–81) in various responsible positions on both the eastern and the western frontiers of the empire. Later Gregory was involved in a coup that removed Nikephoros III. The new Emperor, Alexios I Komnenos, appointed him "megas domestikos of All the West" and gave him many more properties in the Balkans. He possessed numerous estates in various parts of the Byzantine Empire and was afforded a variety of privileges by the emperor, including exemption from certain taxes. In 1081, he commanded the left flank against the Normans at the Battle of Dyrrachium. A year later he evicted the Normans from Moglena. He died in 1086 fighting the Pechenegs at the battle of Beliatoba, charging so vigorously he crashed into a tree.

Gregory was also known as a noted patron and promoter of Christian culture. He together with his brother Abas (Apasios) made, in 1074, a significant donation to the Eastern Orthodox Holy Monastery of Iviron on Mount Athos and commissioned the regulations (typikon) for this foundation. He signed the Greek version of the Typikon in Armenian. He also signed his name in Georgian and Armenian characters rather than Greek. It is assumed that Pakourianos did not know Greek.

Gregory Pakourianos and his brother Abas were buried in a bone-vault house near the Bachkovo Monastery. The portraits of the two brothers are painted on the north wall of the bone-vault house.

title: Gregory Pakourianos


text:
Category:Mountain ranges of British Columbia

 * Mountain ranges in the province of British Columbia, in Western Canada.


text:
User talk:Habemuswikkum

Hello and welcome to Wikipedia! Hope you like it here, and stick around.

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title: User talk:Habemuswikkum


text:
Mexican labor law

Mexican labor law governs the process by which workers in Mexico may organize labor unions, engage in collective bargaining, and strike. Current labor law reflects the historic interrelation between the state and the Confederation of Mexican Workers, the labor confederation officially aligned with the Institutional Revolutionary Party (the Institutional Revolutionary Party, or PRI), which ruled Mexico under various names for more than seventy years.

While the law, at face value, promises workers the right to strike and to organize, in practice it makes it difficult or impossible for independent unions to organize while condoning the corrupt practices of many existing unions and the employers with which they deal.

History of Mexican labor law
The current system originated in the Mexican Revolution of 1910–1920, which produced the Constitution of 1917. Article 123 of that Constitution gave workers the right to organize labor unions and to strike. It also provided protection for women and children, the eight-hour day, and a living wage

The Constitution's promised rights, however, remained mere promises until 1931, when the government enacted the Ley Federal de Trabajo or Federal Labor Law. The LFT established Juntas de Conciliación y Arbitraje (the Boards of Conciliation and Arbitration), made up of representatives of the government, employers and labor unions.

Organizing, elections and strikes
In order to participate in this system, a union must have a legal registration (registro), must have an officially recognized right to negotiate collective bargaining agreements (titularidad), and must periodically re-register its officers and be accepted by the state (toma de nota). This system can be used to hobble independent unions not associated with the CTM or other federations that have established relations with the state, since all three members of these boards often have self-interested reasons for denying or delaying registration to rival unions.

Employers can also avoid unionization by entering into "protection contracts" with "sindicatos blancos" or "white unions", often before a plant is ever built. Such contracts frequently give the union a closed shop, which authorizes the union to demand that the employer fire a worker who is not a member in the union in good standing; that power can, in turn, be used to single out employees who seek to organize independent unions for termination. Some observers, including the independent Unión Nacional de Trabajadores (http://www.unt.org.mx) or UNT, estimate that between eighty and ninety percent of all collective bargaining agreements in Mexico fall into this category.

Employees are not always aware that they are covered by a protection contract or that they are represented by a union; while the ghost union may have registered with the Board and filed its contract with it, those records are not made public. An outside union that has filed a petition seeking to organize workers may have its petition dismissed if it is unaware that another union is already recognized or if it does not list the correct name or legal address of the incumbent union.

If an outside union challenging a recognized union is able to obtain registration, then it must go through an election to oust the incumbent. Local Boards often delay such elections for long periods; when they do take place they are by voice vote, rather than secret ballot, in elections held in the workplace under the supervision of a representative of the labour board, the employer, the official union and the independent union. In recent contested elections workers have been required to pass through a gauntlet of armed representatives of the incumbent union in order to report for work and to vote in their workplace. Even if the independent union wins the election, the original contract remains in place until its expiration.

While Mexican labor law gives workers powerful rights to strike, barring employers from hiring replacement workers or operating during a strike, those rights are dependent on official approval from the Board. These local Boards frequently declare strikes to be "inexistente" or non-existent, depriving striking workers of all their legal protections. As a result, while labour protests and work stoppages are frequent in Mexico, legal strikes are rare.

Proposals for change
The PRI and Mexican employers' associations started floating proposals to enhance productivity of Mexican industry by allowing it more "flexibility" during the late 1980s, when "technocrats" such as Miguel de la Madrid, Carlos Salinas de Gortari and Ernesto Zedillo were in command of the PRI. Those proposals made no headway, however, until after the election of Vicente Fox Quesada of the Partido Acción Nacional, or PAN, in 2000. Fox's Secretary of Labor, Carlos Abascal Carranza, a former head of one of the largest employer associations, initiated discussions in 2001 with employer associations and the official and independent union confederations aimed at achieving a consensus proposal for labor law reform.

The Abascal proposal presented in 2002, however, would tighten government control of unions and collective bargaining, without taking any steps to make information about unions' collective bargaining agreements or their activities available to affected workers or the public or make the organizing process any less cumbersome. On the contrary, the proposed reforms would heighten the risks for workers seeking to organize by requiring independent unions to submit the name and address of each of their members to the local Boards, which would then have the power to investigate the authenticity of their signatures.

The reforms would also favor existing unions by barring the board from considering more than one election petition at a time and tightening jurisdictional rules defining which labor organization can represent which workers, according to their craft, enterprise and company, making it impossible for some independent unions to challenge incumbents.

Opponents of the law have challenged it under the provisions of the labor side letter to the North American Free Trade Agreement (NAFTA). While the CTM originally supported the reforms, some unions within the official labor movement have expressed reservations about it. The proposals are currently at a standstill.

title: Mexican labor law