text: Category:Surface features of the Moon

title: Category:Surface features of the Moon


text:
User:SkeezerPumba

Hi Wikipedians!

Some Helpful/Interesting Wikipedia Links:

Are you lost on Wikipedia? Are you bored and have nothing to look at or contribute? Check this out... One of the coolest features of Wikipedia that most users (especially new users) completely ignore is the Toolbox Section in the left column. With it you can see what has been recently changed on Wikipedia - perfect for "vandal hunters". Also Special Pages is really cool. Here are some other useful links:

 * What Wikipedia is not
 * How to edit a page
 * Etiquette
 * Manual of Style
 * Editing policy
 * Be bold in updating pages
 * Don't disrupt Wikipedia to illustrate a point
 * Neutral point of view
 * Citing sources
 * No original research
 * Sign your posts on talk pages – I hate when people don't sign posts!
 * Template messages - Can't find a particular template? You might find it here.
 * Infoboxes
 * Userboxes - Decorate your homepage with those annoying userboxes
 * Resolving disputes
 * Vandalism
 * Requests for investigation
 * Most vandalized pages
 * Cleaning up vandalism
 * Administrators' noticeboard
 * Administrators' noticeboard/Incidents
 * Administrators' noticeboard/3RR
 * The Village Pump

Funny stuff:

 * Lamest edit wars

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

title: User:SkeezerPumba


text:
Josh Lewsey

Owen Joshua Lewsey MBE (born 30 November 1976) is an English former rugby union player who represented England and the British and Irish Lions. Lewsey is a former British Army Officer.

Background and early life
Lewsey was born in Bromley, London to Welsh parents, but spent most of his childhood in the Hertfordshire village of Sarratt and spent his early years at Sarratt Church of England primary school. He subsequently attended Watford Grammar School for Boys and then attended the University of Bristol on a British Army bursary, graduating in 1998, and lived in the same hall of residence as three-time Olympian sailor Iain Percy; he was able to graduate after obtaining special permission to take his final exams in Australia as he had been selected for England's 1998 "Tour of Hell" in the Southern Hemisphere. In 2009 he was awarded a Doctor of Laws (LL.D) honoris causa by the university.

Military
Lewsey graduated from the Royal Military Academy Sandhurst in 2001 and was commissioned as a troop commander into the Royal Artillery.

Rugby career
While at school he played for the Amersham and Chiltern Rugby Football Club and also Fullerians RFC as a pupil of Watford Grammar Boys’ Grammar School. He first played for Wasps at eighteen in their Colts side, before being selected for their senior team. In that season he made his first appearance for England, in the U19s against Italy.

During his time at university, Lewsey combined his studies with playing professionally for Bristol RFC. He then rejoined London Wasps at the age of twenty one after completing his degree. He won his first full England caps in 1998 against New Zealand and then South Africa.

In the following years, he was a member of the successful Wasps side that won 12 trophies, starting with the Tetley's Bitter Cup in 1999, in the final of which he scored a try. The following year Wasps retained the cup, and in the 2000 final he again scored a try this time against Northampton, having spent the morning at Sandhurst with his platoon on routine room inspection, block cleaning and parade drill.

Amongst his 12 trophies at Wasps were four Premiership titles in 2003, 2004, 2005 and 2008. Lewsey played in all four finals, and scored two tries in the 2003 final and one in the 2008 final. He also played in the victorious 2004 and 2007 Heineken Cup finals.

After a good run of form with the national team, he scored 11 tries at the 2007 Middlesex 7s to help Wasps win their first Middlesex 7s title since 1993. He became the tournament's top try and points scorer.

On 5 April 2009, Lewsey announced that he would retire from Rugby at the end of the 2008/09 season. That year with Wasps he won Player of the Year, but was not selected for the 2009 British & Irish Lions team for the tour to South Africa.

International
Lewsey appeared for England in all three tests in the 2001 North American tour, and was a member of the England side that won the Hong Kong Sevens in 2002. He also represented England in sevens at the 2002 Commonwealth Games, opting to play in the tournament over touring Argentina with the National team.

Lewsey made his England home debut in the Six Nations Championship in 2003 after an injury to Jason Robinson. He scored twice in a 40–5 win over Italy. He followed this with the opening try in his next game against Scotland, and was part of the Grand Slam winning side. He had a key part in the tests against New Zealand and Australia on the June 2003 Southern-hemisphere tour. By then he was first-choice full-back, Robinson having moved to wing. He was a part of the 2003 World Cup winning squad, and scored five tries in the 111–13 defeat of Uruguay.

He was selected for the 2005 British & Irish Lions tour to New Zealand. He made an ideal start scoring two tries in the first five minutes against Bay of Plenty. Lewsey was widely viewed as a standout player for the Lions, despite the team's poor results. Lewsey continued to be an integral part of the England team at the 2006 Six Nations.

Lewsey featured heavily in England's campaign to retain the Rugby World Cup in 2007, playing in every game en route to the final. He scored the only try against France in the 14–9 victory which put England into the last two. However, just before half-time in the same match he picked up a hamstring injury which ruled him out of the final. That semi final was to be his last game for England.

England's coach Brian Ashton did not select Lewsey for the England squad to compete in the 2008 Six Nations squad. However, he was called up for Martin Johnson's England Squad for 2008/2009, but was not selected to play.

On 10 December 2008 Lewsey announced his retirement from international rugby to concentrate on his club career, ending his time in the England set-up, which spanned more than 10 years and claiming 55 caps with 22 tries scored.

Due to his parentage Lewsey also qualified to play for Wales but chose to represent England as he had received a call-up from them first. His mother is from the Swansea Valley area while his father is half Welsh.

Post rugby career
Post rugby career, in September 2011, Lewsey joined Citigroup Global Markets Ltd. as CEO.

In March 2013, Lewsey joined the Cornish Pirates as the temporary acting chief executive of the rugby club. Then, during August 2013, Lewsey stepped down from the Penzance, Cornish rugby team and was appointed as the as part of the executive board of the WRU in Wales, he replaced Joe Lydon who was in the role since 2008. Lewsey continued the role for 2 years until January 2016 when he stepped down.

Following a few years of working in rugby management, in 2017 Lewsey moved to the business sector and joined Ernst & Young as CEO. Lewsey transferred to Hong Kong, where he became the CEO, as of 2021.

title: Josh Lewsey


text: User talk:151.203.249.101

title: User talk:151.203.249.101


text:
Wikipedia:Articles for deletion/Family traditions

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was keep article rewrite. Mindspillage (spill yours?) 15:41, 4 May 2005 (UTC)

Family traditions
As the writer of this 'personal essay' - I'd like to throw in my two cents - this is my first addition to Wikipedia - and admittedly it isn't very 'encyclopedia like'...my hope in posting it was that someone else would step in and make it 'encyclopedia like', since this is something I know about first hand but I do not know about writing encyclopedia entrys. I adapted this 'artice' from a posting I made to a Pagan Clergy Webgroup. We were talking about it on said webgroup because it came up that there is very little information 'out there' on the subject. Thus, I think that is is beneficial for Wikipedia to have such an article - though it clearly needs some 'help'. ~ Lady Ament-Drake (gypsy_curiosa@yahoo.co.uk). (no Wiki sign-off, written by 70.28.63.182)
 * Keep but Modify.

Personal essay. Maybe it is salvagable if someone wants to spend some time on it, but I think it's probably best to delete it and let someone re-create it later if they want to write a proper article. David Johnson [ T|C ] 20:37, 20 Apr 2005 (UTC)
 * Delete. I agree 100%. To delete this article would be a mercy killing. Page should then be re-created as a redirect to tradition. -Casito⇝Talk 22:03, 20 Apr 2005 (UTC)
 * Delete. Strangest thing I ever voted on, reads like a Wiki-ised chain email! They even sign off with their name! So, yes, let's be kind and kill it, and leave the namespace open for some other inspired person. Master Thief Garrett 09:44, 23 Apr 2005 (UTC) Keep as revised. Master Thief Garrett 23:06, 24 Apr 2005 (UTC)
 * Delete- life is like that folks, sometimes Indian vegetarians like me also have to agree for mercy killing. Amen!--Bhadani 17:28, 24 Apr 2005 (UTC) Keep- article since modified.--Bhadani 13:50, 25 Apr 2005 (UTC)
 * My additional comments - Done, after seeing the "writer's" comments, I will try to modify the article. Let me see what can be done? God is great.--Bhadani 18:22, 24 Apr 2005 (UTC)
 * my vote Delete (mercy killing) is withdrawn. I have commenced revision and re-writing of the article. I am not sure of the outcome though.--Bhadani 19:24, 24 Apr 2005 (UTC)
 * oh, see, this is the "inspired person" I was talking about! Well done! Even at its current state it's probably no longer worthy of deletion. I'll say it again, well done! Master Thief Garrett 23:06, 24 Apr 2005 (UTC)
 * I have almost completed the revision of this article - drawing inspiration from the original article (contents of which I have incorporated in my revisions), and I find wikipedia a wonderful place.--Bhadani 10:56, 25 Apr 2005 (UTC)
 * I should add, though, that you should re-vote to keep. As it is one person voted to delete, I changed mine to keep, and the anon user voted to keep but anon votes aren't as important as those of logged-in users. Therefore, this will end in a stalemate. Might as well make it end happily ever after! Master Thief Garrett 11:45, 25 Apr 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Talk:Victoria Park, Bath

[[

QUEEN VICTORIA EVEN VISITED THE VICTORIA PARK
]]

title: Talk:Victoria Park, Bath


text: User talk:66.30.209.72

title: User talk:66.30.209.72


text:
Emergency Broadcast Network

Emergency Broadcast Network is a multimedia performance group formed in 1991 that took its name from the Emergency Broadcast System. The founders were Rhode Island School of Design graduates Joshua Pearson, Gardner Post, and Brian Kane (author of the Vujak VJ software). Kane left EBN in 1992. The EBN Live Team included DJ Ron O'Donnell; video artist-technologist Greg Deocampo, founder of Company of Science and Art (CoSA); founding CTO of IFilm.com), artist-designer Tracy Brown; and programmer-technologist Mark Marinello.

History
The first EBN video project was a musical remix of the Gulf War, created in 1991 as the war was still ongoing. Pearson cited their interest in how the media turned information about the war into entertainment as an inspiration for the band. The VHS tape of the remix project, which contained the George H. W. Bush "We Will Rock You" cover, became a viral underground hit, and was distributed widely by fans as bootleg copies. In the summer of 1991, EBN traveled with the first Lollapalooza tour, distributing tapes and showing their videos on a modified station wagon with TVs on the roof. The group also became well known for their media sculptures and stage props which were created by Gardner Post.

Bono of U2 took notice of their work and hired them to provide visuals for their Zoo TV Tour. EBN's video work featured prominently into the show, and their "We Will Rock You" cover was played at the beginning of each show. EBN also produced visuals for The Edge's performance of "Numb" on the 1993 MTV Video Music Awards. In addition to the visuals, audio from those clips were featured in the live performance to create rhythmic effects. In 1997, EBN collaborated with U2 for an MTV miniseries, ZooTV: The Television Program, which featured satirical videos and remixes. In 1998, EBN returned to the MTV Video Music Awards fold by designing the respective montage videos for the 1998 nominees announced in their signature "video scratching" style.

In 1996, the group contributed to the AIDS benefit album Offbeat: A Red Hot Soundtrip produced by the Red Hot Organization.

In 2011, EBN collaborated with Nico for the 10th Year anniversary of the EJ Midi Turntable at First Avenue.

Commercial Entertainment Product
Commercial Entertainment Product was released in 1992 on TVT Records. Spin called it "dizzyingly hypnotic, politically subversive sound-and-vision barrage that renders superfluous its repeated exhortation to 'try psychoactive drugs!'". Videos included a cover of "We Will Rock You" by Queen, with a vocal track made up of remixed clips of George H. W. Bush, who made announcements about the Gulf War.

Track Listing

 * 1) Psychoactive Drugs
 * 2) Get Down, Get Down
 * 3) Station Identification
 * 4) Don't Back Down
 * 5) I Will Teach You
 * 6) Behavior Modification / We Will Rock You
 * 7) I Am A Man
 * 8) Lawrence Welk Is Dead
 * 9) Watch Television
 * 10) Syncopated Ordinance Demonstration #1
 * 11) Operational Report

Telecommunication Breakdown
The album Telecommunication Breakdown, released in 1995, was one of the first Enhanced CDs ever produced, and contained contributions from Bill Laswell, Institute of Technology, Grandmaster Melle Mel, Brian Eno, and Jack Dangers. Among the videos released are "Get Down" and "Electronic Behavior Control System", which mocks the way television controls our lives. The band used a video/audio sample of R. Budd Dwyer's suicide in "Get Down". Wired.com described the band's use of samples on "Get Down" as "the video equivalent of Public Enemy's Bomb Squad".

Style
Josh Pearson, EBN's charismatic front man and principal performance artist, was also EBN's music composer and main video editor. He says that the band are not musicians but use sampling technology to create multimedia performance art.

The EBN modus operandi was to take cable television broadcasts and remix them with a funky beat, often having the lyrics "sung" not by a singer but by half-second sound clips from TV, spliced together. For example, the lyric "electronic behavior control system" would be created with a clip of Ross Perot saying "electronic", followed by a clip of George H. W. Bush saying "behavior", then Ted Koppel saying "control", and finally a clip of Bill Clinton saying "system". This technique has been named video scratching.

Legacy
Though recognizing a long tradition before EBN, author and academic Holly Willis traces modern VJing to them.

Following his departure from EBN, Kane co-developed video sampling software Vujak. Kane has since worked a number of times with British AV artists Addictive TV on many of their projects, both live and recorded, including Mixmasters and at London's Institute of Contemporary Arts.

Deocampo founded Company of Science and Art, which developed After Effects. He continues his video remixes independently today, using footage from the 2003 invasion of Iraq (which he refers to as Gulf War II). In 2006, Deocampo started working with a trio of London video turntablists, Eclectic Method: Jonny Wilson, Ian Edgar, and Geoff Gamlen.

Joshua Pearson is Senior Editor at Outpost Digital / RadicalMedia, and has edited numerous commercials, television shows, and documentary films, including Under African Skies: Paul Simon's Graceland Journey, and Whitey: The United States V James J. Bulger, both of which were Sundance selections. In 2015, he edited What Happened, Miss Simone?, directed by Liz Garbus, which was nominated for an Oscar for Best Documentary Feature and won an Emmy for Outstanding Documentary.

Gardner Post has continued to work in sculpture and audiovisual performance, including the band United Content Providers.

Interviews

 * Deocampo Interview - Interview with Greg Deocampo, featuring The EJ MIDI Turntable.
 * Radio Feature The Some Assembly Required Interview with Emergency Broadcast Network's Gardner Post.
 * Kane Interview - Interview with Brian Kane.

title: Emergency Broadcast Network


text:
List of newspapers in Trinidad and Tobago

This list of newspapers in Trinidad and Tobago is a list of newspapers printed and distributed in the Trinidad and Tobago. It includes a list of daily newspapers, weekly and specialty newspapers, community newspapers and magazines published in Trinidad and Tobago.

Trinidad and Tobago has three national newspapers.

National daily newspapers

 * Trinidad and Tobago's Newsday, national, 19-21 Chacon Street, Port of Spain (North Office)
 * Trinidad Express Newspapers, national, 35-37 Independence Square, Port of Spain (North Office, Production House)
 * Trinidad and Tobago Guardian, national, 22-24 St. Vincent Street, Port of Spain (North Office) 4-10 Rodney Road, Chaguanas (Central Office)

Weekly and specialty newspapers

 * The Anglican Outlook, 2 Hayes Street, St. Clair, Port of Spain
 * Blast Newspaper, 5-6 Hingoo Lands, San Juan
 * Bomb Newspaper, Southern Main Road & Clifford St. Curepe
 * The Catholic News
 * The Eastern Times, Sunset Drive, Arouca
 * Hello Small Business & Tradesman News
 * The Independent, 20 Abercromby Street, Port of Spain
 * The Moruga Chronicle, Moruga Road, Basse Terre, Moruga
 * The Probe
 * The Village Newspaper, Hosein Drive, Tacarigua; Newspapers in Trinidad & Tobago
 * Jobhuntt Classified Limited, Golden Doors Plaza, Port Of Spain in Trinidad & Tobago
 * Kid Life Newspaper, Hosein Drive, Tacarigua; Newspapers for children in Trinidad & Tobago
 * Showtime Newspaper, Ninth Street & Ninth Avenue, Barataria (North Office)
 * Sunday Punch Newspaper, Ninth Street & Ninth Avenue, Barataria (North Office)
 * TnT Mirror, Ninth Street & Ninth Avenue, Barataria,
 * The Trinidad and Tobago Sunshine Newspaper, Kantac Plaza, Arouca
 * The Weekend Heat, Southern Main Road, Curepe

Tobago newspapers

 * Tobago News, TIDCO Mall, Scarborough
 * Tobago Pillar, U Turn Mall, Wilson Road, Scarborough, Tobago

Monthly journals

 * Trinidad and Tobago Review, Trinidad & Tobago Institute of the West Indies at Tapia House, 82–84 St. Vincent Street, Tunapuna

Magazines

 * Abstract Magazine
 * Boca - marine and yachting magazine
 * Bushlife Magazine - We carry the role of promoting herbs and tea consumption to Trinidad and Tobago and the wider Caribbean. Published by the TEA & HERBAL MEDICINE ASSOCIATION @HarbariumTT on Facebook.
 * Business Trinidad and Tobago
 * Caribbean Beat - Caribbean Airlines inflight magazine
 * Caribbean E-Business Magazine
 * Coco Belle Magazine - beauty and lifestyle Caribbean magazine
 * Comic Publisher
 * Contact Magazine
 * Critical Analysis
 * Discover Trinidad and Tobago
 * The Draft
 * Executive Time
 * Exporter
 * Ins and Outs of Trinidad and Tobago
 * Island Sports and Fitness
 * Just Comics and More
 * Living World Journal
 * MACO magazines - MACO Caribbean Living, MACO People Trinidad, and MACO People Barbados
 * Paradise Pulse - online lifestyle magazine
 * Ranting Trini
 * St Augustine News - UWI
 * Scorch
 * SixthSpeed Tuner Magazine
 * Sweet TnT Magazine
 * Tobago Today
 * Topsoil Magazine
 * TT NRG - local publication on oil and gas
 * Trin Mag
 * Trinidad-Tobago Net
 * The Westerly
 * UWI Today
 * Vox
 * Who's Who in Trinidad and Tobago Business
 * Zorce Racing Magazine

News websites

 * www.trinidadexpress.com - Trinidad Express
 * www.tv6tnt.com - CCN TV6
 * www.cnc3.co.tt - CNC 3 TV
 * www.guardian.co.tt - Guardian
 * www.wired868.com - Wired 868
 * sweettntmagazine.com - Sweet TnT Magazine


text:
Talk:1 E-5 s

Really ya think anybody can hear 30 kHz? I'm 17, and I can very hardly hear 20 kHz played full-volume thru my earphones. Older people are supposed to have an even lower limit...

title: Talk:1 E-5 s


text:
Roman Catholic Archdiocese of New Orleans

The Archdiocese of New Orleans (Archidioecesis Novae Aureliae, Archidiocèse de la Nouvelle-Orléans, Arquidiócesis de Nueva Orleans) is a Latin Church ecclesiastical division of the Catholic Church spanning Jefferson (except Grand Isle), Orleans, Plaquemines, St. Bernard, St. Charles, St. John the Baptist, St. Tammany, and Washington civil parishes of southeastern Louisiana. It is the second to the Archdiocese of Baltimore in age among the present dioceses in the United States, having been elevated to the rank of diocese on April 25, 1793, during Spanish colonial rule.

Its patron saints are the virgin Mary under the title of Our Lady of Prompt Succor and St. Louis, King of France, and Cathedral Basilica of Saint Louis is its mother church with St. Patrick's Church serving as a pro-cathedral. The archdiocese has 137 church parishes administered by 387 priests (including those belonging to religious institutes), 187 permanent deacons, 84 brothers, and 432 sisters. There are 372,037 Catholics on the census of the archdiocese, 36% of the total population of the area. The current head of the archdiocese is Archbishop Gregory Michael Aymond.

The Archdiocese of New Orleans reflects the cultural diversity of the city of New Orleans and the surrounding (civil) parishes. As a major port, the city has attracted immigrants from around the world. When French and Spanish Catholics ruled the city, some encouraged enslaved Africans to adopt Christianity, resulting in a large population of African American Catholics with deep heritage in the area. Later, Irish, Italian, Polish, Bavarian, and other immigrants have brought their heritage and customs to the archdiocese. The last quarter of the 20th century also brought many Vietnamese Catholics from South Vietnam to settle in the city. New waves of immigrants from Mexico, Honduras, Nicaragua and Cuba also have added to the Catholic population.

The Archdiocese of New Orleans is also a metropolitan see of a province that spans the entire U.S. state of Louisiana. Its suffragan sees are the Diocese of Alexandria, Diocese of Baton Rouge, Diocese of Houma-Thibodaux, Diocese of Lafayette in Louisiana, Diocese of Lake Charles, and Diocese of Shreveport. the archdiocese is under chapter 11 bankruptcy due to the mounting cost of litigation from sexual abuse cases, and covid.

History
The Catholic Church has had a presence in New Orleans since before the founding of the city by the French in 1718. Missionaries served the French military outposts and worked among the native peoples. The area was then under the jurisdiction of the Bishop of Quebec. In 1721 Fr. Francis-Xavier de Charlevoix, S.J., made a tour of New France from the Lakes to the Mississippi, and visiting New Orleans, he describes "a little village of about one hundred cabins dotted here and there, a large wooden warehouse in which I said Mass, a chapel in course of construction and two storehouses".

In 1722 the Capuchins were assigned ecclesiastical responsibility for the Lower Mississippi Valley, while the Jesuits maintained a mission, based in New Orleans, to serve the indigenous peoples. The Jesuit vicar-general returned to France to recruit priests and also persuaded the Ursulines of Rouen to assume charge of a hospital and school. The royal patent authorizing the Ursulines to found a convent in Louisiana was issued September 18, 1726. Ten religious from various cities sailed from Hennebont on January 12, 1727, and reached New Orleans on August 6. As the convent was not ready, the governor gave up his residence to them. They opened a hospital for the care of the sick and a school for poor children.

France surrendered New Orleans and the rest of Louisiana Territory west of the Mississippi to the Spanish under the Treaty of Paris of 1763. From then until 1783, East Florida and West Florida were under British control, but both Florida colonies reverted to Spain as part of the Peace of Paris in 1783. Pope Pius VI erected the Diocese of Louisiana and the Two Floridas encompassing the pioneer parishes of New Orleans and Louisiana and both Florida colonies on April 25, 1793, taking its territory from the Diocese of San Cristobal de la Habana, based in Havana, Cuba. The diocese originally encompassed the entire territory of the Louisiana Purchase, from the Gulf of Mexico to British North America, as well as the Florida peninsula and the Gulf Coast. This date of erection makes the present Archdiocese of New Orleans the second oldest Catholic diocese in the present United States after the Archdiocese of Baltimore, which the same pope had erected as the Diocese of Baltimore on November 6, 1789. The new diocese encompassed the area claimed by Spain as Louisiana, which was all the land draining into the Mississippi River from the west, as well as Spanish territory to the east of the river in modern-day Mississippi, Alabama, and Florida

In April 1803, the United States purchased Louisiana from France, which had in 1800 forced Spain to retrocede the territory in the Third Treaty of San Ildefonso. The United States took formal possession of New Orleans on December 20, 1803, and of Upper Louisiana on March 10, 1804. John Carroll, the Bishop of Baltimore, served as apostolic administrator of the diocese from 1805 to 1812. The diocese became a suffragan of the see of Baltimore, which had been elevated to a metropolitan archdiocese in 1808, during this period. Archbishop Carroll's successor as apostolic administrator would eventually be the diocese's first resident bishop of the 19th century.

In 1823, Pope Pius VII appointed Joseph Rosati to the office of coadjutor bishop of the diocese. At the diocesan bishop's suggestion, the diocesan bishop was based in New Orleans while his coadjutor was based in St. Louis.

On 19 August 1825, Pope Leo XII erected the Apostolic Vicariate of Alabama and the Floridas, taking its territory from the Archdiocese of Louisiana and the Two Floridas. Although the two Florida territories were no longer part of the diocese, he did not change its title. But soon after, Bishop Rosati abruptly resigned the office of coadjutor bishop during a trip to Rome after which the Vatican decided to split the diocese again, making St. Louis a separate see. On 18 July 1826, the same pope
 * Erected the Diocese of St. Louis, taking its territory from the Diocese of Louisiana and the Two Floridas and the Diocese of Durango,
 * Erected the Apostolic Vicariate of Mississippi, taking its territory from the Diocese of Louisiana and the Two Floridas,
 * Changed the title of the Diocese of Louisiana and the Two Floridas to Diocese of New Orleans, and
 * Appointed Bishop Rosati as apostolic administrator of both the Diocese of New Orleans and the new Diocese of St. Louis.

On 19 July 1850, Pope Pius IX erected the Apostolic Vicariate of the Indian Territory East of the Rocky Mountains. On the same day, he elevated the Diocese of New Orleans to a metropolitan archdiocese.

On 29 July 1953, Pope Pius IX erected the Diocese of Natchitoches, taking its territory from the archdiocese and making it a suffragan of the same metropolitan see.

On 11 January 1918, Pope Benedict XV erected the Diocese of Lafayette in Louisiana, taking its territory from the archdiocese making it a suffragan of the same metropolitan see.

On 22 July 1961, Pope John XXIII erected the Diocese of Baton Rouge, taking its territory from the archdiocese and making it a suffragan of the same metropolitan see.

On 2 March 1977, Pope Paul VI erected the Diocese of Houma-Thibodaux, taking its territory from the archdiocese and making it a suffragan of the same metropolitan see.

In its long history, the archdiocese and the city of New Orleans have survived several major disasters, including several citywide fires, a British invasion, the American Civil War, multiple yellow fever epidemics, anti-immigration and anti-Catholicism, the New Orleans Hurricane of 1915, Segregation, Hurricane Betsy, and an occasional financial crisis, not to mention Hurricane Katrina. Each time, the archdiocese rebuilt damaged churches and rendered assistance to the victims of every disaster. More recently, the church has faced an increased demand for churches in the suburbs and a decline in attendance to inner-city parishes. The church has also weathered changes within the Catholic Church, such as the Second Vatican Council, and changing spiritual values throughout the rest of the United States.

The archdiocese sustained severe damage from Hurricane Katrina and Hurricane Rita. Numerous churches and schools were flooded and battered by hurricane-force winds. In the more heavily flooded neighborhoods, such as St. Bernard Parish, many parish structures were wiped out entirely.

Response to same-sex marriage
In early 2009, the state of Maine passed a law allowing same-sex civil marriage. In July 2009, the Archdiocese of New Orleans contributed $2,000 to a referendum campaign to overturn that law. According to Maine's "Commission on Governmental Ethics & Election Practices", the Diocese of Portland Maine spent over $553,000 to overturn the law.

Sex abuse scandal and 2020 bankruptcy filing
In November 2018, after consulting with community and civic leaders, the Archdiocese of New Orleans listed 81 clergy who were "credibly accused" of committing acts of sex abuse over decades while they were serving in the archdiocese. Some settled lawsuits filed against them while one, Francis LeBlanc, had been convicted in 1996.

In December 2019, former deacon Greg Brignac was arrested for multiple acts of abuse, including raping an altar boy at Our Lady of the Rosary Parish in the late 1970s. Brignac died before his trial, shortly after falling and breaking his back in jail in June 2020.

In January 2020, the New Orleans Saints football team admitted that Senior Vice President for Communications Greg Bensel had provided public relations advice to the archdiocese. Bensel gave them "...input on how to work with the media" regarding the sex abuse scandal. He advised the archdiocese to "Be direct, open and fully transparent, while making sure that all law enforcement agencies were alerted."

On May 1, 2020, the archdiocese filed for chapter 11 bankruptcy, affecting only the administrative office of the archdiocese, and not schools, Masses, and other ministries, citing the mounting cost of litigation from sexual abuse cases and the unforeseen financial consequences of the COVID-19 pandemic. The archdiocese, which had a $45 million budget, owed $38 million in bonds to creditors and was also facing more pending sex abuse lawsuits. The pending sex abuse lawsuits, which were suspended due to the bankruptcy filing, would probably have cost the already financially struggling archdiocese millions of dollars more. On August 20, 2020, victims of sex abuse by clergy who served in the archdiocese filed a motion in court to dismiss the bankruptcy. The case continued.

In May 2020, the board president of an archdiocesan ministry, who chose to remain anonymous, resigned his post. He claimed that he was forced out of his position because he was suing the archdiocese. In 2013, the man had told Archbishop Aymond that he had been molested in 1980 at St. Ann School in Metairie by archdiocesan priest James Collery. Collery died in 1987. In 2013, Aymond agreed to pay for the victim's counseling as needed. In 2019, this agreement was amended to cover six more years of counseling. However, the victim sued the archdiocese in April 2020, saying that he took this action after discovering that Collery had had other victims.

Also in May 2020, U.S. Bankruptcy Judge Meredith Grabill suspended all archdiocesan retirement benefits for priests credibly accused of sexually abusing minors. One of the priests, Paul Calamari, petitioned the court to reinstate his benefits. Speaking in a court session, Calamari told Grabill that he had a "failing" and a "sin" with a 17-year-old high school boy in 1973. In November, 2020, a news report revealed that the archdiocese had paid one of Calamari's alleged victims US$100,000 two years before, deeming the sex abuse allegations against Calamari to be credible.

On August 19, 2020, Brian Highfill was added to the archdiocesan list of credibly accused clergy, nearly two decades after he was first accused of sex abuse. A trove of love letters which Highfill wrote to one of his victims, Scot Brander, in the 1980s also backed allegations that he committed acts of sex abuse. Brander, who Highfill had known since he was ten, later committed suicide; his brother Michael Brander kept the letters and still pursued justice. The archdiocese refused until 2018 to deem sex abuse allegations against Highfill as credible, but then suspended him indefinitely from ministry; his was the 64th name added to the 2018 list of credibly accused clergy. Highfill, who was also accused of committing sexual abuse against two airmen while serving as an Air Force chaplain in the Archdiocese for the Military Services, died of cancer in January 2022 while still undergoing a criminal investigation by the U.S. Air Force Office of Special Investigations.

On October 23, 2020, archdiocesan priest Pat Wattigny was arrested in Georgia on a warrant issued by the St. Tammany Parish Sheriff's office, charged with four counts of molestation of a juvenile, sexual abuse of a teenage boy, while he was leading a church in Slidell. Wattigny allegedly confessed to the Archdiocese of New Orleans that he had started sexually abusing his victim in 2013.

In June 2023 it was revealed by hitherto secret church files—the district attorney refused to say whether a subpoena had been issued for the documents—that the last four archbishops of New Orleans had gone to "shocking lengths" to hide child abuse by a confessed molester who was still alive at the time. Priest Lawrence Hecker confessed to his superiors in 1999 that he had between about 1966 and 1979 sexually molested several teenagers that he had met due to his work as a priest. Hecker's confession said that Archbishop Philip Hannan spoke with him in 1988 about an accusation of sexual abuse. In 1996 Hannan's successor Francis Schulte deemed another allegation as unsubstantiated. Hecker was allowed to continue working until he retired in 2002.

In the aftermath of the 2002 sexual abuse scandal in the Roman Catholic Archdiocese of Boston, attorneys for the archdiocese, pressured by the scandal, reported Hecker, and a few other priests, to the New Orleans police, but only mentioned one case, and not that he had confessed. Hecker was never charged with a crime, although further accusations were made over time. The Catholic church adopted transparency policies after the Boston scandal, but the New Orleans archdiocese only acknowledged that Hecker was a predator on releasing the 2018 list of accused clergy. In early 2020, despite his having confessed to child abuse, the Vatican bestowed the honorific title of monsignor on Hecker.

The diocese continued paying Hecker and other abusers retirement benefits, until a judge overseeing the diocese's bankruptcy ordered payments to stop. It was not clear in June 2023, when the documents became public, whether Hecker, aged 91, would be charged. In August 2023, Hecker acknowledged his 1999 confession in an interview conducted jointly by WWL-TV and the British newspaper The Guardian. Hecker had confessed to committing "overtly sexual acts" with at least three underage boys in the late 1960s and 1970s and revealed his close relationships with four others until the 1980s. In September 2023, a grand jury indicted Hecker on charges of aggravated kidnapping, aggravated rape, aggravated crimes against nature, and theft. This led to Hecker turning himself in. He was booked, but entered a plea of not guilty. His bail bond was set at $800,000, though it was reported in January 2024 that he could not pay the bond, and remained in jail. It was also revealed that while being investigation for a separate child sexual abuse case in December 2020, Hecker confessed in a legal deposition that he still looked at child pornography. In April 2024, a new search warrant was issued that allowed police to seize more documents related to the investigation against Hecker, though Hecker himself was determined, shortly before this warrant was issued, to be mentally unfit to stand trial due to short-term memory loss, but a report found that Hecker's mental health indicated he could eventually recover from this condition, and become once again mentally fit to stand trial.

In October 2023 the archdiocese of New Orleans finally acknowledged that V.M. Wheeler, an attorney and church benefactor who had died that year after having been ordained a deacon despite the church receiving a report of earlier child abuse, had been a credibly accused child molester, after his victim received a substantial financial settlement and more than ten months after he pleaded guilty to child molestation. The victim said about the delay "They can't even do something as simple as put somebody on the list who admitted it". In December 2022, Wheeler was sentenced to five years probation, but died from pancreatic cancer in April 2023.

In December 2023, it was revealed that the Archdiocese's bankruptcy case would drag into 2024. No solid plan for either compensating victims or determining when to end the bankruptcy had been presented by the end of 2023, and the case continued in 2024.

Bishops of Louisiana and the Two Floridas

 * 1) Luis Ignatius Peñalver y Cárdenas (1795–1801), appointed Archbishop of Guatemala
 * 2) Francisco Porró y Reinado (disputed, 1801–1803), then appointed Bishop of Tarazona in Spain
 * 3) Louis-Guillaume DuBourg (1815–1825), appointed Bishop of Montauban and later Archbishop of Besançon in France

– Joseph Rosati (coadjutor bishop 1823–1825, apostolic administrator 1826–1829); resigned as coadjutor bishop 1826, appointed first Bishop of St. Louis 1827

Bishops of New Orleans

 * 1) Leo-Raymond de Neckere (1830–1833)

– Auguste Jeanjean (appointed in 1834; resigned before assuming office)
 * 1) Antoine Blanc (1835–1850), elevated to Archbishop

Archbishops of New Orleans

 * 1) Antoine Blanc (1850–1860)
 * 2) Jean-Marie Odin (1861–1870)
 * 3) Napoléon-Joseph Perché (1870–1883)
 * 4) Francis Xavier Leray (1883–1887)
 * 5) Francis Janssens (1888–1897)
 * 6) Placide-Louis Chapelle (1897–1905)
 * 7) James Blenk, S.M. (1906–1917)
 * 8) John W. Shaw (1918–1934)
 * 9) Joseph F. Rummel (1935–1964)
 * 10) John P. Cody (1964–1965), appointed Archbishop of Chicago (elevated to Cardinal in 1967)
 * 11) Philip M. Hannan (1965–1989)
 * 12) Francis B. Schulte (1989–2002)
 * 13) Alfred C. Hughes (2002–2009)
 * 14) Gregory M. Aymond (since 2009)

Former auxiliary bishops

 * Gustave Augustin Rouxel (1899–1908)
 * John Laval (1911–1937)
 * Louis Abel Caillouet (1947–1976)
 * Harold R. Perry, SVD (1966–1991)
 * Stanley Joseph Ott (1976–1983), appointed Bishop of Baton Rouge
 * Robert William Muench (1990–1996), appointed Bishop of Covington and later Bishop of Baton Rouge
 * Dominic Carmon, SVD (1993–2006)
 * Gregory Michael Aymond (1997–2000), appointed Coadjutor Bishop and later Bishop of Austin and Archbishop of New Orleans
 * Roger Paul Morin (2003–2009), appointed Bishop of Biloxi
 * Shelton Joseph Fabre (2007–2013), appointed Bishop of Houma-Thibodaux and later Archbishop of Louisville
 * Fernand J. Cheri, OFM (2015–2023), died in office

Other priests of this diocese who became bishops

 * Thomas Heslin, appointed Bishop of Natchez in 1889
 * Cornelius Van de Ven, appointed Bishop of Natchitoches in 1904
 * Jules Jeanmard, appointed Bishop of Lafayette in Louisiana in 1918
 * Robert Emmet Tracy, appointed Auxiliary Bishop of Lafayette in Louisiana in 1959 and later Bishop of Baton Rouge
 * Joseph Gregory Vath, appointed Auxiliary Bishop of Mobile-Birmingham in 1966
 * Gerard Louis Frey, appointed Bishop of Savannah in 1967 and later Bishop of Lafayette in Louisiana
 * William Donald Borders, appointed Bishop of Orlando in 1968 and later Archbishop of Baltimore
 * John Clement Favalora, appointed Bishop of Alexandria in 1986 and later Bishop of Saint Petersburg and Archbishop of Miami
 * Thomas John Rodi, appointed Bishop of Biloxi in 2001 and later Archbishop of Mobile
 * Joseph Nunzio Latino appointed Bishop of Jackson in 2003
 * Dominic Mai Luong, appointed Auxiliary Bishop of Orange in 2003
 * John-Nhan Tran, appointed Auxiliary bishop of Atlanta in 2022

Landmarks
St. Louis Cathedral is located on Jackson Square in the French Quarter of New Orleans. It was originally built in 1718, shortly after the founding of the city. The church building was destroyed by fire several times before the current structure was built between 1789 and 1794 during Spanish rule. During renovations to the cathedral between 1849 and 1851, St. Patrick's Church, the second-oldest parish in the city, served as the pro-cathedral of the archdiocese.

Parishes
The 108 parishes of the archdiocese are divided into 10 deaneries.

Schools
The Archdiocese of New Orleans has five colleges and over 20 high schools. Many of the parishes operate primary schools.

Previously Catholic schools were racially segregated. In 1962 there were 153 Catholic schools; that year the archdiocese began admitting black students into schools that did not admit them; that year about 200 black children attended the archdiocese's Catholic schools previously not reserved for black children. The desegregation occurred two years after public schools had integrated. Bruce Nolan of The Times Picayune stated that because Catholic schools had a later desegregation, white liberal and African-American groups faced disappointment but that the integration had not produced as intense of a backlash.

Seminaries

 * Notre Dame Seminary – New Orleans
 * Saint Joseph Seminary College – Saint Benedict

Ecclesiastical province of New Orleans

 * See: List of the Catholic bishops of the United States


text:
Philip Powell (architect)

Sir Arnold Joseph Philip Powell (15 March 1921 – 5 May 2003 ), usually known as Philip Powell, was an English post-war architect.

He was educated at Epsom College and then the Architectural Association.

He was the father of "Humane modernism", and is famous for designing the main stage at the Chichester Festival Theatre. He also designed the Skylon and the Churchill Gardens housing estate in Pimlico.

He founded a practice with Hidalgo Moya, Powell & Moya Architect Practice. Peter Skinner joined the practice in 1948 and later became a partner. They won a competition to build Churchill Gardens, Pimlico, a complex that houses 5,000 people in 1,800 flats. They were aged 24 and 23 respectively. They were then invited by Frederick Gibberd to design a housing project in Harlow New Town. Northbrooks sits imposingly above a valley to the south of the town centre, affording good views from and to the four-storey slab blocks. However, arguments with Harlow Design Corporation over the use of flat roofs led to the pair terminating their involvement prior to completion. They undertook no more work in the town, much to the disappointment of Gibberd, who had lectured them at the Architects' Association School.

They designed the Skylon Installation at the 1951 Festival of Britain, which sought to instil a sense of positive feeling at a time of postwar depression.

Powell designed Mayfield School for Girls, West Hill, Putney, London, S.W.15.; a number of Oxford and Cambridge University buildings including Wolfson College, Oxford, Blue Boar Quad at Christ Church, and Cripps Court at Queens' College, Cambridge, the courtyard at the Museum of London and Chichester Festival Theatre.

In 1974, Powell and Moya became the first to win the RIBA Gold Medal for architecture as a Practice.

Powell was knighted in 1975 after years of dedicated work as a member of the Royal Fine Arts Commission. He died in London.

National Life Stories conducted an oral history interview (C467/11) with Philip Powell in 1997 for its Architects Lives' collection held by the British Library.

title: Philip Powell (architect)


text:
Interstate 794

Interstate 794 (I-794; also known as East–West Freeway, Lake Parkway, and Lake Freeway) is a 3.75 mi auxiliary Interstate Highway in Milwaukee County in the US state of Wisconsin. It is one of two auxiliary Interstates in the Milwaukee metropolitan area, serves the lakefront and the Port of Milwaukee, and connects downtown with the southeastern suburbs of St. Francis, Cudahy, and South Milwaukee.

Route description
I-794 begins at the Marquette Interchange in downtown Milwaukee, where I-94 and I-43 meet. It continues eastward through downtown and turns southward near Lake Michigan at Lincoln Memorial Drive. The route crosses the Milwaukee River and the Port of Milwaukee as well as the Henry Maier Festival Park via the Hoan Bridge. The entire route is elevated on a viaduct. The Interstate designation ends at exit 3 at Carferry Drive, which provides access to the Lake Express ferry to Muskegon, Michigan; the highway continues south as State Trunk Highway 794 (WIS 794), also known as the Lake Parkway, to the intersection of Pennsylvania and Edgerton avenues on Cudahy's west side, running parallel and adjacent to the east side of Milwaukee Mitchell International Airport. Traffic volumes on I-794 range from 40,400 vehicles per day on the Hoan Bridge to 100,000 on the east–west Freeway.

History
The original plans for the Lake Freeway called for it to begin north of downtown Milwaukee at a connection to the proposed Park East Freeway, then to travel south from the downtown Milwaukee area to Milwaukee Mitchell International Airport. However, the Hoan Bridge was the only segment of the freeway to be built before strong opposition to the freeway resulted in its cancelation. This led to the Hoan Bridge being called the "Bridge to Nowhere" as it sat unused, with both of its ends unconnected to any other road, for three years. The unfinished bridge was long held as being used as the site of the car chase scene in the movie The Blues Brothers. In a 2016 article for the Shepherd Express, author Michael J. Prigge, pointing out that the bridge had been opened for two years when the film was shot, indicated another incomplete segment of I-794 had been used for the scene. An east–west freeway was later constructed between the Marquette Interchange and the Hoan Bridge, creating what is now known as I-794.

As part of his campaign for a more livable city in Milwaukee, Mayor John Norquist proposed to tear down the I-794 portion of the east–west freeway in 1995 in favor of a surface boulevard. His opposition to the freeway was rooted in the freeway cutting off the Historic Third Ward from the rest of downtown Milwaukee and hindering development in the area. His effort failed when suburban opposition to the removal cited increased traffic volume on the road as well as the new Lake Parkway nearing completion. After opening, the Lake Parkway increased traffic volumes on I-794 to 111,000 vehicles per day by 2004.

The Marquette Interchange construction project undertaken between 2004 and 2008 rebuilt the east–west viaduct section of I-794 between the interchange and the Milwaukee River.

In February 2010, Milwaukee County Supervisor Patricia Jursik and South Milwaukee Mayor Tom Zepecki proposed a plan to expand I-794/Lake Parkway to Racine County. The expansion would follow an existing railroad corridor and was intended to relieve traffic along I-94.

, WisDOT is studying several options for reducing the footprint of or demolishing the portion of I-794 between the Marquette Interchange and the Hoan Bridge, with construction tentatively scheduled to begin in 2026.

title: Interstate 794


text: Category:Ancient Semitic religions

title: Category:Ancient Semitic religions


text:
Talk:Walkers-ABB Electric Multiple Unit

Votes for deletion
This page was recently nominated for deletion, and the consensus decision was to keep it. The deletion debate is archived here. ugen 64 20:43, 20 Apr 2005 (UTC)

title: Talk:Walkers-ABB Electric Multiple Unit


text:
Pilsdon Pen

Pilsdon Pen is a 277-metre (909 ft) hill in Dorset in South West England, situated at the north end of the Marshwood Vale, approximately 4.5 mi west of Beaminster. It is Dorset's second highest point and has panoramic views extending for many miles. It was bequeathed to the National Trust by the Pinney family in 1982. For many years it was thought to be Dorset's highest hill, until modern survey revealed that nearby Lewesdon Hill was 2 metres higher.

Geology
The hill is a lower greensand Cretaceous outcrop situated amongst Jurassic strata of marl and clay, at the border between the chalk of South-East England and the granite of Devon and Cornwall.

Archaeology
The hill is topped by an Iron Age multivallate Durotrigian hillfort which was excavated in the 1960s by Peter Gelling of the University of Birmingham with his wife Margaret Gelling at the request of Michael Pinney. The remains of 14 roundhouses were uncovered near the centre of the hill fort. Surveys were also carried out by the National Trust in 1982, the Royal Commission on the Historical Monuments of England in 1995, and the University of Bournemouth in 2016. There are differing views as to the age of the rectilinear (square) structures in the centre of the fort: they may be medieval "pillow mounds" (man-made mounds for breeding rabbits), or could be earlier in origin. There is no clear evidence to distinguish the other mounds between pillow mounds and burial mounds, and the acid soil causes almost all bone and pottery to be in very poor condition. The National Trust in the 1982 excavations (which restored the mounds to their original profile prior to Gelling's excavation) viewed them as medieval; Gelling thought there was a case they were earlier. Additional rectilinear structures are noted in the 1999 National Trust Resistivity survey.. The 2016 survey shows over 60 roundhouses, some with overlapping locations, indicating a long period of occupation.

The hillfort and associated remains are a scheduled monument and it was on the Heritage at Risk Register but was removed in 2022 as a result of the Hillforts and Habitats Project.

Landscape
Other notable high points in the vicinity are Lewesdon Hill (279 m), Dorset's highest point some 4 kilometres to the east, and Blackdown Hill (215 m), about 2 kilometres northwest. Though using the spelling Pillesdon, it was the central triangulation point for the area between 12 April and 1 June 1845 for the Principal Triangulation of Great Britain.

Dorothy and William Wordsworth
In 1795–7 Dorothy and William Wordsworth lived at Racedown House—a property of the Pinney family—to the west of Pilsdon Pen. They walked in the area for about two hours every day, and the nearby hills—including Pilsdon Pen—consoled Dorothy as she pined for the fells of her native Lakeland. She wrote, "'We have hills which, seen from a distance almost take the character of mountains, some cultivated nearly to their summits, others in their wild state covered with furze and broom. These delight me the most as they remind me of our native wilds.'"

title: Pilsdon Pen


text:
Leonora O'Reilly

Leonora O’Reilly (February 16, 1870 – April 3, 1927) was an American feminist, suffragist, and trade union organizer. O'Reilly was born in New York state, raised in the Lower East Side of New York City. She was born into a working-class family and left school at the age of eleven to begin working as a seamstress. Leonora O’Reilly’s parents were Irish immigrants escaping the Great Famine; her father, John, was a printer and a grocer and died while Leonora was the age of one, forcing her mother, Winifred Rooney O’Reilly, to work more hours as a garment worker in order to support Leonora and her younger brother.

O’Reilly worked from 1903 to 1915 an organizer and recruiter for the Women’s Trade Union League (WTUL). On the streets of New York, O’Reilly spoke in public for labor reform and women’s suffrage; her skills enabled her to represent women in 1911 at a New York Senate Committee on Suffrage as well as in various public meeting halls.

Family life
Leonora O'Reilly was the daughter of John O'Reilly, a printer and member of the Knights of Labor, and Winifred (Rooney) O'Reilly, an Irish-born dressmaker. John O'Reilly died when Leonora was one year old. Upon his death, Winifred O'Reilly supported herself and the child by sewing and taking in boarders.

O'Reilly accompanied her mother to meetings at Cooper Union and her father's friend, Victor Drury, helped instill in her an appreciation for the Italian nationalist Mazzini. O'Reilly counted among her influences radical Catholic priest and social justice advocate Fr. Edward McGlynn and anarchist Peter Kropotkin.

Leonora and Winifred O'Reilly both made their home in Brooklyn.

In 1907, Leonora O'Reilly, who never married, adopted a child, Alice. Alice died in 1911.

Personal life
At age 16, O'Reilly joined the Comte Synthetic Circle, a self-education group in the Lower East Side of New York. Through this group, O'Reilly met her mentor, Victor Drury. Drury was a French-born intellectual, Knights of Labor activist, and anarchist; he had introduced O'Reilly to many books which helped compensate for her lack of formal education.

In 1898, Leonora O’Reilly took art courses at the Pratt Institute in New York graduating in 1900. She was supported in this and other activities by a wealthy Boston philanthropist named who, in 1897, provided O'Reilly with an annual salary, allowing her to leave wage work for full-time labor organizing. In 1909 O'Reilly was deeply involved in the New York Shirtwaist Strike, the Uprising of the 20,000. In part in reaction to what she thought was the betrayal of wealthy women supporters of the shirtwaist workers, in 1910, O'Reilly became a member of the Socialist Party of New York.

Nonetheless, she remained a dedicated supporter of women's rights and woman suffrage. In 1912 O’Reilly founded the Wage Earners Suffrage League, the "industrial wing" of the Woman Suffrage Party, and had called for more fair wages which many upper-class women were not as likely to support. O’Reilly had an ‘equal pay for equal work’ plan for the movement after they had made a dent in their efforts. O'Reilly served as the president of the Wage Earner’s Suffrage League from 1911 to 1912. In this capacity she served as a volunteer investigator to the Triangle Shirtwaist Factory fire of 1911.

In 1912, O'Reilly was appointed as the Chair of the Industrial Committee of the New York City Women Suffrage Party.

Nicknamed as 'the agitator,' O'Reilly worked to empower the voice of women workers, rather than supporting their interests on the public platform alone. When speaking about disenfranchised women workers, she would frequently refer to them as ‘intelligent women’ and ‘thinking women’ because that is how O’Reilly perceived them, despite the patriarchal social-norms that at the time did not think as highly of the women. This was made evident throughout her speeches, but notably in her 1896 speech titled "Organization" in which she put heavy emphasis on providing the unprivileged class of workers a sense of class-consciousness against the big industries, which O’Reilly felt had exploited their hard labor.

In 1915, O'Reilly served as the Trade Union Delegate to the International Congress of Women. At this time O'Reilly was 45 years old and she began to suffer from the early stages of heart disease which would slowly trump her ability to be an energetic activist.

In 1919, O'Reilly again served as the Trade Union Delegate, this time to the International Congress for Working Women.

In 1925 and 1926, O'Reilly taught courses at New York's New School for Social Research; these courses were on topics related to 'the theory of the labor movement'.

In 1927, O'Reilly died at the age of 56 due to heart disease.

Irish-American Female Leadership
When Irish nationalism gained prominence in the U.S in the early 1880s, it enabled Irish-American women their first experiences in the public sphere. They advocated for Irish independence when Irish men and women were oppressed back home. Within the nationalism movement in Ireland, radical aspects including a worker-centered agenda was called for in America –one that would "restore to producers the fruits of their labor". This movement attracted Irish American workers and drew women into reform movements beyond the scope of nationalism. Those who sought to reform did so to advocate for the exploited and vulnerable in America. Due to the lack of support from men in the labor movement, women turned to each other and formed alliances with those of middle-class status to seek remedies to aid “the working girl”. This ultimately brought them beyond their own ethnic and class circles, into broader American reform tradition.

The prevalence of Irish women organizers during the late 19th and early 20th century can be attributed to the numerous Irish women in the female labor force during that period. Women accounted for a large proportion of the overall Irish immigration population, and the highest among other immigrant groups. Due to the high occurrence of poverty among immigrants, it was essential for women to find work in addition to men. The occurrence of late marriage, coupled with a less family-centered ethnic tradition enabled Irish American women to gain employment. Notably, it was not considered off-limits for single Irish women to work. Without the need to tend to marriage and household duties, women were allowed to work and thus contributed to the rise of Irish American female activists. It was a source of support for O’Reilly’s decision to not marry, and a tradition in which that decision would not be considered deviant. Although a career as a labor activist was not a field open to women, the prominence of Irish American men in organizing influenced women to pursue it. It is evident that this cultural pattern enabled women to participate and remain in the labor force.

Unlike O’Reilly, many reformers of the era were well-educated, middle-class Protestant reformers. O’Reilly left school at an early age to follow her mother’s trade – sewing. She faced poverty, brutal working conditions and unemployment that came with the Gilded Age. Like most Irish-American women activists, knew the injustices of industrial capitalism. The first Irish-American women to embrace social reform did so to advocate for the working-class in industrial America. Hence, ethnicity and class are main factors contributing to their entry into public life.

Leonora O'Reilly's Cause
Leonora O’Reilly’s experience growing up working-class allowed her to identify with the labor movement, which she saw as crucial for defending people, particularly women of her class. As a third-generation working woman, O’Reilly justified her right to speak for women in the labor force because of the cumulative experiences of a working mother and grandmother. In addition to focusing on women’s place in society, O’Reilly advocated for changes that would allow women from unskilled to more skilled positions. She argued industrial education was crucial for the liberation of working women, and trade schools for girls in the absence of apprenticeships available to boys. She was convinced wage equality would be possible when women became skilled workers. Therefore, O’Reilly saw women’s suffrage as a route to equal political rights and ultimately wage equality. It is notable that during the Irish Rebellion, O’Reilly devoted her attention to support of Irish nationalism to international labor issues.

Career and political activism
O'Reilly began working in a factory at age 11 as the assistant to a seamstress in New York.

in 1881, at the age of eleven, Leonora was forced to give up school to work in a New York collar factory, earning $1 per dozen finished collars. When the pay dropped to 50 cents three years later, O’Reilly joined the knights of labor and participated in her first strike.

Leonora O’Reilly early in her life became engaged with the labor reform and women’s suffrage movements and at 16 she joined the Knights of Labor with her mother, Winifred O'Reilly, who soon followed her daughter's lead. Leonora belonged to many organizations composed of both working class and elite men and women. Mentors helped further her education. After attending the Pratt Institute in Brooklyn, O'Reilly and her mother became residents at the Asacog House, a settlement house in Brooklyn. She also taught at the Manhattan Trade School.

After being formally introduced to labor rights efforts, in 1886 O'Reilly formed the cross-class Working Women’s Society.

O’Reilly assembled a group of fellow collar makers to discuss their injustices and explore possible solutions. Together with other women activists, Leonora solidified the group and held discussions on how to build unionism among the exploited workingwomen in New York City. The group was soon composed of shop women and factory operatives, including Alice L. Woodbridge and Ida Van Etten. Together they helped organize the Working Women’s Society. Its objectives were “to found trades’ organizations in trades where they at present do not exist, and to encourage and assist labor organizations to the end of increasing wages and shortening hours”.

At this time, Louise Perkins, a women’s activist and philanthropist, had taken interest in O’Reilly’s work, inviting her to membership in New York’s Social Reform Club as this group would often speak on the contemporary issues surrounding the political economy. Only with the financial support of elite women such as Louise Perkins was O'Reilly able to give up manual labor and become a full-time labor organizer with the Women's Trade Union League.

O’Reilly organized the local women’s United Garment Workers of America in 1897.

In 1903, O’Reilly joined the Women’s Trade Union League (WTUL) which sought to bring women into labor unions. In 1903, she served as the WTUL vice-president.

The Women’s Trade Union League included working class women and also those from middle and upper-class families. WTUL also was open to women of all ethnic backgrounds as their diverse membership included Italian, Eastern European Jewish, and Irish women. The WTUL reported in the year between 1908 and 1909, O'Reilly had officially given 32 speeches credited to her name alone, while between 1909 and 1913, reports suggest she gave speeches nearly every day.

O'Reilly advocated to bring women to the vote, where they would gain independence and confidence men often thought they lacked. Suffrage was essential to better working conditions, such as abolishing sweatshops, raising wages, reducing work hours and helping them unionize. “Behind suffrage” Leonora wrote, “is the demand for equal pay for equal work” and that women workers would cease to be a threat to union men’s wage scales once they gained the vote.

As a WTUL organizer, and the vice president of New York city’s WTUL she helped organize the 1909 New York city strike nicknamed the uprising of the 20,000, by raising money to support strikers, urging boycotts of firms being struck, and organizing mass protests. She also galvanized protests following the Triangle factory fire of 1911, by using the tragedy to build support for factory safety reforms.

Because the WTUL consisted of working-class individuals who lacked education and money, they were unable to organize effectively without the aid of powerful allies. Thus, the league was dominated by affluent middle-class women who were educated, had financial ability and political clout. These progressive reformers attempted to steer workers away from radical influences, particularly the Socialist Party which O’Reilly and Rose Schneiderman, a fellow WTUL leader and organizer, were members of. This resulted in issues of credibility between classes within the league and Socialists members distrusted the work of these affluent reformers. As such, O’Reilly and Schneiderman often felt torn by competing loyalties. The league seemed to them “to act out patronizing benevolence that had little to do with real coalition building”, and the two leading organizes were angered by what they saw as attempts of allies to manipulate them. Eventually, O’Reilly resigned in Jan 1906, claiming an “overdose” of allies.

In 1909, O’Reilly was a part of the New York Shirtwaist Strike of 1909, also known as the ‘Uprising of 20,000’. This same year, O’Reilly joined the recently founded National Association for the Advancement of Colored People (NAACP),  supporting African American rights. She also was supporting peace efforts, speaking critically of World War I.

O'Reilly founded the Wage Earner’s Suffrage League in 1911 and served as its president from 1911 to 1912.

O’Reilly and Schneiderman founded the league on March 22, 1911. O’Reilly was a senior member and a street corner speaker who because of her excellency, was elected president. The league’s goal was threefold “to urge working women to understand the necessity for the vote, to agitate for the vote, and to study how to use the vote when it has been acquired”.

An ardent socialist, Leonora O'Reilly was a delegate to the 1915 Hague Women's Peace Convention, sailing through mine-laden waters aboard the MS Noordam. She also cooperated with Indian independence organizations. Around 1918, O'Reilly devoted herself to the radical section of American Irish nationalism.

In 1919 O’Reilly spoke at the International Congress for Working Women in Washington D.C. Despite O’Reilly’s lack of formal education, she was given the opportunity to teach a course at New York’s New School for Social Research on ‘the theory of the labor movement’ in 1925 and 1926.

International Women's Day
The first International Women's Day (IWD) was declared and celebrated on February 23, 1909. The American Socialists declared IWD to be on the last Sunday of the month of February. This holiday sought to highlight the 'means by which to unite the popular community around a set of common goals', human rights in the form of equal wages, social status, and voting rights for all women.

On February 23, 1909, in New York City's Murray Hill Lyceum at 34th and 3rd Avenue, Leonora O'Reilly spoke to over two-thousand audience members explaining the principles of equal rights and demanding women's equal right to vote. This was the first official celebration of the holiday which led a path towards historical accountability for women's rights all over the world. The holiday was not widely celebrated as many American and European socialists were less interested in the suffragist movement as the idea of promoting full women's rights was seen as subordinate to the economic advancement of male working class citizens.

There is some controversy between American and European historians and women's rights activists as to when the International Women's Day was first established. Some believe that the first American IWD was on March 8, 1907, a day marking the 50th anniversary of the New York Strike of Female Textile Workers. The European women's rights activists had declared their International Women's Day on March 18, 1911.

The Irish Rebellion
Leonora O’Reilly became involved in support of the Irish Revolution, an uprising against British rule of Ireland founded in opposition to imperialistic policies. During the years between 1916 and 1923, Irish nationalists sought help from Irish labor movement leaders in the US, as a response to the US support of the British in World War I. Labor leaders in Ireland encouraged Irish immigrants in the US to boycott British goods, pass trade-union resolutions in favor of the Irish Revolution and for US diplomatic recognition of the Irish Republic. Irish nationalists reasoned that Irish American labor leaders should support the movement as they were fighting for justice and the equality of all workers. Moreover, it was argued that British imperialism damaged American workers, notably related to the elite Anglo-Protestant groups in the US siding with the British and discriminating against Irish American workers. O’Reilly responded positively to Irish nationalists later in her career and became a key figure in international networks that supported the Irish Rebellion. O’Reilly was involved in an array of organizations associated with the Irish Rebellion, including Cumann na mBan (Irish Women’s Council), the Friends of Irish Freedom, the Irish Progressive League, the Labor Bureau of the American Commission of Irish Independence, the American Women Pickets for the Enforcement of American War Aims, and the Irish Women’s Purchasing League.

O’Reilly was notable for using her contacts to drive support for boycotts. The first was a boycott by dockworkers who refused to unload British cargoes across major American cities including New York, Boston, Philadelphia, New Orleans and Galveston. This led to O’Reilly organizing a group from the American Women Pickets for the Enforcement of American War Aims to incite the first group of dockworkers in New York to walk off their jobs and which led to similar actions by groups in other cities. The movement attracted international attention, particularly from Irish republican women leaders who came to the US to attract backing for the Irish Rebellion.

Later, O’Reilly was involved in a consumer boycott of British goods. This campaign was led by Chicago Federation of Labor President John Fitzpatrick and labor lawyer Frank Walsh of the Labor Bureau of the American Commission on Irish Independence. O’Reilly published a list in conjunction with the Women’s Purchasing League of goods to be boycotted, and using a rational that women did most of the shopping. Regardless of its financial impact, the boycotting campaign highlighted a division within the American Federation of Labor (AFL) over the question of imperialism. AFL leaders advocated that the labor movement should support government foreign policies. This support might then be conceded during times of national crisis to achieve concessions for American workers. By contrast, O’Reilly sided with other labor leaders, such as John Fitzpatrick, in a fundamental opposition to imperialism. Even when at odds with government policy, she believed such opposition was an appropriate purpose of the labor movement and a primary focus of labor solidarity.

title: Leonora O'Reilly


text:
Hidalgo Moya

John Hidalgo Moya (5 May 1920 – 3 August 1994), sometimes known as Jacko Moya, was an American-born architect who lived and worked largely in England.

Biography
Born 5 May 1920 in Los Gatos, California, US, to an English mother and Mexican father, Moya lived in England from infancy. He formed the architectural practice Powell & Moya Architect Practice with Philip Powell.

Among other projects, Powell and Moya designed Chichester Festival Theatre, the Skylon (the landmark structure of the 1951 Festival of Britain), Churchill Gardens in Pimlico, Northbrooks in Harlow, St Paul's School, London, the Museum of London, Christ Church Picture Gallery, Oxford and Wolfson College, Oxford.

Moya retired in 1992 to live in Rye, Sussex, England. He died in Hastings on 3 August 1994 age 74.

title: Hidalgo Moya


text:
Talk:Walkers-AdTranz Suburban Multiple Unit

Votes for deletion
This page was recently nominated for deletion, and the consensus decision was to keep it. The deletion debate is archived here.


text:
John Williamson (geologist)

John Thoburn Williamson (1907 –1958) was a Canadian geologist famous for establishing the Williamson diamond mine in present-day Tanzania.

Early life
Williamson was born in 1907 in Montfort, Quebec. He attended McGill University, where he initially intended to study law, but became interested in geology after accompanying a friend on a summer field expedition to Labrador. He subsequently earned bachelor's, master's, and Ph.D. degrees in geology, completing his studies between 1928 and 1933.

Williamson mine
After completing his studies, Williamson travelled to South Africa with one of his professors, where he eventually took a job with Loangwa Concessions, a De Beers subsidiary in what was then Northern Rhodesia (now Zambia). He then moved on to work at the Mabuki diamond mine, which he purchased from the owners in 1936 when they had decided to shut the mine down. Williamson struggled to support himself with the operations of the Mabuki mine, while using it as a base for diamond prospecting in the region. In 1940, he discovered the diamond-bearing kimberlite pipe at Mwadui that he would develop over the coming years into the Williamson diamond mine. The diamond mine at Mwadui was closely managed by Williamson, who by the 1950s had developed a diamond mining operation renowned for its efficiency and technological innovations. By 1952 the mine was operating at 10,000 tons per day. The mine's production, which Williamson owned in full, made him one of the richest men in the world by the time of his death in 1958 of cancer. The mine, famous for being the first significant diamond mine outside of South Africa, continues to operate today, and the total production from 1941 to 2008 has been estimated at 20 million carats (4,000 kg) of diamonds.

The mine produced many fine gems including the Williamson pink diamond, a pink 54.5 carat rough diamond presented to Princess Elizabeth and Prince Philip on the occasion of their wedding in 1947. Cut by Cartier to a 23.6 carat gem, it became the centerpiece of the Williamson Diamond Cartier brooch made for the Queen in 1952.

Legacy
John Williamson was never married; upon his death the mine was left to his three siblings, who promptly sold the mine for £4 million GBP to a partnership between De Beers and the government of Tanzania (then Tanganyika).

The life of John Williamson was adapted into the biographical novel The Diamond Seeker by John Gawaine (a pen name), which was published in 1967. The book depicts Williamson as quiet to the point of secretive, and something of a womanizer. However, it also hails him as the last of the great diamond prospectors, who were able to find meaningful deposits and establish significant, successful mines without outside resources or support. While the book is known to have taken some liberties with the facts, it is one of the few biographical sources available. John Gunther in Inside Africa gives an account of a visit to the mine, describing Williamson as (partly on account of ill health) "an almost total recluse" whose one hobby was collecting first edition books. In 2011 Williamson was inducted into the Canadian Mining Hall of Fame.

title: John Williamson (geologist)


text:
User:Kriti

My name is Kriti Godey. I was born on January 13, 1990.

title: User:Kriti


text:
User talk:Suril.amin

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, you can sign your name on Talk and vote pages using three tildes, like this: ~~~. Four tildes (~~~~) produces your name and the current date. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome!
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Fair use rationale for Image:IEProSettings.JPG
Thanks for uploading or contributing to Image:IEProSettings.JPG. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in Wikipedia articles constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use. Suggestions on how to do so can be found here.

Please go to the image description page and edit it to include a fair use rationale. 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 you have uploaded other fair use media, consider checking that you have specified the fair use rationale on those pages too. You can find a list of 'image' pages you have edited by clicking on the "my contributions" link (it is located at the very top of any Wikipedia page when you are logged in), and then selecting "Image" from the dropdown box. Note that any non-free media lacking such an explanation will be deleted one week after they have been uploaded, as described on criteria for speedy deletion. 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? Rettetast (talk) 21:57, 31 July 2008 (UTC)

Possibly unfree File:IEProLogo.gif
A file that you uploaded or altered, File:IEProLogo.gif, has been listed at Possibly unfree files because its copyright status is unclear or disputed. If the file's copyright status cannot be verified, it may be deleted. You may find more information on the file description page. You are welcome to add comments to its entry at if you are interested in it not being deleted. Thank you. -- Skier Dude ( talk  03:57, 14 September 2010 (UTC)

title: User talk:Suril.amin


text:
User talk:Misterhope

This account has been permanently blocked from editing as a sock puppet of, used to spam articles. Mel Etitis ( Μελ Ετητης ) 20:48, 20 Apr 2005 (UTC)

 * Halleluiah. --Goethean 20:55, 20 Apr 2005 (UTC)

title: User talk:Misterhope


text: User:Kevin Saff/Mancala 2x6 plus 2

title: User:Kevin Saff/Mancala 2x6 plus 2


text:
Šarruma

Šarruma, also romanized as Šarrumma or Sharruma, was a Hurrian god. He could be depicted in both anthropomorphic form, sometimes riding on the back of a leopard, and in the theriomorphic form as a bull. His character is not fully understood, though it is known that he could function as a mountain god. He was regarded as a son of Ḫepat and Teshub. He was also linked to various moon deities. Additionally, the only mythological text he appears in addresses him as a messenger (sukkalu) of Kumarbi. He was worshiped by Hurrians in southeastern Anatolia and northern Syria, for example in Kummanni and Lawazantiya in Kizzuwatna. From this kingdom he was introduced to the Hittite pantheon as well. Hittite influence in turn resulted in his introduction to cities such as Aleppo, Emar and Ugarit. He was also venerated in Luwian religion in the first millennium BCE, with theophoric names invoking him attested from as late as the Hellenistic period in Cilicia and Lycia.

Name
Multiple writings of the theonym Šarruma are attested in cuneiform texts, for example šar-ru-ma, šar-ru-um-ma, šar-ma and partially logographic LUGAL-ma and LUGAL-um-ma, which depended on the well attested use of the sumerogram LUGAL to render the phonetically similar Akkadian word šarru, "king". In the Ugaritic alphabetic script, it was written ṯrmn. This form of the name is vocalized as Ṯarrumannu by Dennis Pardee. In hieroglyphic Luwian it could be rendered as 80+má, 80+mi, 81+r-ma or sa5+r+ru-ma, with 80 and 81 being modern designations for two Luwian signs resembling the lower half of the human body. Both of them effectively functioned as logographic representations of the name Šarruma, and they are sometimes transcribed as, respectively, SARRUMA and SARMA, with the proposed shortening of the name in Luwian context designating the simpler sign. However, as noted by Ignasi-Xavier Adiego it is disputed if clear evidence for the use of the contracted form Sarma exists, as when spelled phonetically in Luwian sources, the name is never contracted. Since in theophoric names logograms were typically used, the only possible attestation of Sarma is an ambiguous toponym, Urhisarma, which might instead contain the unrelated theonym Arma, and the names of Luwian rulers in Neo-Assyrian sources, Sandasarme and Wassurme, which might only represent a parallel to other cases of Assyrian modification of Anatolian personal names and place names, for example Sapalulme for Suppiluliuma or Urbillu for Warpalawa.

The etymology of Šarruma's name remains uncertain, with no conclusively proven proposals postulated yet. Daniel Schwemer refers to it as an "Anatolian" name, but acknowledges that its meaning cannot be established yet. Dennis Pardee and Gary Beckman classify it as Hurrian.

Plural forms
In addition to the basic theonym Šarruma, a diminutive plural form, Šarrumanni, is known from a prayer of Puduḫepa, which indicates it referred to a dyad of minor gods believed to intercede with Šarruma on behalf of petitioners. According to Piotr Taracha this can be considered an example of a phenomenon typical for the bronze age folk beliefs of southern Anatolia and northern Syria, with analogous derivatives also attested for Allanzu, Maliya, Ninatta and Kulitta.

A plural variant of the local form of the name, Ṯarrumannūma, is attested in the Ugaritic texts too. RS 1.001, the first text discovered during excavations in Ugarit, a set of instructions for a ritual taking place over the course of a single day and night, mentions that these deities were present in the royal palace alongside Shapash through the described night.

Character and iconography
Most commonly Šarruma was depicted in art as an anthropomorphic deity, though he is portrayed in the form of a bull on the Hanyeri relief. Taracha argues that the latter type of depictions represents his oldest iconography. In the Yazılıkaya sanctuary and on a relief from Malatya he is portrayed standing on the back of a leopard. His weapon was a golden lance, as stated in the text KBo 21.34 + IBoT 1.7.

Šarruma was seemingly a multifaceted deity and his character is not fully understood. He is well attested as a protective deity. He could also take the role of an intercessor between worshipers and Teshub and Ḫepat. Modern authors additionally often describe him as a mountain god. Piotr Taracha argues it might have been his oldest characteristic. He could be referred to as the "king of the mountains", as indicated by an inscription from Hanyeri which labels him as MONS.REX in hieroglyphic Luwian. He might already be addressed as a mountain deity in an earlier prayer of Puduḫepa. Marie-Claude Trémouille has suggested that the names of a mountain located near the entrance of the realm of Mot in the Ugaritic Baal Cycle (KTU 1.4 VIII 1-20), which she vocalizes as Ṯarrummagi, might also be derived from Šarruma's name, which could be further evidence for his perception as a deity associated with mountains. However, this proposal is not universally accepted, and while it is agreed that the name does not originate in any Semitic language and might be Hurrian, Mark S. Smith and Wayne Pitard note linking it with Šarruma does not account for the fact that this toponym, which is rendered in the Ugaritic alphabetic script as ṯrmg, has a g as the final consonant. Ultimately its origin remains unknown.

Associations with other deities
The goddess Ḫepat was considered Šarruma's mother. In offering lists he most commonly appears directly after her, and they could be worshiped together as a dyad. The latter phenomenon reflects a broader pattern of worship of dyads of deities in Hurrian religion, with other well attested examples including Allani and Ishara, Hutena and Hutellura, Ninatta and Kulitta or Umbu and Nikkal. Volkert Haas argued that that Šarruma was originally the partner (paredros) of Ḫepat. However, as noted by Marie-Claude Trémouille and Daniel Schwemer, no evidence in favor of this interpretation can be found in primary sources, and it is safe to assume the connection between them was only ever considered to be that between parent and child.

Šarruma's father was Teshub. As attested in Hurro-Hittite sources, he could be referred to as the "calf" (ḫubidi, AMAR-ti) of this god. It is possible that this title reflected the theriomorphic form of Šarruma. Schwemer notes it is one of the examples of a broader trend of associating bull gods with Teshub, also attested for Tilla, Šeri and Ḫurri. Gernot Wilhelm argues that the father-son relationship between Teshub and Šarruma constituted a late development. Schwemer dates it to the fifteenth century BCE, and presumes it originated in Kizzuwatna. Piotr Taracha notes that the connection between these two gods could be referenced in sources focusing on relations between members of the Hittite royal family, for example Urhi-Teshub while holding the position of the presumptive heir (tuḫkanti) of his father used a seal depicting him with Šarruma. It has also been noted a single Hittite ritual (KUB XXXIX 97) names Teshub's counterpart Tarḫunna as Šarruma's father instead.

Two goddesses, Allanzu and Kunzišalli, were regarded of children of Teshub and Ḫepat like Šarruma and in some cases were listed after him in enumerations of deities. In sources dated to Neo-Hittite times, such as inscriptions 1 and 9 from Ancoz, he and Allanzu formed a couple instead.

Šarruma could also be associated with lunar deities, including Hurrian Kušuḫ (or Umbu), as attested in Hurro-Hittite sources, and Luwian Arma, as indicated by a dedication from Ordekburnu. In Hittite military oaths, he could be invoked after a lunar deity and Ishara. A reference to "Šarruma of Harran" in an inscription from Kululu is also considered to hint at a connection to lunar deities. This city was well known for its connection to moon worship.

A single Hurrian texts from Ugarit (RS 1.007 = KTU 1.44) refers to Šarruma as the messenger (sukkalu) of Kumarbi. This constitutes the only reference to him in mythological context.

Worship
Šarruma was worshiped as a local deity by Hurrians inhabiting northern Syria and southeastern Anatolia. He appears in offering lists (kaluti) of both Ḫepat and Teshub. In the kingdom of Kizzuwatna, his cult centers were Kummanni and Lawazantiya. Marie-Claude Trémouille argues that he most likely originated in this area.

Numerous Hurrian theophoric names invoking Šarruma are known from text corpora from Anatolia, typically with his name as the second element, for example Ari-Šarruma ("Šarruma has given"), Eḫli-Šarruma ("Šarruma, save!"), Ewri-Šarruma ("Šarruma is lord"), Ḫišmi-Šarruma ("Šarruma is shining") or Talmi-Šarruma ("Šarruma is great").

Hittite reception
Hittite texts indicate that Šarruma was at some point introduced to the Hittite pantheon, presumably from the Hurrian traditions of Kizzuwatna. He was worshiped in Hattusa, Šapinuwa, Uda, Urikina and Laiuna.

Šuppiluliuma I appointed his son Telipinu as the high priest of Šarruma and stationed him in Aleppo. In the same city his successor Talmi-Šarruma built a temple dedicated to the dyad Ḫepat-Šarruma (DEUSḫa-pa-SARMA), though this god is otherwise unattested in sources from it. Piotr Taracha notes he was not a deity indigenous to the local pantheon, and Marie-Claude Trémouille attributes his introduction to the local pantheon to Hittite influence. Daniel Schwemer suggests that this might have occurred during the life of Telipinu, who served as a priest in Kizzuwatna at first and might have introduced local theological conceptions to Aleppo after relocating there. Alfonso Archi points out that the inscription might be the oldest example of a hieroglyphic Luwian text chiseled in stone, and suggests its target audience were primarily Luwians, even though Aleppo's elite was culturally hurrianized and the local inhabitants spoke a vernacular West Semitic dialect. Attestations of Šarruma from Emar are also presumed to reflect Hittite influence. They are limited to personal names.

The king best known under the throne name Tudhaliya III was originally named Tašmi-Šarruma. Queen Puduḫepa reportedly saw Šarruma in a dream in which he required her to create a dozen sanctuaries for him. Tudhaliya IV considered him his personal protective deity. In Yazilikaya, in addition to a depiction of Šarruma in the procession of deities (figure 44, standing on a leopard behind his mother, in front of his two sisters), a separate relief shows him embracing Tudhaliya IV. It is possible that chamber B, where it is located, served as the burial place of said king, with the presence of Šarruma reflecting the belief that an individual's protective deites was still fulfilled their role after death with regards to their tombs.

Ugaritic reception
Šarruma is also attested in the Ugaritic texts, according to Marie-Claude Trémouille as a result of Hittite influence, similarly as in the case of evidence from Aleppo and Emar. In the list of deities RS 24.246, parts of which correspond to ritual texts, he is placed after Kothar and before Pidray. He appears in a comparable position among deities receiving sacrificial cows in RS 1.001. Text on a lung model from Ugarit (RS 24.277) mentions a sacrifice to Šarruma too, though it is not certain if it can be classified as a divinatory practice as sometimes proposed.

Wilfred H. van Soldt notes that Šarruma was relatively commonly invoked in theophoric names of the inhabitants of Ugarit. A total of twenty eight examples have been identified in texts dated to the period between 1350 and 1220 BCE, though three of them belonged to people from outside the city. Two children of the Ugaritic king Niqmepa and his wife Aḫat-Milku, who hailed from Amurru, bore Hurrian theophoric names invoking him, Ḫišmi-Šarruma and ÌR-Šarruma, which reflected a tradition typical for their mother's place of origin. However, this case is considered an outlier, as it has been noted that Hurrian personal names are otherwise uncommon among members of the Ugaritic royal family, with Ar-Ḫalba being the only person with a Hurrian name to ever ascend to the throne.

Luwian reception
Šarruma was also worshiped by Luwians. The construction of a temple dedicated to him is mentioned in an inscription from Tabal attributed to a servant of the local king Tuwati. As noted by Manfred Hutter, the local pantheon of this kingdom shows strong Hurrian influence, but it is not clear if the same was the case for earlier Luwian beliefs in the same region in the second millennium BCE. Šarruma also continued to appear in theophoric names, such as Ḫuḫasarma, "Šarruma is the ancestor", or Šandašarme, a combination of two theonyms, the other being Šanta. It has been noted that most of them combine his name, consistently written logographically, with Luwian elements, in contrast with earlier largely Hurrian examples. In Cilicia and Lycia he continued to be worshiped as late as in the Hellenistic period, as reflected in the continuous use of names invoking him. It has been proposed that one possible example, Sar(ru)ma-piya (Σαρμαπιας) is attested in a Greek text from Diokaisareia, though as stressed by Ignasi-Xavier Adiego it is not certain if the restoration is correct. An additional problem for interpretation of uncertain cases is the existence of Luwian names with the element zalma, seemingly "protection", which can be confused with the theonym Šarruma.

title: Šarruma