text:
Talk:Knocking on wood

How similar is “similar”?
I was going to remove an entry from the “Similar traditions” section because it had nothing to do with wood. But then I noticed that this raises questions about other entries:

Not very similar
 * Israel – The words do not mention wood, and no action is described
 * Vietnam – Same (according to Google Translate, at least)

Somewhat similar
 * Denmark – The spoken part is completely different, but knocking on a table is similar
 * Indonesia, Malaysia, and Thailand – Same. The Indonesian words are different (again, using Google Translate). Google Translate didn’t recognize the Malay, and no Thai words are given. But the actions involve knocking on wood.
 * Italy – Wood is not involved, but the “touch [material]” formulation is the same as a common variant of this saying
 * Norway – Wood is not mentioned directly, but it sounds like it’s implied to some degree

In my opinion, the first two should be removed. Otherwise, this could become a very long list of good luck rituals in general, and lose the focus on this ritual in particular. But I’d say the others all have some kind of connection to the specific “knock on wood” custom, enough to justify keeping them. –96.234.17.196 (talk) 07:09, 15 August 2020 (UTC)

Wikipedia or Wiktionary?
Perhaps this is more of a Wiktionairy entry? I dunno so I won't touch it... – — Preceding unsigned comment added by Headcase88 (talk • contribs) 06:37, 17 April 2005 (UTC)

In Africa
As I can see the saying goes a long way back in the days. I dont see any African saying that equates to that, but I know African tradition requieres that respect to plants, using woods to fabricate objects of worshipping to their gods. It is probably the only way we knew to pay respect to our mother earth and our main source of nutrition. Even the animals we feed on, feed on the plants and the whole cycle comes down to the only one that depends only on the soil mother earth for our main food provider. By touching wood we are going back to respecting our environment and in so doing avoiding bad things that happens. —Preceding unsigned comment added by Mrsunnysunshyne (talk • contribs) 09:49, 20 April 2010 (UTC)

Article missing something, perhaps?
Forgive me if I'm mistaken, but this article begins by discussing WHAT the saying is used for, and how the phrase is uttered across the world, but lacks any information on the possible origins of the phrase, or the meaning behind it. That's strange to find missing from a Wikipedia article on such a popular subject. 12:34, 19 January 2010 —Preceding unsigned comment added by 68.118.186.63 (talk)

Variation
My Dad used to say the wood had to be uncoated - no paint or varnish - and so would touch, for example, the underside of a table rather than the top surface. Has anyone else come across this? 103.4.125.25 (talk) 22:57, 16 March 2016 (UTC)

Alternative Sources
I'd always heard that it's an appeal to Zeus (to whom the oak was sacred), to avoid punishment by Nemesis for hubris. ― Brianary (talk) 19:23, 4 December 2008 (UTC)

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I once heard on BBC Radio 4 that the phrase originated from a ring owned by Henry VIII, that was reputed to be set with a piece of wood from the cross of Christ's crucifixion. His followers would touch it for luck. In the light of this entry, this seems to be an apocryphal suggestion, but I thought I would contribute this in any case. – — Preceding unsigned comment added by 170.252.64.1 (talk) 10:29, 9 March 2006 (UTC)

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Steve Roud may be right that the first documented use of touching wood was in a children's game; but it is rare that children invent social customs; rather they reflect them. Children's games play with the sound of words and behaviors of adults to learn words and reinforce behaviors and beliefs in children. "Mother-may-I" was not the source of the social norm of parental consent for actions of their children. Nor was "Red-rover" the source for setting up battle lines or testing each combatant's strength individually. "Ring-around-the-rosies" didn't create the notion that fragrant flowers could ward of the plague. "Tiggy-touch-wood" sounds like a reflection of the superstitions of the society in which the children played. – — Preceding unsigned comment added by 149.169.21.183 (talk) 18:03, 9 January 2007 (UTC)

 * Thing is, he's basing his comments on the historical record. What are yours based on? Also, "ring around the rosies" does not, according to scholars, date from the plague years. --Dannyno 22:17, 9 January 2007 (UTC)

 * he's basing his theory on british folklore, his area of expertise, but the fact that this same expression occurs in many different languages seems to suggest an older origin than the 19th century. of course this is o.r. and no basis for altering the article, but it warrants further investigation, and more sources than just roud.--Mongreilf (talk) 15:39, 5 February 2008 (UTC)

 * Hi, I've reworked the article to include the sources mentioned (and not) in the footnotes and references so there's only one citation needed now. I had the same impression of the Steve Roud para that seemed to dismiss these older claims and pan-national references by attributing the pov to him. Hope that's okay. Julia Rossi (talk) 07:46, 9 February 2008 (UTC)

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Personally, I think the expression probably originated from a practical concern or rule of thumb that it is wise to test for the sturdiness of a structure before entering. This avoids the bad luck of having a structure with frail, hollow beams, falling on your head. However, I find no evidence of this speculation on the web (until now).

From Ask Yahoo, I found the following explanation that some might find interesting:

"Dear Yahoo!: What is the origin of the custom of knocking on wood for luck? Dale Minneapolis, Minnesota Dear Dale: If you are a true fan of Ask Yahoo! (knock on wood), you'll be all too familiar with our answer -- we are not sure. A few possibilities are repeated fairly consistently in the search results for our query "knock on wood origin."

The explanation we prefer is the ancient belief that spirits either dwelled in or guarded trees. We prefer this because many cultures around the world show evidence of tree worship dating back thousands of years.

Greeks worshipped the oak as it was sacred to Zeus, Celts believed in tree spirits, and both believed touching sacred trees would bring good fortune. Irish lore holds that "touching wood" is a way to thank the leprechauns for a bit of luck. Pagans also held similar beliefs of protective tree spirits. Chinese and Koreans thought the spirits of mothers who died in childbirth remained in nearby trees.

Another explanation points to the wooden Christian cross as the origin of "good luck," although this is likely a Christian adaptation of earlier pagan practices.

A Jewish version traces the origin to the Spanish Inquisition of the 15th century. At the time, persecuted Jews fled to synagogues built of wood, and they devised a coded knock to gain admission. Since this practice spared countless lives, it became common to "knock on wood" for good luck. – — Preceding unsigned comment added by Hawaiian Brian (talk • contribs) 00:46, 4 April 2008 (UTC)

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When I was a child I read many books on fairies (sorry, can't remember any specific titles other than "Faeries" by Brian Froud & Alan Lee) and one belief was that knocking on wood would make a noise to cover up what you were saying, so that evil or mischievous sprites couldn't overhear and sabotage your plans/wishes. So the habit people have of knocking on wood AFTER they say something is useless, and I suppose any continuous noise such as ringing bells or clapping (in the days before radios & tvs!) while you're talking would serve the same purpose. Another belief was that fairies could not tolerate iron (for example, a horseshoe over your door would keep them from entering your house); perhaps this is why "touch iron" is a similar saying/superstition. Leelannee23 (talk) 16:18, 22 June 2009 (UTC)

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The pattern hiding in plain view, from these unsupported but widely international anecdotes, suggests a pagan origin - the world was much more forested before wooden ships and people like St Boniface (see Donar Oak). The pattern is so stark, I cannot believe no-one has researched it more thoroughly (within their own country if not the planet). Where else might we look? Furthering thought (talk) 13:06, 6 October 2010 (UTC)

Parallel expressions
Hmmm, is there an article that discusses expressions like this in general? E.g. Latin absit omen, Yiddish keyn aynore, Italian tocca ferro and so on. I was thinking of added a section to this article on that: to my mind it seems appropriate, but it also seems like the kind of thing that other wikipedians might not agree with me on. So what do you think: does that info belong in this article, and if not, where does it belong? --Iustinus 19:42, 23 June 2006 (UTC)

Has anyone come across "Touch gold" being used to mean the same? I have not heard of "Touch gold" in USA where I live currently. However in Sri Lanka I have heard of the pharase Touch gold Ritigala Jayasena (talk) 01:32, 15 February 2008 (UTC)
 * Somewhere i saw a reference to people touching metal when it became an important material. Feel free to put your information in the article maybe under "Other" - especially if you can find a reference for it or I'll take a look for that ref again. Julia Rossi (talk) 07:34, 15 February 2008 (UTC)
 * Here;s one used by the writer though, "Touch Gold and Touch Wood! He is enjoying this great fortune." in Sri Lanka's Sunday Observer here if that suits let's put it in the article then.Julia Rossi (talk) 07:41, 15 February 2008 (UTC)

Hi

In Australia, we say "Touch wood" and simultaneously do so, where possible. – — Preceding unsigned comment added by 59.167.22.69 (talk) 09:58, 5 May 2005 (UTC)

 * In America we say "Knock on Wood" then knock on our heads. Go Figure!! – — Preceding unsigned comment added by 71.131.226.10 (talk) 15:32, 3 March 2006 (UTC)

 * What the fuck are you talking about? Go figure what? Greg343 (talk) 06:55, 25 October 2009 (UTC)

Greg, I am pretty sure the guy who claims to be from America has never been to America.. I have never seen anyone knocking on their head when they say knock on wood! It sounds ridiculously funny though :) —Preceding unsigned comment added by 216.82.241.35 (talk) 21:55, 10 November 2009 (UTC)

 * My mother does it, actually, and so have a few of my co-workers but only when there is no wood around to knock on. I live on the East Coast but I don't know whether it's a regional thing or not. I've never thought about it. MultK (talk) 04:42, 28 March 2010 (UTC)

 * In Britain it is done as a joke if no "other" wood is around. (wooden-headed is a slang name for a thick or stupid person so it is a self-deprecating joke because you've just said touch wood to avoid tempting fate, before checking that there is wood to touch!). -- PBS (talk) 11:56, 16 July 2010 (UTC)

Exactly right. In the U.S. as well, when there's no wood to knock on, you knock on your head. It's a joke. Get it? One is implying that one's head is made of wood. That's all he's talking about Greg. Go ruminate on that one. And quit using the word "fuck" for something so trivial. – — Preceding unsigned comment added by 172.190.21.67 (talk) 08:10, 15 December 2010 (UTC)

In Eastern cultures!
I am from Iran. and the term Hit on wood and knock on wood is used frequently. It must also be used in neighboring cultures. I myself couldn't find reliable sources in English. Can someone find some? — Preceding unsigned comment added by Pouyakhani (talk • contribs) 11:37, 11 January 2012 (UTC)

I am Bulgarian and i must say that in all Balkan cultures here is well known and very often use of " knock on wood" basically for protection against the evil news( not for luck or anything else). The people use it mainly against illness or if heard that something bad has happened to some one, or if a bad word or news is heard. In this ritual you must say "God keep us" and knock on the nearest wood then pull your ear ( on the bottom) with the same hand you knocked. If there is not a wood near by we knock on our heads. Ironical we used to say that the stupid man has always a "wooden head". So this is where we knock on our heads. — Preceding unsigned comment added by Nix1129 (talk • contribs) 08:38, 3 January 2013 (UTC)

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“Touch” .vs. “knock” wood, in America
As a lifelong American-speaker (see? Doesn’t that just sound so American?) I must take exception to the claim that (all or most) English-speakers say “touch wood”. I’ve only heard “touch” used by British folks. Ok, maybe others, too - but not native American speakers. (And, no, not Native American speakers either. ;-) )

I think that first sentence should be changed. Rob Cranfill (talk) 01:41, 30 October 2021 (UTC)

title: Talk:Knocking on wood


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Kanmon Bridge

The Kanmon Bridge (関門橋) (Asian Highway Network ) is a suspension bridge crossing the Kanmon Straits, a stretch of water separating two of Japan's four main islands. On the Honshū side of the bridge is Shimonoseki (下関, which contributed Kan to the name of the strait) and on the Kyūshū side is Kitakyushu, whose former city and present ward, Moji (門司), gave the strait its mon.

The Kanmon Bridge was opened to vehicles on November 14, 1973 and connected to the Kyūshū Expressway on March 27, 1984. It is among the 50 largest suspension bridges in the world with a central length of 1068 m.

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

title: Kanmon Bridge


text:
Communist Party of the Balearic Islands

The Communist Party of the Balearic Islands (Partit Comunista de les Illes Balears) is the federation of the Communist Party of Spain (PCE) in the Balearic Islands. PCIB was constituted in its present shape in 1977.

title: Communist Party of the Balearic Islands


text:
J. P. Moreland

James Porter Moreland (born March 9, 1948), better known as J. P. Moreland, is an American philosopher, theologian, and Christian apologist. He is a Distinguished Professor of Philosophy at Talbot School of Theology at Biola University in La Mirada, California.

Biography
Moreland specializes in metaphysics, philosophy of mind, and Christian philosophy, having had his work published in journals such as Metaphilosophy and the American Philosophical Quarterly. He has also had his work published by presses such as Intervarsity Press, NavPress, Zondervan, Oxford University Press, Routledge, Rutgers University Press, and Prometheus.

Moreland earned his undergraduate degree from the University of Missouri and a Master of Arts in philosophy with highest honors from the University of California, Riverside. He received his Th.M. in Theology from Dallas Theological Seminary. In 1985, he received a Ph.D. in philosophy from the University of Southern California. His dissertation was Universals and the Qualities of Things: A defense of Realism. His dissertation advisor was Dallas Willard. Moreland is married to Hope and together they have two children and four grandchildren.

Career
Moreland teaches at the Talbot School of Theology at Biola University in La Mirada, California. He is a member of the Board of Advisors for the Center on Culture and Civil Society at the Independent Institute. He served for eight years as a bioethicist for Personal Care Nursing Homes, Inc. in Baltimore, Maryland.

He has debated Clancy Martin over the existence of God as well as Canadian philosopher Kai Nielsen and Eddie Tabash on whether the supernatural exists. He has been a frequent guest on the PBS television series Closer to Truth.

Views
Moreland has defended Thomistic substance dualism, libertarian free will, and life after death. Moreland has defended the existence of angels and demons, arguing that he knows they exist due to both Christian doctrine and personal experience. He is an old earth creationist who is a critic of fideism.

In 1978, Moreland signed the Chicago Statement on Biblical Inerrancy. In 2017, he signed the Nashville Statement.

Awards and honors

 * Awarded fellowship for Ph.D. in nuclear chemistry, University of Colorado (1970).
 * Rollin Thomas Chafer Award in Christian Apologetics, Dallas Seminary (1978–79).
 * Academic Excellence Award, International School of Theology (1982–83).
 * Winner of the Outstanding Professor of the Year Award, Lakin School of Religion, Liberty University, (1988–89).
 * Elected as a Member of the executive committee for the Society of Christian Philosophers, (1997–99).
 * Fellow of the Center for the Renewal of Science & Culture, Discovery Institute. (2000–present)
 * Winner of the Robert Fischer Faculty Member of the Year Award, Biola University,(1998–99).
 * Member of the advisory board for Philosophia Christi, (1999 to 2003).
 * Member of the executive committee for the Evangelical Philosophical Society (1999-2003, 2006 to present).
 * Fellow of the Wilberforce Forum, 2001 to present.

Works
Moreland has authored or edited numerous publications, including:

title: J. P. Moreland


text:
Talk:American Nurses Association

Untitled

 * added code of ethics approved by the ANA Medicellis (talk) 04:19, 27 June 2008 (UTC)
 * added the 11 cannons of ANA, along with wikifing pageMedicellis (talk) 20:48, 27 June 2008 (UTC)

WP:NURSE priority check
I have rated this article as 'low' importance according to WikiProject_Nursing/Assessment. If you disagree, please leave a note here so we can discuss it. Also added 'stub' class. Cheers, Basie (talk) 13:49, 22 January 2009 (UTC)

Juvenile diabetes care
This section is one-sided, with loaded words. If it's going to stay up it really needs some editing for a NPOV. (Wonkybusker (talk) 09:45, 15 July 2010 (UTC))

title: Talk:American Nurses Association


text:
Communist Party of the Canaries

The Communist Party of the Canaries (in Spanish: Partido Comunista de Canarias, PCC) is the federation of the Communist Party of Spain (PCE) in the Canary Islands. The general secretary of PCC is Maria D. Puig Barrios. Its headquarters are in Santa Cruz de Tenerife.

title: Communist Party of the Canaries


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Walter George Brown

Reverend Walter George Brown (September 6, 1875 – April 1, 1940) was a Presbyterian Church in Canada minister who opposed the formation of the United Church of Canada and was a United Reform Movement MP in the House of Commons of Canada.

Early life
Born in Athelstan (now Hichinbrooke), Huntingdon County, Quebec of Scots-Irish parents, Brown initially decided to become a lawyer and was educated at McGill University where he received a Bachelor of Arts degree in 1899 with first class honours.

He then graduated in 1902 with a B.D. degree from The Presbyterian College, Montreal, the silver medal, a $60.00 Theological Scholarship, and a prize ($10.00 in books) in public speaking. He also won other scholarships and prizes during his time at Presbyterian College. During his summers, he went into the newly opened lumbering camps of Northern Ontario, serving first as a student missionary, was ordained on 30 September 1902 as an Ordained Missionary to Canada Atlantic Lumber Camps, from Rainy Lake to Whitney under the North Bay Presbytery. He remained in this post until July 1903, when he moved west to work amongst miners in the West Kootenay area of British Columbia at Salmo, New Denver and Silverton, all in proximity of Nelson.

While serving in ministry in British Columbia, he earned his M.A. degree from McGill, with a paper titled "History and Philosophy of Socialism", and was married to Martha Rowat; her father, Andrew Rowat (1839–1918) served as minister at Elgin and Athelstan from 1884 - 1909; her mother, Margaret, was the daughter of Donald MacKenziepioneer minister in Zorra Township, Oxford County, Ontario. They have four children, Helen, Rhoda, Jack and Jean.

After leaving the Kootenays to study in Montreal and at the United Free Church of Scotland College in Glasgow, he was called and inducted in March 1908, as minister of Knox Presbyterian Church in Red Deer, Alberta, and would remain there until 1925. He also served as convenor of Home Missions for the Red Deer Presbytery supervising three congregations and fifteen missions. He served as Moderator of the Synod of Alberta in 1915.

Opposition to United Church merger
He had opposed the first attempt to merge the Presbyterian, Methodist and Congregational Churches of Canada in 1904 saying "I cannot recall one moment when I ever doubted that it was our duty to maintain the Presbyterian Church in Canada in the interests of truth, sound church government, spiritual freedom and national righteousness."

He favoured a federation over a total church union. This was highlighted in his 1911 "Alberta Plan", that critiqued the "Union Churches" then being created primarily in Saskatchewan. In 1923, he went on a six-week speaking tour of Eastern Canada for the anti-church union Presbyterian Church Association and became known as "Brown of Red Deer". When the final vote on union was held during late 1924 and early 1925, Brown's Red Deer Presbytery was the sole presbytery in the PCC with a majority vote against Church Union.

Nationally, some 30% of Presbyterians opposed this union and reorganized themselves as the "Continuing Presbyterians", until they were legally permitted to resume using the name Presbyterian Church in Canada in 1939. With regard to the namecontinuing Presbyterians, Brown was quoted during his fight for the preservation of the Presbyterian Church by reciting a Scots challenge:

They may rob us of name, they may hunt us with beagles, Give our roofs to the flame and our flesh to the eagles... While there are leaves on the forest or foam on the river, MacGregor despite them shall flourish forever!

At the 1925 General Assembly, Brown was one of 79 Commissioners who refused to join the United Church, and met in a corner of Toronto's College Street United Church at the conclusion on June 9 in order to resume business later that night at nearby Knox Presbyterian Church and legally claim their continuity.

Political career
He remained in Saskatchewan throughout the Dust Bowl drought years of the Great Depression and, late in the decade, organized the left-wing United Reform Movement as a political party calling for relief.

Brown was first elected as the Member of Parliament for Saskatoon City in a December 1939 by-election, spent one day in Parliament before dissolution, was re-elected two months later in the 1940 general election with the support of both the Co-operative Commonwealth Federation and the Tory National Government party, but died of complications from a heart attack, a few days after his victory. He was not able to travel from Ottawa to his riding to campaign.

Agnes MacPhail, who introduced Brown to the floor of the House of Commons on 25 January 1940, was eventually recruited by the URM to succeed him, but she was defeated in the subsequent by-election later that year.

Later Presbyterian career
Brown left Red Deer later that year to oversee the re-organization of some Presbyterians in Saskatoon, Saskatchewan that had voted against joining the United Church. St. Andrew's Presbyterian Church, Saskatoon was formed under his pastoral leadership, and remains the largest PCC congregation within the province.

In June 1931, he was elected Moderator of the Presbyterian General Assembly, and during his Moderatorial year, travelled to Asia, and visited Korea, Japan, Taiwan, and the Manchuria portion of China.

Reverend Walter George Brown is one of the few Moderators of the Presbyterian Church who was or is not a Reverend Doctor; he refused to accept Honorary Doctorates from his alma mater, nor Toronto's Knox College. He died on April 1, 1940, out of heart attack while in office and the funeral took place in Ottawa, and is buried at the Athelstan Presbyterian Cemetery.

title: Walter George Brown


text:
Grays Point, New South Wales

Grays Point is a small affluent suburb in Southern Sydney, in the state of New South Wales, Australia 29 kilometres south of the Sydney central business district, in the local government area of the Sutherland Shire.

Grays Point is a small suburb with extensive views of the Port Hacking estuary. Grays Point is adjacent to the Royal National Park and the suburbs of Gymea Bay and Kirrawee. There is only one road available for vehicular access however multiple walking and mountain bike tracks link it with locations such as Audley in the Royal National Park, Engadine and Heathcote. This, in turn, contributes to the exclusive atmosphere of the suburb.

Grays Point house prices are higher than comparable real estate in the southern Sydney region. The median price for a three bedroom house is $1.3m. Properties in the area are tightly held and often remain within families for multiple generations. Houses are highly sought after, especially those with access to the surrounding waterways.

There is a small shallow boat ramp located at Swallow Rock Reserve for launching trailer boats, canoes and kayaks on the Hacking River. Swallow Rock is a wetland area. A large variety of wildlife resides in Grays Point, including possums, sugar gliders, Mopoke owls, deer (an introduced species), wallabies, magpies and kookaburras.

History
The origin of the Grays Point name is unclear. It has been suggested that it was either named after Samuel William Gray, who owned land on the point or John Edward Gray, who was a well-known resident ranger in the Royal National Park in the 1880s.

On 9 January 1983 three volunteer firefighters were killed in a bushfire near Grays Point.

Population
At the 2016 census, there were 3,125 residents in Grays Point. The majority of people were born in Australia and the most common ancestries were English, Australian and Irish. The top responses for religious affiliation were No Religion 31.9%, Catholic 24.7% and Anglican 22.4%. The median household weekly income of $2,557 was substantially higher than the national median of $1,438. The majority of occupied dwellings were separate houses and these tended to be large properties, with 59.0% having 4 or more bedrooms.

Commercial area
Grays Point is largely residential, with a small group of shops located at Grays Point Road, near the intersection of Swallow Rock Drive. A fish and chip shop, a restaurant with a bar, a bottle shop, and a convenience store. Most residents rely on the rest of the Sutherland Shire for their services, especially the retail centres of Gymea, the new shopping precinct at South Village and Miranda

Schools
Grays Point Public School is located in Angle Road. The school lies next to the Grays Point ovals and is cut out of the Royal National Park. The school serves local children from kindergarten to year 6 with around 400 students. It focuses on positive student well being programs and advancing technology skills. Grays Point also has a preschool and a child care centre.

Sport
Grays Point Soccer Club located next to the Public School, the club has Junior and Senior teams. The club has two playing fields. They are also used as a cricket field during the summer months.

title: Grays Point, New South Wales


text:
Wikipedia:Articles for deletion/David Gonterman

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. Smoddy (Rabbit and pork) 19:57, 25 Apr 2005 (UTC)

David Gonterman
Non-notable. The only thing that he appears to be notable for is being a loser on the Internet. -- Bobdoe (Talk) 06:46, 17 Apr 2005 (UTC)

 * Delete, not notable web cartoonist, vanity and/or self-promotion, someone should nerf the external links--nixie 07:40, 17 Apr 2005 (UTC)
 * Delete, not notable. Megan1967 08:34, 17 Apr 2005 (UTC)
 * DO NOT DELETE, most Internet users eventually hear about this guy, and he is therefore notable.
 * User:Krishva's twelfth edit.
 * DO NOT DELETE, Gonterman is an interesting figure and the archetype/originator for several kinds of promenent comic/writing styles on the internet.
 * User:67.173.255.141's third edit.
 * You're kidding me, right? I've read some of his works, and to be honest, there was little difference between them and all of the other bad self-insertion fanfiction out there. Please tell us why he, of all the lame fanfiction writers, deserves an article. -- Bobdoe (Talk) 18:14, 18 Apr 2005 (UTC)
 * I believe Gonterman deserves a place on Wikipedia as he is a particularly notable figure in the Internet domain of bad fanfiction writers. His works may not stand out, but his reaction towards others' opinions on him or his fanfiction does. I'm willing to expand the article or allow someone else to do so. -Grumpyhan 03:26, 23 Apr 2005 (UTC)
 * Delete, vaNNity. Radiant_* 14:13, Apr 18, 2005 (UTC)
 * Delete. As unintentionally hilarious as he is, he hasn't broken into mainstream internet unintentional hilarity. That said, he doesn't even have enough information on him to make him a notable article (as of yet, at any rate).  PS: Bahahaha.  RickGriffin 22:41, 19 Apr 2005 (UTC)
 * Either expand or, if the article can't be expanded, delete. DS 15:26, 21 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:
Communist Party of Cantabria

The Communist Party of Cantabria (in Spanish: Partido Comunista de Cantabria) is the federation of the Communist Party of Spain (PCE) in Cantabria.

title: Communist Party of Cantabria


text: Template:Social sciences

title: Template:Social sciences


text:
Exclusivism

Exclusivism is the practice of being exclusive, a mentality characterized by the disregard for opinions and ideas which are different from one's own, or the practice of organizing entities into groups by excluding those entities which possess certain traits.

Religious exclusivism
Religious exclusivism, one of the three classic typologies which describe religions relative to one another, states that one religion, to the exclusion of all others, has the correct understanding of God, truth and salvation, and eternal paradise is contingent on one's belief in the core tenets of that religion.

According to American religious professor, Diana Eck:

"‘Exclusivism is more than simply a conviction about the transformative power of the particular vision one has; it is a conviction about its finality and its absolute priority over competing views’."

While it was originally used to define Christianity, exclusivism can apply to any religious belief system, as can Race’s other two categories inclusivism and pluralism. In his 1982 Christians and Religious Pluralism, Race defined pluralism as all religions being equally beneficial, with no single religion dominating. Inclusivism attempts to straddle the poles of pluralism and exclusivism by agreeing with the latter that one religion (Christianity) has the most value, and agreeing with the former by stating that other religions still have significant value. While Race’s three categories have been criticized, amended and refuted, most religious studies and interfaith scholars and students find the typologies useful as a starting point for conversations about the diversity of religions.

Accordingly, the Nichiren Shoshu religion based on the foothills of Mount Fuji, Japan is an example of an ultra-traditionalist Buddhist sect claiming only it is The True Buddhism based on the exclusivist teachings of the 13th-century Buddhist priest  Nichiren (1222–1282).

Pluralism
Pluralism was borne out of a criticism of exclusivism, saying that no single tradition has a monopoly on revelation or salvation, and that we have no way to judge between the salvific claims by adherents of any faith tradition. Paul Hedges suggests that each religion knows "transcendent reality ("God") yet in partial perspective", much like the oft-quoted parable of the seven blind men and the elephant. Gavin D'Costa says pluralists have two main critiques of exclusivists: that they do not know their own scriptures well enough, and people of other religions are good and loving. Alvin Plantinga says that pluralists' problem with exclusivism stems from its seeming immorality and arrogance. He quotes William Cantwell Smith (a leading proponent of pluralism):

""Except at the cost of insensitivity or delinquency, it is morally not possible actually to go out into the world and say to devout, intelligent, fellow human beings: '…we believe that we know God and we are right; you believe that you know God, and you are totally wrong.'""

Along with Smith, another major proponent of pluralism is John Hick, who writes:

"[Exclusivism], with its baleful historical influence, in validating centuries of anti-semitism, the colonial exploitation by Christian Europe of what today we call the third world, and the subordination of women within a strongly patriarchal religious system, not only causes misgivings among many Christians but also alarms many of our non-Christian neighbors, creating invisible but powerful barriers within the human community."

D’Costa has argued persuasively that logically, pluralism can no longer be considered a category, because when it makes the declarative truth claim that no single faith has a monopoly on revelation or salvation, it becomes another form of exclusivism.

Inclusivism
A specific form of Christian inclusivism holds that, while Christianity is true, other truths can be found in fragments within other religions. Karl Rahner states it succinctly: "Insofar as they in good conscience practice what is good in their religion, people in other religions receive God's grace and are 'anonymous Christians', people who are being saved through Christ, though they do not realize it." Inclusivists point to the biblical parable of the sheep and the goats in which the saved sheep show surprise at being rewarded for their service to Jesus (Matthew 25:31-40).

Exclusivism in Christianity and other religions
According to Race, the history of the Abrahamic faiths’ exclusivism – as well as inclusivism – goes back to the words of the Bible and the Quran. Christian exclusivists point to the gospel of John (14:6), which quotes Jesus as saying, "I am the way and the truth and the life. No one comes to the Father except through me". After Jesus' death, his disciple Peter said publicly, "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved" (Acts 4:12). Likewise, the Quran (3:85) states, "If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (all spiritual good)". While Judaism does not stress salvation, the First Commandment (Exodus 20:3) is "You shall have no other gods before me". Race says, "The tension between Christian experience and the recognition of potential authentic practice outside of the Christian revelation, in fact has always existed in Christian history from the beginning, from the words of Jesus himself in the gospel of Luke: in Luke 9:50 he says, 'He who is not against us is for us'". Daniel Strange points out what Race neglects to mention that in the same gospel (11:23) Jesus says, "He who is not with me is against me".

“No salvation outside the Church”
In the Roman Catholic Church, the idea of "no salvation outside of the (Christian) church" (Latin: Extra Ecclesiam Nulla Salus) has roots as early as the Christian patriarch Origen of Alexandria in the third century. However, the doctrine is often interpreted as not referring merely to the visible church, or as meaning that for non-Christians who are saved, their salvation is mediated by the church.

While the Bible speaks about many topics of inclusion, diversity and tolerance in both the Old and New Testament – attitudes toward the alien and stranger; the hope of Christians being drawn from all nations and languages; God's universal care and sustaining of creation; the universal scope of the gospel and the universal mandate to take the gospel to the nations the overwhelming feeling in the Church throughout most of its history mimics that of the Council of Florence in 1422: ""The Council firmly believes, professes and proclaims that those not living within the Catholic Church, not only pagans, but Jews, heretics and schismatics, cannot participate in eternal life, but will depart into everlasting fire which has been prepared for the devil and his angels.""

The former German Catholic priest and later renowned Protestant, Martin Luther continued the exclusivist theological bent:

""For where Christ is not preached, there is no Holy Spirit to create, call and gather the Christian Church, and outside it no one can come to the Lord Christ.""

In the 20th century, the missionary movement, through the Dutch missionary Hendrik Kraemer wrote that Jesus is the one who has the complete authority to judge other religions' efficacy. Highlighting a unique contemporary take on the salvation problem, Strange introduces George Lindbeck's contention that those who do not know the Bible cannot be condemned for their lack of knowledge.

New wave of exclusivism
Mara Brecht states that the problem with classic exclusivism is that it deals mainly with Christianity and salvation (or ‘top down’). She highlights the work of the ‘New Wave of exclusivism,’ led by Griffiths, D’costa and Netland, who employ a ‘bottom up’ approach to religious diversity. New Wave Exclusivists focus more on the religious believers’ ‘ways of knowing and understanding of religious beliefs as expressive truth,’ resulting in a broader possibility for interfaith engagement. For example, Netland sets aside comparing religions’ salvation when he says dialogue should focus on the most important question all religions deal with – the question of truth. Brecht reaches the conclusion that exclusivism is tenable for Christians – and by extension other religious believers – if believers come into contact with believers of other religions who can possibly ‘defeat’ their own, so they can have something to base their truth claims on. Brecht says, ‘Practically, this means that, for example, reflective Christians will consider their beliefs to be as probable as alternatives from within their own tradition, somewhat more probable than the relevant alternatives from within Judaism and considerably more probable than Buddhist alternatives. In other words, believers will weigh their beliefs against other beliefs.’

Divisions of exclusivism
Douglas Pratt further defines exclusivism, dividing it into three subdivisions – open, closed and extreme. Citing t’Hooft and Kraemer, Pratt says open exclusivism, while never ceding the superior position, ‘may at least be amenably disposed toward the other,’ if only in order to know Them well enough for possible conversion. The relationship is not entered into on equal ground, therefore, nor with the openness to a significant reciprocal change of self-identity. If dialogue is entered into, it is only for mutual edification and an increase in good will. Closed exclusivism offers no chance for a relationship, other than acknowledging the other’s right to exist. An extreme, hard-line exclusivism often leads to a fundamentalist perspective. Pratt writes:

"‘Fundamentalism, as a mindset, is a mentality that expresses the modern quest for universality and coherence writ large: only one truth; one authority; one authentic narrative that accounts for all; one right way to be.’"

"‘The negation of otherness is perhaps critical, for it involves a devaluing and dismissal of the "other," whether in terms of rival community or competing alterities, ideological or otherwise. In the process of negating the other, the self is asserted as inherently superior. My god is greater than your god.’"

The American religious professor, Paul Moser posits two forms of exclusivism: logical religious exclusivism, which asserts that since the contradictory, foundational truth claims for each religion excludes some or many of them from being true; and the doxastic redemptive exclusivism based on the Athanasian Creed, which states if a person does not believe the Christian concept of the Trinity, that person is condemned. Moser further believes that a God who would exclude people from salvation for neither hearing nor understanding the concept of the Trinity does not have a moral character, and is therefore undeserving of worship.

Exclusivism in other religions
While most attention of exclusivism points toward Christianity, many religions have a branch that falls into the exclusivist category. D’costa points out whether one considers oneself Buddhist or Hindu or Muslim – or indeed a pluralist – each version states that ‘only one single revelation or one single religion is true and all other “revelations” or religions are false’ without providing any scriptural support for his claim.

While acknowledging that historically, Christianity showed the most extreme forms of exclusivism, Pratt contends that many fundamentalist religions compete for that title, with Islam leading other worthy contenders in ways that are not always obvious. The purging of the Rohingya in Myanmar, for example, is portrayed as an exclusivism of the Buddhist traditions.

In Ancient Greece
The Decree of Diopithes (430 BCE) forbade the worship of and belief in gods other than those of the Olympian pantheon recognised by the Athenian polis. The introduction of other gods was treated as asebeia, or impiety, and was punishable by death. Several philosophers Anaxagoras, Protagoras, Socrates, Stilpo, Theodorus of Cyrene, Aristotle, and Theophrastus were accused of impiety under this decree. Socrates was found guilty of the charge of introducing new gods and condemned to death by drinking conium. Antiochus IV Epiphanes, Seleucid ruler of Israel, decided to Hellenize the Jews by ordering the worship of Zeus; when they refused, Antiochus sent an army to enforce his decree.

According to Herodotus, the Caunians, a Greek people who claimed to have originated in Crete and settled in Asia Minor, worshiped the Olympian Gods exclusively. "They determined that they would no longer make use of the foreign temples which had been established among them, but would worship their own old ancestral Gods alone. Then their whole youth took arms, and striking the air with their spears, marched to the Calyndic frontier, declaring that they were driving out the foreign Gods."

Plato, in his Laws, advocates that the state should punish those who deny the existence of the Olympian Gods or believe that the gods exist but think they are indifferent to mankind or can easily be bought by bribes.

Interpretatio graeca, the common tendency of ancient Greek writers to identify foreign divinities with members of their own pantheon, can be seen as a kind of exclusivism. The syncretism of the Hellenistic period whereby aspects of the cults of foreign Gods such as iconography and epithets, can also be seen as a kind of exclusivism.

Exclusivism and religious diversity in America
In a sociological survey of Americans and their relationship with religions other than Christianity, nearly 90 percent of respondents either strongly or somewhat agreed that “religious diversity has been good for America,” which reinforces the idea that Americans value diversity and religious freedom. However, respondents who identified in the exclusivist category or believed that the United States was a Christian nation displayed much more negative views and a decreased willingness to include other religious people in the lives of their community. Stephen Merino concludes, ‘It may be that when many Americans think of “religious diversity,” they have only Christian diversity in mind.’ Nevertheless, they also provided research to back up their statement, ‘Prior contact with non-Christians will be associated with more positive views of religious diversity and increased willingness to include non-Christians into social life.’

Exclusivism and truth
In answering the pluralist charge, and hearkening back to Netland, Brad Stetson baldly states, ‘It is possible exclusivism is true.’ It is this statement, he says, that upsets pluralists who charge exclusivists with arrogance and bad form. ‘It is simply not true, as pluralists imply, that disagreeing with someone […] about religious truth is tantamount to treating them badly.[…] [a]n exclusivist claim about religious truth is not defeated strictly because such claims are believed to militate against human harmony and peace.' In addition, Hick, Smith and other pluralists balk at the idea that an all-loving God would condemn some people to hell, or that anyone actually deserves to be damned. Stetson quotes CS Lewis: ‘The doors of hell are locked on the inside.’

title: Exclusivism


text:
User:Dshaffer

Hey! It's me! Dshaffer!

Welcome to my page!

Articles I've Started

 * Palo Alto High School
 * Ira Ruskin
 * Steve Poizner
 * Town & Country Village

title: User:Dshaffer


text:
Communist Party of Castilla–La Mancha

The Communist Party of Castilla–La Mancha (in Spanish: Partido Comunista de Castilla–La Mancha) is the federation of the Communist Party of Spain (PCE) in Castilla–La Mancha.

title: Communist Party of Castilla–La Mancha


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Communist Party of Castile and León

The Communist Party of Castile–León (Partido Comunista de Castilla León, Leonese: Partido Comunista de Castiella Llión) is the federation of the Communist Party of Spain (PCE) in Castile and León.

title: Communist Party of Castile and León


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Pedro Pietri

Pedro Pietri (March 21, 1944 – March 3, 2004) was a Puerto Rican poet and playwright and one of the co-founders of the Nuyorican Movement. He was considered by some as the poet laureate of the Nuyorican Movement.

Early years
Pietri was born in Ponce, Puerto Rico, however his family moved to New York City in 1947, when he was only three years old. They settled in the west side (Manhattanville) section of Manhattan where he and his siblings received their primary and secondary education. Pedro was greatly influenced by his aunt, who often recited poetry and on occasions put on theatrical plays in the First Spanish Methodist church in El Barrio. Pietri himself started to write poems as a student at Haaren High School. After graduating from high school, Pietri worked in a variety of jobs until he was drafted into the Army and sent to fight in the Vietnam War. The experiences that he faced in the Army and Vietnam, plus the discrimination that he witnessed while growing up in New York, were to become the main factors that would forge his personality and style of poetry.

"Puerto Rican Obituary"
Upon his discharge from the Army, Pietri affiliated himself with a Puerto Rican Civil Rights activist group called the Young Lords. In 1969, he read for the first time his poem, "Puerto Rican Obituary". The New York Times obituary of Pedro Pietri noted that the poem "sketched the lives of five Puerto Ricans who came to the United States with dreams that remained unfulfilled. By turns angry, heartbreaking and hopeful, it was embraced by young Puerto Ricans, who were imbued with a sense of pride and nationalism." Fellow Puerto Rican poet of the Nuyorican Movement Giannina Braschi, who performed with Pedro Peitri, pays homage to "Puerto Rican Obituary" and his sites his own obituary in her novel "United States of Banana." "Puerto Rican Obituary" is an epic poem published in 1973 by Monthly Review Press and widely considered Pietri's greatest work.

Nuyorican Poets Café
Pietri helped found the Nuyorican Movement together with Miguel Algarin, Miguel Piñero and Lucky Cienfuegos also founders of the Nuyorican Poets Cafe. The Café is an institution where many New York Puerto Rican and Latino artists perform. Pietri wrote the play El Puerto Rican Embassy. The theme was that an island, which was neither an independent nation nor a state of the United States, should have an embassy. The idea for the play came from Pietri's nationalistic views. During the performance, he would sing "The Spanglish National Anthem" and hand out simulated "Puerto Rican passports" prepared in collaboration with Adál Maldonado.

Other works
Among his other works are: Invisible Poetry (1979), Traffic (1980), Plays (1982), Traffic Violations (1983), and The Masses are Asses (1988). His writings have been published and included in the following anthologies: Inventing a Word: An Anthology of Twentieth Century Puerto Rican Poetry (ed. Julio Marzan, 1980), Illusions of a Revolving Door (1984), The Outlaw Bible of American Poetry (ed. Alan Kaufman, S.A. Griffin, 1999), The Prentice Hall Anthology of Latino Literature (ed. Eduardo del Rio, 2002) and many others. In August 2015, City Lights released Pedro Pietri: Selected Poetry, which gathers the most enduring and treasured work from his books—Puerto Rican Obituary, Traffic Violations, and Out of Order—and contains a generous selection of his previously unpublished writings.

Pietri not only wrote poetry but also recorded it. In 1979, Pietri came out with an LP entitled Loose Joints and later One Is a Crowd which were produced by Folkways Records., also recorded ! Aqui se Habla Español ! Pedro Peitri en casa Puerto Rico on discos Coqui LP 1203

It was during this time that Pietri was part of the Cultural Council Foundation CETA Artists Project in New York City, which ran from 1978-80. He worked with other poets and literary artists like Bob Holman, Nathan Whiting and N.H. Pritchard.

Pietri was a free spirit whose performances were nontraditional. In his irreverence toward religion, he called himself Reverend, dressed in black and walked around with a large collapsible cross. In reaction to the romanticism of the community by groups like the Young Lords and others on the left, he wrote that "The Masses are Asses." In the first published collection of Nuyorican poetry (Nuyorican Poetry: An Anthology of Puerto Rican Words and Feelings edited by Miguel Algarín and Miguel Piñero in 1975), his contribution was a poem consisting entirely of punctuation marks. He would throw condoms at audiences during some of his performances. He was a nonconformist, constantly reminding the Movement of the importance of tolerance, intellectual freedom and not losing its humanity. His was a unique voice, both in substance and style, to which failed attempts by all to imitate his reading of his "Puerto Rican Obituary" out loud readily attest.

The Pedro Pietri Papers, held at the Centro, Center for Puerto Rican Studies, City University of New York, "chronicle the extraordinarily creative, productive, and at times, anarchic life of one of the most original and innovative contemporary writers of the Puerto Rican community. They lend insight into the vast scope of Pietri’s literary interests and endeavors, his collaborative relationships with other writers and his editorial process."

Later years
Pietri was diagnosed with stomach cancer in 2003. He went to Mexico to receive an alternative treatment for a year. On March 3, 2004, Pietri died en route from Mexico to New York. Funeral services were held in East Harlem at the historic First Spanish Methodist Church, which was taken over in 1969 by the Young Lords and renamed at the time as "The First People's Church" to provide free breakfast and other programs to the poor and working people of El Barrio. This is where, fittingly, Pietri first read in public his classic poem, "Puerto Rican Obituary", in support of the Lords' takeover of the church.

title: Pedro Pietri


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Germantown Friends School

Germantown Friends School (GFS) is a coeducational independent PreK–12 school in the Germantown neighborhood of Philadelphia, Pennsylvania, in the United States under the supervision of Germantown Monthly Meeting of the Religious Society of Friends (Quakers). It is governed by a School Committee whose members are drawn from the membership of the Meeting, the school's alumni and parents of current students and alumni. The head of school is Dana Weeks.

History
Germantown Friends School was founded in 1845 by Germantown Monthly Meeting. The school was founded in response to a request from the Philadelphia Yearly Meeting. Until the early 20th century, Germantown Friends was a "select" school, meaning that only the children of Quaker parents were admitted. Germantown Monthly Meeting was an Orthodox meeting and valued classical education. Athletics and the arts were considered a diversion from the essentials needed by young people.

Notable alumni
This list includes graduates and non-graduate former students.
 * Emily Bazelon, 1989, journalist
 * Eric Bazilian, 1971, musician and songwriter
 * Jesse Biddle, 2010, baseball player
 * Sandra Boynton, 1970, cartoonist and songwriter
 * Sarah Chang, violinist
 * Owen Chamberlain, 1937, physicist
 * Walter Cope, architect
 * Erica Armstrong Dunbar, 1990, historian and author, National Book Award Finalist
 * Garrett Dutton III, aka G. Love, 1991, Musician and front man of the band G. Love & Special Sauce
 * Jennifer Fox (born 1959), film producer, director, cinematographer
 * Michael Friedman, 1993, composer
 * Janet Brown Guernsey, 1931, physicist
 * Nathaniel Kahn, 1981, filmmaker, writer and director of My Architect, a film about his father, Louis Kahn
 * Rob Monster, Dutch-American technology executive.
 * Tom Myers, 1976, sound engineer nominated for two Academy Awards.
 * Saul Perlmutter, 1977, astrophysicist; winner of the 2011 Nobel Prize in Physics for his work on the accelerating universe
 * Edmund R. Purves, 1914, architect and executive director of the American Institute of Architects.
 * Esther Biddle Rhoads, educator, relief worker
 * Merrie Spaeth, Political public relations consultant; appeared in the film The World of Henry Orient while a sophomore at GFS.
 * Daniel Spielman, 1988, Sterling Professor of Computer Science at Yale, Macarthur Fellow
 * Makiko Tanaka, 1963, Japanese Foreign Minister, 2001–2002
 * Rebecca Traister, 1993, Journalist (New York Magazine, Elle)
 * Kristen Welker, 1994. NBC News journalist
 * Dan Wolf, 1975, Massachusetts state senator, founder of Cape Air

Notable staff
• Shari Heck, former musician, member of Cyberbully Mom Club.

Entertainment

 * The main character from the TV series Twin Peaks, FBI Agent Dale Cooper, supposedly grew up in Germantown and attended Germantown Friends School (as created by director David Lynch, who spent many years in Philadelphia). They were also referenced in The Goldbergs' spinoff show, Schooled, in the fifth episode of the first season, "Money for RENT".

title: Germantown Friends School


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Communist Party of the Basque Country

The Communist Party of the Basque Country (Euskadiko Partidu Komunista, Partido Comunista de Euskadi) is the federation of the Communist Party of Spain (PCE) in Basque Country and Navarre.

PCE-EPK publishes Hemen eta Orain. The general secretary of PCE-EPK is Jon Hernández. The youth organization of PCE-EPK is Gazte Komunistak (Communist Youth in Basque).

title: Communist Party of the Basque Country


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Jumbo Brown

Walter George "Jumbo" Brown (April 30, 1907 – October 2, 1966) was an American professional baseball pitcher who played in Major League Baseball for the Chicago Cubs, Cleveland Indians, New York Yankees, Cincinnati Reds, and New York Giants. His professional career spanned from 1925 to 1941.

During his major league career, Brown had a 33–31 win–loss record with a 4.07 earned run average and 29 saves, leading the National League twice. He is known mostly for his large size, weighing 295 lb during his playing days. Until Walter Young and Jonathan Broxton made their MLB debuts, Brown was the heaviest player to ever play in the major leagues.

Career
Brown was born in Greene, Rhode Island, on April 30, 1907. He began playing sandlot ball in Brockton, Massachusetts, where he was discovered by a scout for the Chicago Cubs, who signed him. Manager Rabbit Maranville was particularly interested in the scout's report. Brown made two appearances for the Cubs on a trial basis, playing his first game on August 26, 1925. Maranville quit as manager, and the new manager, George Gibson, released Brown before the end of the 1925 season. Brown went to the minor leagues in 1926, playing for the Sarasota Gulls of the Class D Florida State League. He started the 1927 season with the Gulfport Tarpons of the Class D Cotton States League. In July, he was traded to the Cleveland Indians for Benn Karr. He appeared in eight games for Cleveland, pitching to a 6.27 ERA. Brown had his tonsils removed during the 1927–28 offseason, causing him to gain 68 lbs. His weight continued to fluctuate throughout his career, reaching a reported high of 295 lbs.

Cleveland retained Brown's rights for the 1928 season, but he started the season with a 6.75 ERA in five appearances. Cleveland optioned him to the New Orleans Pelicans of the Southern Association in June. In July 1928, he was sent to the Omaha Crickets of the Western League for Luther Harvel. Brown was promoted back to Cleveland in September 1928. He pitched for Omaha in 1929 and the Oklahoma City Indians in 1930. He had a 16–6 win–loss record for Oklahoma City.

The New York Yankees purchased Brown's contract before the 1931 season and assigned him to the Jersey City Skeeters of the International League. Brown played for the Yankees in the 1932 season. He played as a relief pitcher, but made three starts late in the season. Brown had a 4.53 ERA in 19 games, including three starts. Brown was a member of the Yankees roster for the 1932 World Series. He did not appear in the series, which the Yankees won. Brown pitched for the Yankees in 1933, recording a 5.23 ERA in 21 games, eight starts. The Yankees optioned Brown to the Hollywood Stars of the Pacific Coast League at the end of August. He opted to retire for the season to be with his sick wife instead. The Yankees optioned Brown to the Newark Bears of the International League before the 1934 season. He had a 20–6 win–loss record for Newark. The Yankees promoted Brown back to the major leagues in 1935, Brown recorded a 3.61 ERA in 20 games, eight starts, in the 1935 season and pitched to a 5.91 ERA in 20 games, with three starts during the 1936 season. Brown was included on the Yankees roster for the 1936 World Series, but did not appear in the series, which the Yankees won.

In May 1937, the Yankees sent Brown and Babe Dahlgren to the Bears. In June 1937, he was purchased by the Cincinnati Reds. Brown won his first game with the Reds, but ended up with a 8.38 ERA in four games. The Reds sold Brown and Phil Weintraub to Jersey City, then owned by the New York Giants, in July. In September, the Giants purchased Brown from Jersey City. He made four appearances with a 1.04 ERA.

The Giants retained Brown for the 1938 season. Using Brown exclusively as a relief pitcher, he had a 1.80 ERA with five saves in 43 games in 1938, a 4.15 ERA with six saves in 31 games in 1939, a 3.42 ERA with seven saves in 41 games in 1940, and a 3.32 ERA with eight saves in 31 appearances in 1941. He led the National League in saves in 1940 and 1941. In September 1941, the Giants released Brown to the Columbus Red Birds of the American Association, a farm team of the St. Louis Cardinals, in order to acquire Tom Sunkel from a different Cardinals' farm team. Brown reported to spring training with Columbus in March 1942, but retired from professional baseball in April. He finished his career with a 33–31 won-lost record, a 4.07 ERA, and 28 saves at the major league level.

Later life
After his playing career, Brown settled in Freeport, New York. During World War II, he worked for Grumman at their Bethpage, New York, facility. He also pitched for Grumman's semi-professional baseball team. After the war, Brown opened a sporting goods store in Freeport. It went out of business in 1953.

Brown and his first wife, Martha Tobe, had one daughter. He met his second wife when he played for the Giants and she worked as a nurse at the Polo Grounds. They married on February 2, 1940, and had one daughter.

In his later life, Brown spent time living in Providence, Rhode Island, before returning to Freeport. Brown died on October 2, 1966, from congestive heart failure.

title: Jumbo Brown


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Pasties

Pasties (singular pasty or pastie) are patches that cover a person's nipples and areolae, typically self-adhesive or affixed with adhesive. They are usually worn in pairs. They originated as part of burlesque shows, allowing dancers to perform fully topless without exposing the nipples in order to provide a commercial form of bare-breasted entertainment. Pasties are also, at times, used while sunbathing, worn by strippers and showgirls, or as a form of protest during women's rights events such as Go Topless Day. In some cases this is to avoid potential prosecution under indecency laws.

As well as being used as an undergarment in lieu of a bra, pasties are also worn visibly as a fashion accessory where it is desirable to show the breasts but not the nipples, and are sometimes called nipple stickers. Pasties are sometimes worn by bikini baristas, staff hired to serve coffee from roadside huts while wearing lingerie, thongs, or skimpy swimwear.

Design

Pasties come in a variety of colors, shapes, and sizes. They can be made from a variety of materials, including craft foam, artificial leather, buckram and plastic. Some are skin-colored while others are produced with decorative designs on them. They are often smaller in countries such as Japan than they are in America as they are typically not much larger than the areola. No straps are used to hold pasties in place, so they require a tape or glue fixative. This is often gum arabic, although other types of glue are sometimes used including liquid latex and eyelash extension glue. Nevertheless, they can fall off as a result of sweating or movement. The burlesque dancer Candy Cotton reported that a pastie she was wearing flew off into the audience during her act. Pasties are typically designed to be left on for hours rather than days. Removing them can be painful, particularly if they have been left on for too long. Adhesive removers are sometimes used to help remove them, though these are not usually designed for human skin. The adhesive used to attach pasties cause problems for people with sensitive skin. The burlesque dancer Lili St. Cyr found that her nipples often hurt when she removed her pasties at the end of the night, and in consequence she watered down the glue that she used. To reduce the chances of an allergic reaction, modern pasties are mostly attached with glue designed for cosmetic use or are held in place using double-sided fashion tape. People with sensitive skin often prefer hypoallergenic nipple covers. The most popular and common type are made from the hypoallergenic polymer silicone, rather than materials such as latex that can cause allergic reactions. The availability of suitable adhesives was a necessary precursor to their introduction, and their name derives from the word paste. Modern pasties are often self-adhesive. Some are for single-use, while others are washable and can be reused.

Entertainment
Early versions of the pastie were worn by belly dancers and exotic performers at the 1893 World's Fair. These consisted of small metal plates covering the front of the breasts, and were often decorated with gems or metallic details where the nipples would be. They were subsequently worn by some circus performers during their acts.

The modern form of the pastie first appeared in burlesque and striptease in the 1920s as a way to avoid breaking the law by performing topless or nude. Pasties came to be regarded by some as more aesthetic and erotic as they developed into a way of drawing attention to the breasts and nipples. They were worn in cabarets such as the Folies Bergère and  Le Lido. Burlesque performer Carrie Finnell is attributed with adding tassels which hang from the center and incorporating tassel twirling as part of a performance. Finnell and Sally Rand rose to prominence as burlesque performers in the 1920s and 1930s. At that time there was a shift away from pasties decorated with tassels or gems toward nipple-like pasties, making the appearance of nudity more realistic. Skin-tone fabric was used, with a bead at the centre to represent the nipple. From the early 1930s burlesque performers typically wore pasties and a G-string, undressing to these as the final reveal of a striptease. The burlesque performer Gypsy Rose Lee included pasties as part of her onstage outfit in the 1930s and 1940s, and made adjusting them part of her act.

Dancers in US strip clubs continued to wear pasties in the 1950s and 1960s, with Carol Doda becoming the first fully topless public dancer in the country at the Condor Club in San Francisco in 1964. The use of pasties in burlesque and striptease declined during the subsequent decades, but they became fashionable again with the appearance of neo-burlesque in the 1990s and 2000s, worn by performers such as Jo Weldon and Dita Von Teese. The Suicide Girls, a troupe that started in 2001 as an homage to Bettie Page, included pasties in their live performances. Wearing pasties pays tribute to burlesque performers of the past, and it is also sometimes necessary to allow neo-burlesque dancers to perform in venues that are not licensed for toplessness under local ordinances.

The punk rock singer Wendy O. Williams who performed during the 1970s and 1980s often wore electrical tape on stage to cover her nipples. In the 2010s the heavy metal band Butcher Babies briefly copied the look. In the 2014 short film Miley Cyrus: Tongue Tied the singer appears with her nipples concealed under black crosses made of nipple tape.

In the United States public indecency laws traditionally required bare-breasted dancers to wear pasties. These restrictions were relaxed in the mid 20th century but still apply in some parts of the country. In other parts new laws against nude dancing were introduced in the late 20th century, requiring dancers to wear pasties and a G-string. These laws have been subject to legal challenge on First Amendment grounds, arguing that nude dancing is a form of free speech. In Nevada, where public nudity is illegal, entertainers working on the Las Vegas Strip and Fremont Street wear pasties to remain within the law. Some strippers have alleged that lawmakers are engaging in cruelty by requiring use of adhesive material on the nipple. In some parts of the US transparent or liquid latex pasties are worn by strippers instead of conventional ones or electrical tape is used to cover the nipples. In 2013 a Texas judge prohibited the wearing of pasties by strippers, requiring instead that they wear more concealing bikini tops. In some parts of the country, such as New York State, alcohol laws require that performers in strip clubs must wear at least pasties and a G-string if liquor is served. Bare-breasted workers in Chicago's topless-only restaurants and strip clubs were legally required to wear pasties or other latex coverings on their breasts until Chicago City Council changed the city's liquor license statutes in 2020, removing references to gender.

Pasties are also worn at music festivals and raves, where they are worn alone or under tops that are low cut, open-fronted or made of sheer fabric. They often appear in decorative shapes and designs such as hearts, stars, flowers, aliens or mushrooms. They are also worn at pride parades, at fetish parties, and in night clubs.

Film actors who do not wish to be filmed nude often use body doubles or computer-generated imagery for nude scenes, but they sometimes wear pasties for screen roles to give the impression that they are nude. Pasties are also sometimes worn during auditions or interviews for nude scenes.

Underwear
Pasties are sometimes worn instead of a bra under clothes or under swimsuits to prevent the nipples from being seen through the fabric. Certain cultures have more concern than others about concealing the nipples in this way. In Japan, for instance, pasties (or nipple guards) are widely sold in general retailers such as grocery stores for this purpose. As an impromptu alternative to commercially produced pasties, two crossed strips of adhesive tape can be used to cover each nipple. Using pasties in this way can be practical when wearing wrap tops, sports bras, crop tops, garments with low-cut necklines, and strapless or backless dresses. It can prevent the nipples and areolae being visible through sheer clothing or lingerie, and it can hide naturally protruding nipples or a nipple erection. It can also help to protect the nipples if the breasts feel heavy and sore during pregnancy.

Lift pasties include an additional tab that can be attached above the breast to lift it and hence change its appearance under clothing.

Beachwear
In the 1960s, fashion designers created the trikini, a bikini variant consisting of pasties and briefs. Pasties are occasionally worn on beaches to maximize a sun tan by avoiding the strap lines produced by bikinis, without the need for toplessness. Waterproof pasties can also hide protruding nipples under swimwear.

Fashion
During the twentieth century pasties were primarily associated with strippers, but during the twenty-first century they have become popular with celebrities such as musicians and pop stars. They are now worn as fashion accessories and have been appearing in fashion shows since 2016. As part of the fashion trend called underwear as outerwear they are sometimes worn as a visible part of an outfit, typically in metallic colours rather than flesh tones. In this way they have been incorporated into fashion collections by designers such as Tom Ford and Anthony Vaccarello and brands such as Yves Saint Laurent. Pasties have been worn in this way by the model and actor Cara Delevingne, the model Bella Hadid, and the pop star Doja Cat. Other celebrities that have worn them include Miley Cyrus, Nicki Minaj, Janet Jackson, Rihanna, Lady Gaga, Cher, Britney Spears, Lil' Kim and Kendall Jenner.

Athletes
Runners, surfers, and other outdoor athletes may experience fissure of the nipple, a chafing irritation caused by friction with clothing such as a T-shirt. The condition is colloquially known as "runner's nipple". Some people wear pasties to cover the nipple and avoid or mitigate the irritation. When worn under clothing, pasties are sometimes called breast petals, nipple covers or nipple guards.

title: Pasties


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Wikipedia:Articles for deletion/Marlinspike Symphonic Orchestra

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. Smoddy (Rabbit and pork) 19:59, 25 Apr 2005 (UTC)

Marlinspike Symphonic Orchestra
Zero Google hits for "Marlinspike * Orchestra"; created by a user with a history of dubious edits. —tregoweth 06:59, Apr 17, 2005 (UTC)

 * Delete. Marlinspike Hall is a house in Tintin comics. José San Martin 13:47, Apr 17, 2005 (UTC)
 * Very sneaky vandalism--I actually looked at this page when it was created and, seeing nothing amiss, moved on. I should have been more thorough--I can find no evidence of this existing on Google or Allmusic. Delete. Meelar (talk) 20:20, Apr 17, 2005 (UTC)
 * Delete as hoax. Slac speak up!  23:52, 17 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.


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HotWired

Hotwired (1994–1999) was the first commercial online magazine, launched on October 27, 1994. Although it was part of the print magazine Wired, Hotwired carried original content.

History
Andrew Anker, Wired's then Vice President and CTO, wrote the original HotWired business plan. On its approval in April 1994, he became HotWired's first CEO, and oversaw the development of the website. Over the next five years several other sites grew out of Hotwired, most notably Wired News, Webmonkey, and the Wired search engine HotBot.

After several previous site iterations, HotWired 4.0 launched on July 1, 1997, marking the magazine's most comprehensive overhaul. The reinvention efforts were led by Executive Producer June Cohen, Executive Editor Cate Corcoran and Senior Designer Sabine Messner. The redesigned site featured Dynamic HTML homepage teasers, more focus on user-centric interaction and a simplified channel structure.

The site launched before the advent of Time Inc.'s Pathfinder.com site, and the emergence of independent web magazines such as Feed, Word, and Salon. HotWired's initial business model was 'corporate sponsorship', which quickly led to the design of the 'ad banner' display areas still in use today. The first banner ad on the internet was an AT&T ad featured on the site in 1994. The first direct marketing focused ads were sold by David Hyman to Virtual Vineyards. Under the leadership of Rex Briggs, HotWired was the first to measure the effectiveness of online advertising, and among the first to attempt behavioral targeting and the first to apply real-time web analytics, known as “HotStats.”

Wired Ventures' online division was acquired by Lycos, Inc. in October 1998, a year after Condé Nast acquired Wired Magazine. It launched "HotWired 5.0" in September as an aggregator of Wired News and an archive of old HotWired content, slashing fresh editorial content except for Suck and Webmonkey. In 2006, Lycos turned the domain into a pay-per-click advertising hub, seemingly marking the definitive end of Hotwired as an online magazine. However, in July 2006, Condé Nast acquired both Webmonkey and the Hotwired domain from Lycos, and Webmonkey was relaunched in May 2008.

Projects and sites
Projects and sites published under the Hotwired banner from 1994 to 1999 include:

 * Adrenaline (1994–1996)-Daily Magazine of Alternative Sports developed and edited by Caitlin Pulleyblank. Magazine linked to an Interactive database of play spots on a graphical interface [realtime surf data, climbing data located (latitude/longitude), ultimate teams, mountain bike trails, rafting locations with posted CFS data].
 * Animation Express (1998–2002) - Curated collection of animated short films presented in Flash, Shockwave, and QuickTime formats.
 * Ask Dr. Weil (1996-1997) - Steven Petrow was the founding editor of Dr. Andrew Weil's integrative medicine site.
 * Beta Lounge (1997–1999) - Live DJ channel
 * Brain Tennis (1996–1997) - Debate as a spectator's sport
 * Cocktail (1996–1997) - Recipes for, history of, and variations on cocktails
 * DaveNet (1995–1996) - Dave Winer's developer musings
 * Dream Jobs (1995–1998) - Inspiring people & company profiles
 * Geek of the Week (1997–1998) - Weekly featured member page of HotWired members around the world
 * HotBot (1996–Present) - Search Engine (partnered with Inktomi)
 * Intelligent Agent (1995) - Travel through the minds of Rudy Rucker, Randy Shilts, Joshua Quittner, and others.
 * Member Pages (1997–1998) - Template-based do-it-yourself homepage profiles of users
 * Muckraker (1995–1996) - Brock N. Meeks follows the Net from Washington, DC.
 * Netizen (1996–1997) - The first website to cover a presidential election, featuring daily writing from John Heilemann and Jon Katz, edited by David Weir. Where politics, digital culture, and the high-tech industry intersect;
 * Net Soup (1995–1996) - Listservs and newsgroup postings.
 * Net Surf (1997) - Events of the Net industry.
 * Net Surf Central (1995–1996) - An interactive database of the cool Web sites of 1996
 * Packet (1997–1998) - Intelligence from the technological frontier, featuring Michael Schrage, Brooke Shelby Biggs, Simson Garfinkel, Steve Silberman, and Mark Frauenfelder)
 * Piazza (1994–1995) - the first communication forum within HotWired, including "Threads" (conferencing system) and "Club Wired" - (a live, Telnet-based chat system customized by Laura La Gassa - hosted by Will Kreth, Susanna Camp, and David Hyman
 * Pop (1995–1996) - Michael Small oversaw arts coverage (articles, reviews, interviews, streaming audio, chats) featuring editors/writers John Alderman, Rob Levine, Ian Christe, and Sarah Borruso.
 * Renaissance 2.0 (1994–1995) - HotWired's original art and literary channel, managed by Gary Wolf with illustrations by Sabine Messner
 * RGB Gallery - Electronic art collection
 * Signal (1994–1996) - What did e-commerce, e-politics, and e-culture look like in 1995?
 * Suck (1995–2001) - Web and media commentary redefining the word 'sarcastic'
 * Synapse (1997–1998) - Colorful, interactive viewpoints on technology and culture, featuring Jon Katz
 * Talk.com (1996–1998) - Live chats and interviews
 * Test Patterns (1996) - What HotWired employees did in their spare time
 * The Rough Guide (1995—1998) - Online travel library in partnership with Rough Guides
 * Web 101 (1997–1999) - Your smart introduction to the Net.
 * Webmonkey (1996–2002) - Web programming tips and techniques
 * World Beat (1994–1995) - Travel

title: HotWired


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Sarah Emily Miano

Sarah Emily Miano (born 1974) is an American author. She is a native of Buffalo, New York.

Aside from several short stories, Miano published her first novel - Encyclopaedia of Snow - in 2003. Influenced by post-modern authors such as Ezra Pound and T. S. Eliot, the book is structured as an encyclopaedia of snow-related topics, which are formed in an intricate way that interconnect and reflect upon each other which, in its intricacy, resembles a snowflake.

Miano is also the author of the book Van Rijn, a portrait of the painter Rembrandt.

title: Sarah Emily Miano


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User talk:Afmareck

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! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! . Aloha. --Viriditas | Talk 07:02, 17 Apr 2005 (UTC)
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title: User talk:Afmareck