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Hudud

Hudud (Arabic: حدود Ḥudūd, also transliterated hudood; plural of hadd, حد) is an Arabic word meaning "borders, boundaries, limits". In the religion of Islam, it refers to punishments that under Islamic law (sharīʿah) are mandated and fixed by God as per Islam, i.e. prescribed punishments, as opposed to Ta'zeer. These punishments were applied in pre-modern Islam, and their use in some modern states has been a source of controversy.

Traditional Islamic jurisprudence divides crimes into offenses against God and those against man. The former are seen to violate God's hudud or "boundaries", and they are associated with punishments specified in the Quran and in some cases inferred from hadith. The offenses incurring hudud punishments are zina (unlawful sexual intercourse such as fornication), unfounded accusations of zina, drinking alcohol, highway robbery, and some forms of theft. Jurists have differed as to whether apostasy from Islam and rebellion against a lawful Islamic ruler are hudud crimes.

Hudud punishments range from public lashing to publicly stoning to death, amputation of hands and crucifixion. Hudud crimes cannot be pardoned by the victim or by the state, and the punishments must be carried out in public. These punishments were rarely implemented in practice, however, because the evidentiary standards were often impossibly high. For example, meeting hudud requirements for zina and theft was virtually impossible without a confession in court, which could be invalidated by a retraction. Based on a hadith, jurists stipulated that hudud punishments should be averted by the slightest doubts or ambiguities (shubuhat, sing. shubha).

During the 19th century, Sharia-based criminal laws were replaced by statutes inspired by European models in many parts of the Islamic world, although not in particularly conservative regions such as the Arabian peninsula. The Islamic revival of the late 20th century brought along calls by Islamist movements for full implementation of Sharia. Reinstatement of hudud punishments has had particular symbolic importance for these groups because of their Quranic origin, and their advocates have often disregarded the stringent traditional restrictions on their application. In practice, in the countries where hudud have been incorporated into the legal code under Islamist pressure, they have often been used sparingly or not at all, and their application has varied depending on local political climate. Their use has been a subject of criticism and debate.

Hudud is not the only form of punishment under Sharia. For offenses against man—the other type of crime in Sharia—that involve inflicting bodily harm Islamic law prescribes a retaliatory punishment analogous to the crime (qisas) or monetary compensation (diya); and for other crimes the form of punishment is left to the judge's discretion (ta'zir). Criminals who escaped a hudud punishment could still receive a ta'zir sentence.

In the 21st century, hudud, including amputation of limbs, is part of the legal systems of Afghanistan, Brunei, Iran, Mauritania, Saudi Arabia, the United Arab Emirates, Yemen, and northern part of Nigeria.

Scriptural basis
Hudud offenses are mentioned in the Quran. The punishments for these offenses are drawn from both the Quran and the Sunnah. The Quran does not define the offenses precisely: their definitions were elaborated in fiqh (Islamic jurisprudence).

Quran
The Qur'an describes several hudud crimes and in some cases sets out punishments. The hudud crime of theft is referred to in Quran verse 5:38:

The crime of "robbery and civil disturbance against Islam" inside a Muslim state is referred to in Quran 5:33:

The crime of illicit consensual sex is referred to in several verses, including Quran 24:2:

The crime of "accusation of illicit sex against chaste women without four witnesses" and a hudud punishment is based on Quran, , among others Quranic verse.

Hadiths
The crime of drinking alcohol is referred to in Quranic verse, and hudud punishment is described in hadiths:

The sahih hadiths, a compilation of sayings, practices and traditions of Muhammad as observed by his companions, are considered by Sunni Muslims to be the most trusted source of Islamic law after the Quran. They extensively describe hudud crimes and punishments. In some cases Islamic scholars have used hadiths to establish hudud punishments, which are not mentioned in the Quran. Thus, stoning as punishment for zina is based on hadiths that narrate episodes where Muhammad and his successors prescribed it. The tendency to use existence of a shubha (lit. doubt, uncertainty) to avoid hudud punishments is based on a hadith that states "avert hadd punishment in case of shubha".

Hudud offences and punishments
The offences subject to hudud punishment:
 * Some types of theft (sariqa, السرقة). Punished with amputation of a hand.
 * Highway robbery (hirabah, qat' al-tariq). Punished with death followed by crucifixion, amputation of the right hand and the left foot (the combined right-left double amputation procedure is known as the ancient punishment of "cross-amputation") or banishment. Different punishments are prescribed for different scenarios and there are differences of opinion regarding specifics within and between legal schools.
 * Apostasy (riddah, ردة or irtidad, ارتداد), leaving Islam for another religion or for atheism, is regarded as one of hudud crimes liable to capital punishment in traditional Maliki, Hanbali and Shia jurisprudence, but not in Hanafi and Shafi’i fiqh as the hudud are a kaffarah for the hudud offences,  though these schools all regard apostasy as a grave crime and prescribe the death penalty for apostates.
 * Illicit sexual intercourse (zina, الزنا). Includes pre-marital sex and extra-marital sex. Classification of homosexual intercourse as zina differs according to legal school. Although stoning for zina is not mentioned in the Quran, all schools of traditional jurisprudence agreed on the basis of hadith that it is to be punished by stoning if the offender is muhsan (adult, free, Muslim, and married or previously married). Lashing is the penalty for offenders who are not muhsan, i.e. they do not meet all of the above criteria. The offenders must have acted of their own free will.
 * False accusation of zina (qadhf, القذف). Punished by 80 lashes.
 * Drinking alcohol (shurb al-khamr). Punished by 40 to 80 lashes, depending on the legal school.
 * Rebellion (baghi ). Although it is not listed as a hudud offense in most works of fiqh (Islamic jurisprudence), rebellion against a Muslim ruler is considered a hadd offense by some jurists, based on Quran 49:9. There is juristic consensus that the rebels must be exhorted to lay down their arms through a trusted negotiator before loyal troops have a license to fight and kill them.

There are a number of differences in views between the different madhhabs with regard to the punishments appropriate in specific situations and the required process before they are carried out. There are also legal differences (ikhtilaf) over the term limitation of pronouncing the punishment. Hanafite scholars assert that punishment for hadd crimes other than qadhf (false accusation of illegal sex) have to be implemented within a month; except for witnesses with a valid legal justifications for delayed testimony or in cases of self-confession.

Marja' following Shia jurisprudence generally believe that hudud punishments can be changed by appropriately qualified jurists.

Murder, injury and property damage are not hudud crimes in Islamic criminal jurisprudence, and are subsumed under other categories of Islamic penal law, which are:
 * Qisas (meaning retaliation, and following the principle of "eye for an eye"), and diyah ("blood money", financial compensation paid to the victim or heirs of a victim in the cases of murder, bodily harm or property damage. Diyyah is an alternative to Qisas for the same class of crimes).
 * Ta'zeer – punishment administered at the discretion of the judge.

History
Because the stringent traditional restrictions on application of hudud punishments, they were rarely applied historically. Criminals who escaped hudud punishments could still be sanctioned under the system of tazir, which gave judges and high officials discretionary sentencing powers to punish crimes that did not fall under the categories of hudud and qisas. In practice, since early on in Islamic history, criminal cases were usually handled by ruler-administered courts or local police using procedures that were only loosely related to Sharia. During the 19th century, Sharia-based criminal laws were replaced by statutes inspired by European models nearly everywhere in the Islamic world, except some particularly conservative regions such as the Arabian peninsula.

Under pressure from Islamist movements, recent decades have witnessed re-introduction of hudud punishments and by 2013 about a dozen of the 50 or so Muslim-majority countries had made hudud applicable, many countries have disregarded traditional strict requirements. In 1979 Pakistan instituted the Hudood Ordinances. In July 1980 Iran stoned to death four offenders in Kerman. By the late 1980s, Mauritania and Sudan had "enacted laws to grant courts the power to hand down hadd penalties". During the 1990s Somalia, Yemen, Afghanistan, and northern Nigeria followed suit. In 1994 the Iraqi president Saddam Hussein (who had persecuted and executed many Islamists), issued a decree "ordering that robbers and car thieves should lose their hands". Brunei adopted hudud laws in 2014.

Enforcement of hudud punishments has varied from country to country. In Pakistan and Libya, hudud punishments have not been applied at all because of strict requirements. In Nigeria local courts have passed several stoning sentences for zina, all of which were overturned on appeal and left unenforced because of lack of enough evidence.

During the first two years when Sharia was made state law in Sudan (1983 and 1985), a hudud punishment for theft was inflicted on some criminals, and then discontinued though not repealed. Floggings for moral crimes have been carried out since the codification of Islamic law in Sudan in 1991 and continue. In 2012 a Sudanese court sentenced Intisar Sharif Abdallah, a teenager, to death by stoning in the city of Omdurman under article 146 of Sudan's Criminal Act after charging her with "adultery with a married person". She was held in Omdurman prison with her legs shackled, along with her 5-month-old baby. (She was released on July 3, 2012 after an international outcry. )

The hudud punishment for zinā in cases of consensual sex and the punishment of rape victims who failed to prove the coercion, which has occurred in some countries, have been the subject of a global human rights debate. In Pakistan many rape victims who have failed to prove accusations have been jailed this has been criticized as leading to "hundreds of incidents where a woman subjected to rape, or gang rape, were eventually accused of zināʾ" and incarcerated. Kennedy states that majority of cases against women jailed on charges of zina in Pakistan are filed by their family members against disobedient daughters and estranged wives as harassment suits. Hundreds of women in Afghanistan jails are victims of rape or domestic violence, accused of zina under tazir. In Pakistan, over 200,000 zina cases against women under the Hudood laws were under way at various levels in Pakistan's legal system in 2005. In addition to thousands of women in prison awaiting trial for zina-related charges, rape victims in Pakistan have been reluctant to report rape because they feared being charged with zina. The resulting controversy prompted the law to be amended in 2006, though the amended version has been criticized for continuing to blur the legal distinction between rape and consensual sex.

Crucifixion in Islam, at least in Saudi Arabia, takes the form of displaying beheaded remains of a perpetrator "for a few hours on top of a pole". They are far fewer in number than executions. One case was that of Muhammad Basheer al-Ranally who was executed and crucified on December 7, 2009 for "spreading disorder in the land" by kidnapping, raping and murdering several young boys. ISIS has also reportedly crucified prisoners.

Illegal sex
There are certain standards for proof that must be met in Islamic law for zina punishment to apply. In the Shafii, Hanbali, and Hanafi law schools Rajm (public stoning) or lashing is imposed for religiously prohibited sex only if the crime is proven, either by four male adults witnessing at first hand the actual sexual intercourse at the same time or by self-confession. For the establishment of adultery, four male Muslim witnesses must have seen the act in its most intimate details. Shia Islam allows substitution of one male Muslim with two female Muslims, but requires that at least one of the witnesses be a male. The Sunni Maliki school of law consider pregnancy in an unmarried woman as sufficient evidence of zina, unless there is evidence of rape or compulsion. The punishment can be averted by a number of legal "doubts" (shubuhat), however, such as existence of an invalid marriage contract or possibility that the conception predates a divorce. The majority Maliki opinion theoretically allowed for a pregnancy lasting up to seven years, indicating a concern of the jurists to shield women from the charge of zina and to protect children from the stigma of illegitimacy. These requirements made zina virtually impossible to prove in practice.

If a person alleges zina and fails to provide four consistent Muslim witnesses, or if witnesses provide inconsistent testimonies, they can be sentenced to eighty lashes for unfounded accusation of fornication (qadhf), itself a hadd crime." Rape was traditionally prosecuted under legal categories requiring less stringent evidentiary rules. In Pakistan, the Hudood Ordinances of 1979 subsumed prosecution of rape under the category of zina, making rape extremely difficult to prove and exposing the victims to jail sentences for admitting illicit intercourse. The resulting controversy prompted the law to be amended in 2006, though the amended version is still criticized by some for blurring the legal distinction between rape and consensual sex.

Theft
Malik ibn Anas, the originator of the Maliki judicial school of thought, recorded in The Muwatta of many detailed circumstances under which the punishment of hand cutting should and should not be carried out. Commenting on the verse in the Quran on theft, Yusuf Ali says that most Islamic jurists believe that "petty thefts are exempt from this punishment" and that "only one hand should be cut off for the first theft." Islamic jurists disagree as to when amputation is mandatory religious punishment. This is a fatwa given by Taqī al-Dīn ʿAlī b. ʿAbd al-Kāfī al-Subkī (d. 756/1356), a senior Shafi scholar and judge from one of the leading scholarly families of Damascus: The Imam and Shaykh said: It has been agreed upon that the Hadd [punishment] is obligatory for one who has committed theft and [for whom the following conditions apply]: "# [the item] was taken from a place generally considered secure (ḥirz)
 * 1) it had not been procured as spoils of war (mughannam)
 * 2) nor from the public treasury
 * 3) and it was taken by his own hand
 * 4) not by some tool or mechanism (āla)
 * 5) on his own
 * 6) solely
 * 7) while he was of sound mind
 * 8) and of age
 * 9) and a Muslim
 * 10) and free
 * 11) not in the Haram
 * 12) in Mecca
 * 13) and not in the Abode of War
 * 14) and he is not one who is granted access to it from time to time
 * 15) and he stole from someone other than his wife
 * 16) and not from a uterine relative
 * 17) and not from her husband if it is a woman
 * 18) when he was not drunk
 * 19) and not compelled by hunger
 * 20) or under duress
 * 21) and he stole some property that was owned
 * 22) and would be permissible to sell to Muslims
 * 23) and he stole it from someone who had not wrongfully appropriated it
 * 24) and the value of what he stole reached three dirhams
 * 25) of pure silver
 * 26) by the Meccan weight
 * 27) and it was not meat
 * 28) or any slaughtered animal
 * 29) nor anything edible
 * 30) or potable
 * 31) or some fowl
 * 32) or game
 * 33) or a dog
 * 34) or a cat
 * 35) or animal dung
 * 36) or feces (ʿadhira)
 * 37) or dirt
 * 38) or red ochre (maghara)
 * 39) or arsenic (zirnīkh)
 * 40) or pebbles
 * 41) or stones
 * 42) or glass
 * 43) or coals
 * 44) or firewood
 * 45) or reeds (qaṣab)
 * 46) or wood
 * 47) or fruit
 * 48) or a donkey
 * 49) or a grazing animal
 * 50) or a copy of the Quran
 * 51) or a plant pulled up from its roots (min badā’ihi)
 * 52) or produce from a walled garden
 * 53) or a tree
 * 54) or a free person
 * 55) or a slave
 * 56) if they are able to speak and are of sound mind
 * 57) and he had committed no offense against him
 * 58) before he removed him from a place where he had not been permitted to enter
 * 59) from his secure location
 * 60) by his own hand
 * 61) and witness is born
 * 62) to all of the above
 * 63) by two witnesses
 * 64) who are men
 * 65) according to [the requirements and procedure] that we already presented in the chapter on testimony
 * 66) and they did not disagree
 * 67) or retract their testimony
 * 68) and the thief did not claim that he was the rightful owner of what he stole
 * 69) and his left hand is healthy
 * 70) and his foot is healthy
 * 71) and neither body part is missing anything
 * 72) and the person he stole from does not give him what he had stolen as a gift
 * 73) and he did not become the owner of what he stole after he stole it
 * 74) and the thief did not return the stolen item to the person he stole it from
 * 75) and the thief did not claim it
 * 76) and the thief was not owed a debt by the person he stole from equal to the value of what he stole
 * 77) and the person stolen from is present [in court]
 * 78) and he made a claim for the stolen property
 * 79) and requested that amputation occur
 * 80) before the thief could repent
 * 81) and the witnesses to the theft are present
 * 82) and a month had not passed since the theft occurred"

All of this was said by ʿAlī b. Aḥmad b. Saʿīd (probably Ibn Ḥazm, d. 1064). And the Imam and Shaykh added: and it is also on the condition that [the thief's] confession not precede the testimony and then after it he retracts [his confession]. For if the thief does that first and then direct evidence (bayyina) is provided of his crime and then he retracts his confession, the punishment of amputation is dropped according to the more correct opinion in the Shafi school, because the establishment [of guilt] came by confession not by the direct evidence. So his retraction is accepted.

Amputation
Those arguing in favor of that the hudud punishment of amputation for theft often describe the visceral horror/fear of losing a hand as providing strong deterrence against theft, while at the same time the numerous requirements for its application make it seldom used and thus more humane than other punishments. Supporters include Abdel-Halim Mahmoud, the rector of Azhar from 1973 to 1978, who stated it was not only ordained by God but when implemented by Ibn Saud in Saudi Arabia brought law and order to his land — though amputation was carried out only seven times. In his popular book Islam the Misunderstood Religion, Muhammad Qutb asserts that amputation punishment for theft "has been executed only six times throughout a period of four hundred years".

However, according to historian Jonathan A.C. Brown, at least in the mid-1100s in the Iraqi city of Mosul the Muslim jurists found the punishment less than effective. Faced with a crime wave of theft the ulama "begged their new sultan ... to implement harsh punishments" outside of sharia. The hands of arrested thieves were not being cut off because evidentiary standards were so strict, nor were they deterred by the ten lashes (discretionary punishment or tazir) that Shariah courts were limited to by hadith.

Disputes and debates over reform
A number of scholars/reformers have suggested that traditional hudud penalties "may have been suitable for the age in which Muhammad lived" but are no longer, or that "new expression" for "the underlying religious principles and values" of Hudud should be developed. Tariq Ramadan has called for an international moratorium on the punishments of hudud laws until greater scholarly consensus can be reached.

Many contemporary Muslim scholars think that the hudud punishments are not absolute obligations as it is an act of mu'amalah (non-worship), thus, they think that hudud is the maximum punishment.

Hudud punishments have been called incompatible with international norms of human rights and sometimes simple justice. At least one observer (Sadakat Kadri) has complained that the inspiration of faith has not been a guarantee of justice, citing as an example the execution of two dissidents for "waging war against God" (Moharebeh) in the Islamic Republic of Iran—the dissidents waging war by organizing unarmed political protests. The Hudood Ordinance in Pakistan led to the jailing of thousands of women on zina-related charges, were used to file "nuisance or harassment suits against disobedient daughters or estranged wives". The sentencing to death of women in Pakistan, Nigeria, Sudan for zina caused international uproar, being perceived as not only as too harsh, but an "odious" punishment of victims not wrongdoers.

Among the questions critics have raised about the modern application of hudud, include: why, if the seventh-century practice is divine law eternally valid and not to be reformed, have its proponents instituted modern innovations? These include use of general anesthetic for amputation (in Libya, along with instruction to hold off if amputation might "prove dangerous to [the offender's] health"), selective introduction (leaving out crucifixion in Libya and Pakistan), using gunfire to expedite death during stoning (in Pakistan). Another question is why they have been so infrequently applied both historically and recently. There is only one record of a stoning in the entire history of Ottoman Empire, and none at all in Syria during Muslim rule. Modern states that "have so publicly enshrined them over the past few decades have gone to great lengths to avoid their imposition." There was only one amputation apiece in Northern Nigeria and Libya, no stonings in Nigeria. In Pakistan the "country's medical profession collectively refused to supervise amputations throughout the 1980s", and "more than three decades of official Islamization have so far failed to produce a single actual stoning or amputation." (Saudi Arabia is the exception with four stonings and 45 amputations during the 1980s though they were overturned because of lack of required evidence.)

Among two of the leading Islamist movements, the Muslim Brotherhood has taken "a distinctly ambivalent approach" toward hudud penalties with "practical plans to put them into effect ... given a very low priority;" and in Pakistan, Munawar Hasan, then Ameer (leader) of the Jamaat-e-Islami, has stated that "unless and until we get a just society, the question of punishment is just a footnote."

Supporting hudud punishments are Islamic revivalists such as Abul A'la Maududi who writes that in a number of places the Quran "declares that sodomy is such a heinous sin ... that it is the duty of the Islamic State to eradicate this crime and ... punish those who are guilty of it." According to Richard Terrill, hudud punishments are considered claims of God, revealed through Muhammad, and as such immutable, unable to be altered or abolished by people, jurists or parliament.

Opposition to hudud (or at least minimizing of hudud) within the framework of Islam comes in more than one form. Some (such as elements of the MB and JI mentioned above) support making its application wait for the creation of a "just society" where people are not "driven to steal in order to survive." Another follows the Modernist approach calling for hudud and other parts of Sharia to be re-interpreted from the classical form and follow broad guidelines rather than exact all-encompassing prescriptions. Others consider hudud punishments "essentially deterrent in nature" to be applied very, very infrequently.

Others (particularly Quranists) propose excluding ahadith and using only verses in the Quran in formulating Islamic Law, which would exclude stoning (though not amputation, flogging or execution for some crimes). The vast majority of Muslims and most Islamic scholars, however, consider both Quran and sahih hadiths to be a valid source of Sharia, with Quranic verse 33.21, among others, as justification for this belief.

"Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often. ...It is not for a believing man or woman—when Allah and His Messenger decree a matter—to have any other choice in that matter. Indeed, whoever disobeys Allah and His Messenger has clearly gone ˹far˺ astray."

Short overviews

 * M. Cherif Bassiouni (1997), "Crimes and the Criminal Process," Arab Law Quarterly, Vol. 12, No. 3 (1997), pp. 269–286 (via JSTOR)
 * M. Cherif Bassiouni (1997), "Crimes and the Criminal Process," Arab Law Quarterly, Vol. 12, No. 3 (1997), pp. 269–286 (via JSTOR)
 * M. Cherif Bassiouni (1997), "Crimes and the Criminal Process," Arab Law Quarterly, Vol. 12, No. 3 (1997), pp. 269–286 (via JSTOR)

Specific topics

 * Zina, Rape and Islamic Law: An Islamic Legal Analysis of the Rape Laws in Pakistan. A Position Paper by KARAMAH: Muslim Women Lawyers for Human Rights
 * A. Quraishi (1999), "Her honour: an Islamic critique of the rape provisions in Pakistan's ordinance on zina," Islamic studies, Vol. 38, No. 3, pp. 403–431 (via JSTOR)
 * "Punishment in Islamic Law: A Critique of the Hudud Bill of Kelantan, Malaysia," Mohammad Hashim Kamali, Arab Law Quarterly, Vol. 13, No. 3 (1998), pp. 203–234 (via JSTOR)
 * "Islamization and Legal Reform in Malaysia: The Hudud Controversy of 1992," Maria Luisa Seda-Poulin, Southeast Asian Affairs (1993), pp. 224–242 (via JSTOR)
 * "Criminal Justice under Shari'ah in the 21st Century—An Inter-Cultural View," Michael Bohlander and Mohammad M. Hedayati-Kakhki, Arab Law Quarterly, Vol. 23, No. 4 (2009), pp. 417–436 (via JSTOR)
 * "Islamization in Sudan: A Critical Assessment," Carolyn Fluehr-Lobban, Middle East Journal, Vol. 44, No. 4 (Autumn, 1990), pp. 610–623 (via JSTOR)

title: Hudud


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Azo of Iberia

Azo, Azoy or Azon (აზო; აზოჲ; აზონი) was a ruler of Georgians of ancient Kartli (Iberia of the Classical authors) claimed by medieval Georgian annals to have been installed by Alexander the Great, king of Macedon (r. 336–323 BC).

Medieval tradition
His name and origin are differently given by the medieval Georgian chronicles. While The Conversion of Kartli calls him Azo(y) and makes him the scion of a preexisting dynasty in Arian Kartli, The Life of Kartli knows him as Azon and brands him a Macedonian outsider. Azo and Azon unquestionably represent the same figure and both sources credit his position to Alexander’s mythic expedition into inner Georgia.

According to The Conversion of Kartli, Azo was the son of an unnamed king of Arian Kartli, who was brought, together with followers, to Kartli proper by Alexander and installed as the first king (mep'e, მეფე) at Mtskheta after the conquest of this city. He also transplanted the cults of Gatsi and Gaim to Kartli. The Life of Kartli enshrines no such tradition. Rather, it maintains that Azon, son of Iaredos (unattested in The Conversion of Kartli), was neither a king nor even a Georgian. He is reported to have conquered Mtskheta with 100,000 Macedonians ("Romans"). In addition, Alexander commanded Azon to worship seven celestial bodies (the Sun, the Moon, and five "stars", i.e., planets) and to serve the "invisible God, the creator of the universe". This version has Azon, depicted as a tyrant, subsequently deposed and killed by Pharnavaz, the member of the local ruling clan (P’arnavaziani), whose father and uncle were killed by Azon.

Modern interpretation
The identification of Azo/Azon is one of the most complex and contentious enigmas of early Georgian history. His rule is conventionally dated by the Georgian scholar Sergi Gorgadze to 330–272 BC, though this chronology lacks precision.

Despite their differences, the two medieval traditions concur that kingship was established in Mtskheta in the early Hellenistic period and this is verified in non-Georgian sources. The legend of Alexander's Iberian campaign has also been preserved in Armenian historical tradition, particularly in The History of the Armenians by Moses of Chorene (probably the 5th century). Moses speaks of "Mithridates, satrap of Darius" (identifiable with Mithridates II of Cius) installed by Alexander to rule over the Georgians. Professor Giorgi Melikishvili has drawn several parallels between the stories of the Azon of the Georgian chronicles and the Mithridates of the Armenian tradition.

Several modern scholars believe Azo’s story indirectly suggests the migration of the early Georgian tribes to the northwest and blending of Anatolian elements with the tribes living in Kartli proper. On the other hand, the version of The Life of Kartli, which anachronistically refers to Azon's entourage as "Romans", might well have reflected the Roman activities in Iberia, presumably those of the Flavian period (AD 69–96), which have surprisingly been ignored by the Georgian annals.

Some modern historians have also attempted to equate Azon (note that the name terminates in the Greek suffix –ου) with the Jason of the Argonautic cycle. According to the Roman historian Tacitus, the Iberians "claimed Thessalian origin, dating from the time when Jason, after leaving with Medea and their children, returned to the empty palace of Aeëtes and the kingless Colchians".

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

title: Azo of Iberia


text:
List of countries by carbon dioxide emissions per capita

This is a list of sovereign states and territories by per capita carbon dioxide emissions due to certain forms of human activity, based on the EDGAR database created by European Commission. The following table lists the 1970, 1990, 2005, 2017 and 2022 annual per capita emissions estimates (in kilotons of  per year).

The data only consider carbon dioxide emissions from the burning of fossil fuels and cement manufacture, but not emissions from land use, land-use change and forestry Over the last 150 years, estimated cumulative emissions from land use and land-use change represent approximately one-third of total cumulative anthropogenic emissions. Emissions from international shipping or bunker fuels are also not included in national figures, which can make a large difference for small countries with important ports.

The Intergovernmental Panel on Climate Change (IPCC) Sixth Assessment Report finds that the "Agriculture, Forestry and Other Land Use (AFOLU)" sector on average, accounted for 13-21% of global total anthropogenic GHG emissions in the period 2010–2019. Land use change drivers net AFOLU emission fluxes, with deforestation being responsible for 45% of total AFOLU emissions. In addition to being a net carbon sink and source of GHG emissions, land plays an important role in climate through albedo effects, evapotranspiration, and aerosol loading through emissions of volatile organic compounds. The IPCC report finds that the LULUCF sector offers significant near-term mitigation potential while providing food, wood and other renewable resources as well as biodiversity conservation. Mitigation measures in forests and other natural ecosystems provide the largest share of the LULUCF mitigation potential between 2020 and 2050. Among various LULUCF activities, reducing deforestation has the largest potential to reduce anthropogenic GHG emissions, followed by carbon sequestration in agriculture and ecosystem restoration including afforestation and reforestation. Land use change emissions can be negative.

According to Science for Policy report in 2023 by the Joint Research Centre (JRC – the European Commission's science and knowledge service) and International Energy Agency (IEA), in 2022, global GHG emissions primarily consisted of, resulting from the combustion of fossil fuels (71.6%).

In 2022, emissions from the top 10 countries with the highest emissions accounted for almost two thirds of the global total. Since 2006, China has been emitting more than any other country. However, the main advantage of measuring total national emissions per capita is that it does take population size into account. China has the largest emissions in the world, but also the largest population. For a fair comparison, emissions should be analyzed in terms of the amount of per capita. Considering CO2 per capita emissions in 2022, China's levels (8.85) are almost half those of the United States (14.44) and less than a sixth of those of Palau (59.00 – the country with the highest emissions of per capita).

Measures of territorial-based emissions, also known as production-based emissions, do not account for emissions embedded in global trade, where emissions may be imported or exported in the form of traded goods, as it only reports emissions emitted within geographical boundaries. Accordingly, a proportion of the produced and reported in Asia and Africa is for the production of goods consumed in Europe and North America.

Greenhouse gases (GHG) – primarily carbon dioxide but also others, including methane and chlorofluorocarbons – trap heat in the atmosphere, leading to global warming. Higher temperatures then act on the climate, with varying effects. For example, dry regions might become drier while, at the poles, the ice caps are melting, causing higher sea levels. In 2016, the global average temperature was already 1.1 °C above pre-industrial levels.

According to the review of the scientific literature conducted by the Intergovernmental Panel on Climate Change (IPCC), carbon dioxide is the most important anthropogenic greenhouse gas by warming contribution. The other major anthropogenic greenhouse gases ) are not included in the following list, nor are humans emissions of water vapor, the most important greenhouse gases, as they are negligible compared to naturally occurring quantities.

Per capita emissions by country/territory
The data in the following table is extracted from EDGAR - Emissions Database for Global Atmospheric Research.

emissions per capita embedded in global trade
emissions are typically measured on the basis of ‘production’. This accounting method – which is sometimes referred to as ‘territorial’ emissions – is used when countries report their emissions, and set targets domestically and internationally. In addition to the commonly reported production-based emissions statisticians also calculate ‘consumption-based’ emissions. These emissions are adjusted for trade. To calculate consumption-based emissions, traded goods are tracked across the world, and whenever a good was imported all emissions that were emitted in the production of that good are also imported, and vice versa to subtract all  emissions that were emitted in the production of goods that were exported.

Consumption-based emissions reflect the consumption and lifestyle choices of a country's citizens. They are national or regional emissions that have been adjusted for trade, calculated as domestic (or ‘production-based’) emissions minus the emissions generated in the production of goods and services that are exported to other countries or regions, plus emissions from the production of goods and services that are imported.

"Consumption-based emissions = Production-based – Exported + Imported emissions"

This is measured as the net import-export balance in tons of per year. Positive values represent netimporters of. Negative values represent net exporters of.

The data in the following table is extracted from Our World in Data database.


text: User talk:65.118.224.2

title: User talk:65.118.224.2


text:
Pharnajom

Pharnajom or Pharnajob (ფარნაჯომი, ფარნაჯობი; died 90 BC) was a king (mepe) of Iberia from 109 to 90 BC, the fourth in the P'arnavaziani line. He is known exclusively from the royal list included in the medieval Georgian chronicles.

Pharnajom succeeded on death of his father, Mirian I in 109 BC. He is reported to have added another idol, that of the god Zaden, to the Iberian pagan pantheon, and to have built a fortress to house it.

Prior to 90 BC, Pharnajom converted to Zoroastrianism, abandoning K'art'velian polytheism. His nobles sent an ambassador to the king of Armenia promising the throne to his son, Artaxias. At the battle of Tasiri between Pharnajom and his nobles, the king is defeated and killed, and the crown given to Artaxias I of Iberia. Pharnajom's son, Mirian (Mirvan), survives, however, to be taken and brought up at the Parthian court.

title: Pharnajom


text:
Canadian Historical Association

The Canadian Historical Association (CHA; French Société historique du Canada, SHC) is a Canadian organization founded in 1922 for the purposes of promoting historical research and scholarship. It is a bilingual, not-for-profit, charitable organization, the largest of its kind in Canada. According to the Association, it "seeks to encourage the integration of historical knowledge and perspectives in both the scholarly and public spheres, to ensure the accessibility of historical resources, and to defend the rights and freedoms of emerging and professional historians in the pursuit of historical inquiry as well as those of history degree holders who utilize the analytical, research, communication, and writing skills they acquired during their studies to pursue a variety of career paths inside or outside of academia."

Activities
The CHA represents historians in Canada and acts as a public advocate for the field. Within the historical profession, the CHA helps to set ethical standards for research and has published a Statement on Research Ethics. The Association organizes annual meetings for members and publishes the Journal of the Canadian Historical Association, The CHA Bulletin and series of booklets featuring concise treatments of particular aspects of Canadian history in an international context. The CHA has also created a microsite, What Can you Do With a History Degree?, which profiles individuals with history degrees who work in a variety of fields. Other activities include lobbying government agencies, libraries, and archives on matters related to document preservation and availability.

The current CHA president is Penny Bryden of the University of Victoria.

An affiliated committee of the Canadian Historical Association, the Canadian Committee on Labour History, publishes the journal Labour/Le Travail. It holds an annual conference together with other scholarly groups as part of the Congress of the Canadian Federation for the Humanities and Social Sciences (the "Learneds").

Other affiliated committees include: • Aboriginal History Group

• Active History Group

• Canadian Business History Association

• Canadian Committee for Digital History

• Canadian Committee on the History of Sexuality

• Canadian Committee on Labour History

• Canadian Committee on Migration, Ethnicity and Transnationalism

• Canadian Committee on Military History

• Canadian Committee on Women's History

• Canadian Network for Economic History

• Canadian Network on Humanitarian History

• Canadian Oral History Association

• Committee on the Second World War

• Canadian Urban History Caucus

• Environmental History Group

• Graduate Students' Committee

• History of Children and Youth Group

• International Committee of Historical Sciences

• Media And Communication History Committee

• Political History Group

• Public History Group

Early years
The Canadian Historical Association was founded in 1922 by Lawrence Burpee. That year, Burpee presented a new constitution for the Historic Landmarks Association (founded in 1907 ), which was adopted, changing the name and objectives of the organization. Burpee's model for the Canadian Historical Association was based on the American Historical Association, which was founded in 1884.

The first Canadian Historical Association Executive and Council included George Wrong, Chester Martin, Arthur Doughty, Pierre-Georges Roy, James Kenny, Lawrence Burpee, William Douw Lighthall, and Frederic William Howay. Marius Barbeau was its founding Secretary. Lighthall nominated Burpee for the presidency of the Canadian Historical Association, and Burpee was president from 1923 to 1925 and continued his involvement as chairman of the management committee until 1934.

Over the course of the 1920s, the Canadian Historical Association saw its annual meeting become a scholarly conference. It also became a social event for historians to reconnect with each other. In 1926, Frank Underhill wrote a letter to Charles Cochrane, the Secretary-Treasurer at the time, encouraging the Canadian Historical Association to model its annual meeting after the American Historical Association. Underhill later suggested that the annual meeting be organized around a particular theme. Cochrane agreed to both suggestions. In 1927, the annual meeting was held at the University of Toronto. The format in 1927 became the basic format of the annual meeting. In 1928, the annual meeting was held in Winnipeg.

In 1929, Rodolphe Lemieux became president, he was succeeded by Robert Borden. In 1931, Frederic William Howay became president and he was succeeded by John Clarence Webster in 1932.

In 1933, the Canadian Historical Association held its annual meeting in conjunction with the Canadian Political Science Association. They met separately, but gathered for a joint session and some social events. Based on the success of their joint meeting, they established a joint membership in 1936 at the cost of four dollars.

In 1937, the CHA was invited by the CBC to prepare a series of radio broadcasts on forgotten Canadians. The Association created a Radio Committee with Toronto's George Glazebrook as chair. Over twelve months the committee paired specific historians with specific topics in a series of twenty-seven broadcasts.

In late 1939, the Royal Society of Canada approached the CHA with an offer to become a subgroup of the Society, but after Donald Creighton and Reginald Trotter met with representatives of the Society it was decided that the Canadian Historical Association would not accept this offer.

Recent years
In 2017, in response to public conversations about the legacies of Canadian historical figures and in particular their roles in the genocide of Indigenous peoples, the CHA council proposed changing the name of one of its flagship awards, the Sir John A. Macdonald Prize. The award was an annual prize established in 1977 and given to the book making the most significant contribution to Canadian historical understanding. In 2014, the prize had been awarded to James Daschuk for his book Clearing the Plains: Disease, Politics of Starvation, and the Loss of Aboriginal Life, which in part highlighted Macdonald's role in the forced starvation of Plains Indigenous peoples in the late 19th century. Daschuk noted that winning the award for this book was "ironic" and was vocally in favour of rebranding the prize. In May 2018 at its annual meeting in Regina, CHA members voted overwhelmingly in favour of the name change, by a margin of 121–11. The prize was renamed the CHA Best Scholarly Book in Canadian History Prize.

Controversy
Several Canadian historians are concerned that the CHA has been recently "more about activism than good scholarship" or that from the 1990s onwards the CHA has moved too close to social history at the expense of political history, diplomatic history and military history. For example, on 1 July 2021, the CHA issued a statement regarding Canada's past treatment of Indigenous peoples, claiming the existence of a "broad consensus" among historical experts that "genocidal intent has been amply established". In response, on 12 August The Dorchester Review published an open letter from 53 historians (many of whom were past members of the CHA) disputing this claim. Authors included Margaret MacMillan; Robert J. Young; Robert Bothwell; J.L. Granatstein, author of Who Killed Canadian History?; and Prof Jim Miller, emeritus professor of history at the University of Saskatchewan. This letter was in turn criticized immediately by seven historians in Native American studies.

Prizes
As part of its mandate to promote and recognize excellence in historical research, the CHA administers the following prizes:
 * François-Xavier Garneau Medal, awarded every five years honours an outstanding Canadian contribution to historical research
 * CHA Best Scholarly Book in Canadian History Prize, an annual prize for non-fiction work of Canadian history judged to have made the most significant contribution to an understanding of the Canadian past
 * The Wallace K. Ferguson Prize, an annual prize for an outstanding scholarly book in a field of history other than Canadian history
 * The Clio Prizes, given for meritorious publications or for exceptional contributions by individuals or organizations to regional history
 * The Albert B. Corey Prize, an award once every two years jointly with the American Historical Association, for best book dealing with the history of Canadian-American relations or the history of both countries
 * The John Bullen Prize, awarded for the outstanding historical dissertation written for a doctoral degree at a Canadian university
 * The CHA Journal Prize, awarded every year for the best essay published each year in the Journal of the Canadian Historical Association
 * CCWH Book Prize in Women's and Gender History, awarded every two years to the best book published in the field in the previous two years, in either English or French
 * The Hilda Neatby Prize, awarded annually for the best articles in French and English on women's history
 * Other prizes include: The Canadian Aboriginal History Book Prize, Political History Prize – Best Book, Political History Prize – Best Article, Public History Prize, The Eugene Forsey Prize, The Neil Sutherland Article Prize and Best article on the History of Sexuality.

Presidents
• L. J. Burpee, 1922–25

• Thomas Chapais, 1925–26

• George M. Wrong, 1926–27

• A. G. Doughty, 1927–28

• Chester Martin, 1928–29

• Rodolphe Lemieux, 1929–30

• Sir Robert Borden, 1930–31

• F. W. Howay, 1931–32

• J. C. Webster, 1932–33

• Duncan McArthur, 1933–34

• F. J. Audet, 1934–35

• E. R. Adair, 1935–36

• Chester W. New, 1936–37

• D. C. Harvey, 1937–38

• R. G. Trotter, 1938–39

• J. B. Brebner, 1939–40

• Gustave Lanctôt, 1940–41

• Fred Landon, 1941–42

• Arthur Lower, 1942–43

• George W. Brown, 1943–44

• W. N. Sage, 1944–45

• Frank H. Underhill, 1945–46

• H. N. Fieldhouse, 1946–47

• Fred H. Soward, 1947–48

• Arthur Maheux, 1948–49

• A. L. Burt, 1949–50

• George E. Wilson, 1950–51

• Jean Bruchési, 1951–52

• C. P. Stacey, 1952–53

• M. H. Long, 1953–54

• J. J. Talman, 1954–55

• G. F. G. Stanley, 1955–56

• Donald Creighton, 1956–57

• W. Kaye Lamb, 1957–58

• Antoine d'Éschambault, 1958–59

• W. L. Morton, 1959–60

• Wallace K. Ferguson, 1960–61

• R. A. Preston, 1961–62

• Hilda Neatby, 1962–63

• Marcel Trudel, 1963–64

• Mason Wade, 1964–65

• Margaret Ormsby, 1965–66

• R. M. Saunders, 1966–67

• J. M. S. Careless, 1967–68

• P. B. Waite, 1968–69

• Fernand Ouellet, 1969–70

• W. R. Graham, 1970–71

• Ivo N. Lambi, 1971–72

• Lewis G. Thomas, 1972–73

• S. F. Wise, 1973–74

• J. B. Conacher, 1974–75

• Jacques Monet, 1975–76

• Margaret E. Prang, 1976–77

• David M. L. Farr, 1977–78

• Desmond Morton, 1978–79

• Robert C. Brown, 1979–80

• Pierre Savard, 1980–81

• John Kendle, 1981–82

• Jean-Pierre Wallot, 1982–83

• Ramsay Cook, 1983–84

• Susan M. Trofimenkoff, 1984–85

• William Acheson, 1985–86

• René Durocher, 1986–87

• H. Blair Neatby, 1987–88

• Cornelius J. Jaenen, 1988–89

• Jean-Claude Robert, 1989–90

• J. E. Rea, 1990–91

• Gail Cuthbert Brandt, 1991–92

• Phillip Buckner, 1992–93

• Veronica Strong-Boag, 1993–94

• James A. Leith, 1994–95

• Nadia Fahmy-Eid, 1995–96

• James R. Miller, 1996–97

• Judith Fingard, 1997–98

• Gregory Kealey, 1998–99

• Irving Abella, 1999-00

• Chad Gaffield, 2000–01

• Mary Vipond, 2001–03

• Gerald Friesen, 2003–05

• Margaret Conrad, 2005–07

• Craig Heron, 2007–09

• Mary Lynn Stewart, 2009–11

• Lyle Dick, 2011–13

• Dominique Marshall, 2013–15

• Joan Sangster, 2015–17

• Adele Perry, 2017–19

• Penny Bryden, 2019–21

• Steven High, 2021-23

• Donald Wright, 2023-25

title: Canadian Historical Association


text: Category:Society of Saint Pius X

title: Category:Society of Saint Pius X


text:
Talk:The Great Caruso

Untitled
The Caruso family did sue MGM and won. MGM was ordered to withdraw all prints of the film in Italy. See page 548 of Caruso Jrs. book.

— Preceding unsigned comment added by 67.189.8.177 (talk) 09:43, 14 June 2012 (UTC)

One person who didn't like the film was the widow of Caruso,who said that compared to her Enrico ,Lanza "sang like a diseased horse",or something similarly unaffectionate.

Also,note Ludwig Donath as the ex-tenor who plays Caruso's manager---compare it to his role in THE JOLSON STORY and you'll see a master character actor playing two completely different ethnic parts with total believability. — Preceding unsigned comment added by 198.23.5.11 (talk) 20:07, 27 September 2022 (UTC)

title: Talk:The Great Caruso


text: File:Claudia Brucken - Love And A Million Other Things CD cover.jpg


text:
Talk:Tom Clancy's Op-Center

Tom Clancy's Op-Center XII
The 12th book of the series is NOT called "War of Eagles". It is really called Tom Clancy's Op-Center: Flight of Eagles.

This comment is incorrect according to Amazon.com Bloviator2000 (talk) 03:21, 10 October 2011 (UTC)

Possible copyright problem
Voldemort's edit on 27 October 2005 to the Op-Center section seems to be taken almost word-for-word out of Tom Clancy's Op-Center: Mirror Image. ⇒ Bayerischermann     -  03:18, 20 August 2006 (UTC)

Vandalism in character names
The names of the main characters have been vandaliced. Can someone revert to the previous version?

Op-Center Series Chart Under Novels
The entire chart listing the Op-Center Series of twelve novels should indicate Jeff Rovin as Author according to Amazon.com Bloviator2000 (talk) 03:29, 10 October 2011 (UTC)

title: Talk:Tom Clancy's Op-Center


text:
Monica

Monica may refer to:

People

 * Monica (given name), including a list of people and fictional characters with the name
 * Monica (actress) (born 1987), Indian film actress
 * Mônica (footballer, born 1978) (Mônica Angélica de Paula)
 * Mônica (footballer, born 1987) (Mônica Hickmann Alves)
 * Monica (singer) (born 1980)
 * Saint Monica, mother of Augustine

Places

 * Monica, Kentucky, U.S.
 * 833 Monica, a minor planet

Film

 * Monica (2011 film), an Indian film
 * Monica (2022 film), an American-Italian film

Music

 * MONICA, a Scottish band with members of The Apples and others
 * "Monica" (song), by The Kinks, 1968
 * "Monica", a song by Dan Bern from the 1998 album Fifty Eggs
 * "Monica", a 1984 song by Kōji Kikkawa
 * covered by Leslie Cheung, 1984
 * covered by Leo Ku on the 2005 album Jade Solid Gold

Other uses in arts and entertainment

 * Monica, a fictional country in Æon Flux
 * Monica, a fictional planet in David Weber's science fiction Honorverse
 * Monica (graphic novel), by Daniel Clowes, 2023

Transportation

 * Monica (automobile), 1972–1974
 * Monica (radar)
 * Monica (rocket)
 * MV Monica, a Finnish coaster ship in service 1955–57, known later as MV Scantic

Other uses

 * List of storms named Monica
 * Monica (grape)

title: Monica


text:
Talk:Monica

The article says that it is illegal to name one's child Monica in Equatorial Guinea. But why is it illegal? That is a very strange law and it would be interesting to know what the purpose of it is. Everyking 03:57, 4 September 2005 (UTC)
 * I've removed the claim "In Equatorial Guinea, it is illegal to name your child Monica" pending verification. I'll put a message on Meweight's page to ask him what his source was for this. --Spondoolicks 13:44, 28 November 2005 (UTC)

is it objective to say how the word monica is to be pronounced. in RP english, it would be MO ni ka, you can't say it is pronounced one way - it implies that speakers with regional accents are pronouncing things wrong. 1:28 4th sept 05

The item "Monica" in baroque music
There exists a kind of melody or a kind of dancing form within italian baroque music named "Monica". I'm just working on the German Wp article Bernardo Storace (1637-1707); there is written (translated in English): In Storaces time, there are known melodies or dances, like Passamezzo, Romanesca, Spagnoletta, Monica etc., they are guided by the example of Girolamo Frescobaldi (1583-1643) .... Can anyone tell me the nearer properties of this kind of "Monica"? --Wilhelmus Legrant (talk) 09:59, 13 January 2021 (UTC)

title: Talk:Monica


text:
Michael P. Kube-McDowell

Michael Paul Kube-McDowell (born August 29, 1954), also known as Michael McDowell or Michael P. McDowell, is an American science fiction and non-fiction author.

Background
Born Michael Paul McDowell on August 29, 1954 (Philadelphia, Pennsylvania), he attended St. Joseph's High School (Camden, New Jersey) (Class of 1972) and Michigan State University.

Writing career
Kube-McDowell has written for television, been a stringer for a daily newspaper, and published short fiction, reviews, assorted nonfiction and erotica. He was honored for teaching excellence by the 1985 White House Commission on Presidential Scholars. Kube-McDowell's short fiction has been featured in Analog, Isaac Asimov's Science Fiction Magazine and The Magazine of Fantasy and Science Fiction, as well as anthologies After the Flames and Perpetual Light. Three of his stories have been adapted as episodes of the TV series Tales from the Darkside. Outside of science fiction Kube-McDowell is the author of more than 500 nonfiction articles on subjects ranging from space careers to "scientific creationism" to an award-winning four-part series on the state of American education. Kube-McDowell's literary works have been recognized and highlighted at Michigan State University in their Michigan Writers Series.

Series

 * The Trigon Disunity
 * Emprise (1985)
 * Enigma (1986)
 * Empery (1987)
 * Star Wars : The Black Fleet Crisis
 * Before the Storm (1996)
 * Shield of Lies (1996)
 * Tyrant's Test (1996)

Novels

 * Alternities (1988)
 * Isaac Asimov's Robot City: Odyssey (1987)
 * The Quiet Pools (1990)
 * Exile (1992)
 * The Trigger (1999) (with Arthur C. Clarke)
 * Vectors (2002)

Young adult novels

 * Thieves of Light (1987) (writing as Michael Hudson)

Short stories

 * I Shall Have a Flight to Glory (1992) (collected in Mike Resnick's alternate history anthology Alternate Presidents)
 * The Inga-Binga Affair (1992) (collected in Mike Resnick's alternate history anthology Alternate Kennedys)
 * Because Thou Lovest the Burning-Ground (1993) (collected in Mike Resnick's alternate history anthology Alternate Warriors)

Awards

 * Hugo Best Novel nominee (1991) : The Quiet Pools
 * Philip K. Dick nominee (1985) : Emprise
 * Pegasus Award for Best Performer (1994) as a member of the Black Book Band

title: Michael P. Kube-McDowell


text: User talk:64.76.87.197

title: User talk:64.76.87.197


text:
Aslan (disambiguation)

Aslan is the fictional lion in C. S. Lewis's Chronicles of Narnia.

Aslan or Arslan (both spellings of a Turkic word meaning "fearless", "warrior", "lion") may also refer to:

Arsalan

 * Arsalan Anwar (born 1986), Pakistani cricketer
 * Arsalan Iftikhar (born 1977), American human rights lawyer
 * Arsalan Kamkar (born 1960), Iranian musician of Kurdish origin
 * Arsalan Kazemi (born 1990), Iranian basketball player
 * Arsi Nami Arsalan Nami (born 1984), Iranian singer-songwriter

Aslan

 * Aslan Abashidze (born 1938), former leader of Adjara
 * Aslan Atem (born 1991), Turkish wrestler
 * Aslan-Beg Abashidze (1877–1924), Muslim Georgian nobleman and general
 * Aslan Khan Daghestani (fl. early 18th-century), Safavid official
 * Aslan bey Gardashov (1866–1920), Azerbaijani statesman
 * Aslan bey Safikurdski (1880–1937), Azerbaijani statesman
 * Aslan-Bey Shervashidze, Prince of the Principality of Abkhazia from 1808–10
 * Aslan Dashayev (born 1989), Russian footballer
 * Aslan Datdeyev (born 1973), Russian footballer
 * Aslan Doguzov (born 1991), Russian footballer
 * Aslan Dudiyev (born 1990), Russian footballer
 * Aslan Dyshekov (born 1987), Russian footballer
 * Aslan Dzeytov (born 1990), Russian footballer
 * Aslan Dzharimov (born 1939), former president of the Republic of Adygea, Russia
 * Aslan Goplachev (born 1970), Russian footballer and coach
 * Aslan Karatsev (born 1993), Russian tennis player
 * Aslan Khan Daghestani (born in the 17th century), early-18th-century Safavid dynasty official in Persia
 * Aslan Kerimov (born 1973), footballer, most capped member of the Azerbaijan National Football Team
 * Aslan Khuriyev (born 1984), Russian footballer
 * Aslan Mashukov (born 1984), Russian footballer
 * Aslan Maskhadov (1951–2005), Chechen leader
 * Aslan Musin (born 1954), former Speaker of the Parliament of Kazakhstan
 * Aslan Tkhakushinov (born 1947), President of the Republic of Adygea, Russia
 * Aslan Tlebzu (born 1981), Russian folk musician of Adyghe origin
 * Aslan Usoyan (1937–2013), Russian outlaw of Kurdish origin
 * Aslan Zaseev (born 1982), Russian footballer

Aslan

 * Ahmet Aslan (born 1968), Turkish musician
 * Ali Aslan (born 1933), Syrian general and politician
 * Ana Aslan (1897–1988), Romanian biologist, physician, and inventor
 * Berkin Kamil Aslan (born 1992), Turkish footballer
 * Beyzanur Aslan (born 2001), Azerbaijani women's footballer
 * Ercüment Aslan (born 1976), Turkish boxer
 * Emil Aslan (born 1978), Czech political scientist
 * Faramarz Aslani (born 1954), Iranian singer-songwriter
 * Farhad Aslani (born 1966), Iranian actor
 * George Aslan, Turkish politician
 * Grégoire Aslan (1908–1982), Armenian actor
 * Hamdi Aslan (born 1967), Turkish footballer and coach
 * Hatice Aslan (born 1962), Turkish actress
 * Hidir Aslan (1958–1984), executed Turkish rebel
 * Juan Contino Aslán (born 1969), Cuban politician
 * Kemal Aslan (born 1981), Turkish footballer
 * Kevork Aslan, Armenian historian
 * Madalyn Aslan (born 1963), American astrologer
 * Metin Aslan (born 1978), Austrian footballer of Turkish origin
 * Murat Aslan (born 1986), Turkish volleyball player
 * Nora Aslan (born 1937), Argentine artist
 * Raoul Aslan (1886–1958), Austrian actor of Greek-Armenian ancestry
 * Reza Aslan (born 1972), Iranian-American author
 * Yasin Aslan (born 1953), Turkish author
 * Yiğit Aslan (born 2004), Turkish swimmer

Nickname

 * Aslan (artist) (Alain Gourdon; 1930–2014), French painter, sculptor, and pin-up artist
 * Nihat Bekdik, Turkish footballer
 * Kevork Chavush (1870–1907), Armenian fedayi leader and Armenian Revolutionary Federation member
 * Aslan, nickname of Ali Pasha of Ioannina (1741–1822), pasha of western Rumelia

In fiction

 * Arslaan, a 2008 Indian fantasy television series based on the Persian epic of Amir Arsalan
 * Arslan, or A Wind From Bukhara, a 1976 science fiction novel by M. J. Engh
 * Arslan Senki, or The Heroic Legend of Arslan, a fantasy novel and manga series based on Persian history
 * Aslan, a black warhorse in the manga series Red River
 * Aslan, the name of a drug in the 2001 novel The Corrections by Jonathan Franzen
 * Aslan Battour, the deceased father of Serge Battour in the manga series Kaze to Ki no Uta
 * Aslan Jade Callenreese, alias Ash Lynx, the main character of the manga and anime series Banana Fish
 * Kingdom of Arslan, a fictional Middle Eastern country and the setting of the manga series Area 88

Games

 * Aslan (Traveller), an extraterrestrial race from the Traveller roleplaying game
 * Aslan (fanzine), a British roleplaying fanzine published in the 1980s

Places in West Asia

 * Aslan, Izeh, a village in Izeh County, Khuzestan Province, Iran
 * Arslan Tash, archaeological site in Aleppo, Syria
 * Aslan Duz, the capital of Aslan Duz District, Parsabad County, Ardabil Province, Iran
 * Aslan Duz District, a district in Parsabad County, Ardabil Province, Iran
 * Qezel Arsalan, a peak of the Mount Alvand range, Iran

Other uses

 * Aslan (band), an Irish rock band, formed in 1982
 * Aslan Pasha Mosque, Ioannina, Greece
 * Amir Arsalan, protagonist of the Persian epic Amir Arsalan-e Namdar
 * Hyundai Aslan, a mid-size sedan sold in South Korea

title: Aslan (disambiguation)


text:
User:Dysprosia/m

 * Special:Contributions/Dysprosia

title: User:Dysprosia/m


text:
University of Toronto Press

The University of Toronto Press is a Canadian university press. Although it was founded in 1901, the press did not actually publish any books until 1911.

The press originally printed only examination books and the university calendar. Its first scholarly book was a work by a classics professor at University College, Toronto. The press took control of the university bookstore in 1933. It employed a novel typesetting method to print issues of the Canadian Journal of Mathematics, founded in 1949.

The press has always had close ties with University of Toronto Libraries. The press was partially located in the library from 1910-1920. The University Librarian Hugh Hornby Langton, the lead librarian of the University of Toronto Libraries, served as the first general editor of the University of Toronto Press.

Sidney Earle Smith, president of the University of Toronto in the late 1940s and 1950s, instituted a new governance arrangement for the press modelled on the governing structure of the university as a whole (on the standard Canadian university governance model defined by the Flavelle commission). Henceforth, the press's business affairs and editorial decision-making would be governed by separate committees, the latter by academic faculty. A committee composed of Vincent Bladen, George Williams Brown (general editor of the press from 1951), and A. S. P. Woodhouse studied the publishing policies of American university presses to inform the structure of the press's publishing division.

Beginning in 1971, the press printed its books simultaneously on paper and microfiche.

The press is currently a member of the Association of University Presses.

title: University of Toronto Press


text:
Category talk:Maoist organizations

Untitled
I think that this category ought to be limited to self-proclaimed Maoist groups, not all organization that at some point might have been inspired by Mao or subscribing to M-L-Mao Zeodong Thought. --61.17.133.52 13:02, 18 Apr 2005 (UTC)

OK, but don't be overly schematic. We are talking about the movement history, so the definitions have to be somewhat elastic and historically based. You have recently removed the Maoist designation from several organizations which were Maoist at one point. Freedom Road was a self proclaimed Maoist organization, before realigning as a broader left group. It is not a party, has never claimed to be one, and comes from a tradition that rejects premature party projects (Sojournor Truth Org, PUL, etc.). The older regroupment documents (which are no longer on FR's website make this clear. October League/CP (M-L) and the RCP were self proclaimed Maoist vanguard parties, but if you asked them they would say the other had fundamentally misunderstood Mao Zeodong Thought. CP (M-L) was a party and so the CP category is OK, but should be historicized.  Many people first read Mao through the PLP, though by the 1970 they had evolved into something else.  For historical reasons, all these organizations belong in Maoist category as well.  Definitions of who is Maoist and who is not in the U.S. scene become quite complicated following the death of Mao, the "Gang of Four" and the rule of Deng.  Who are we, an IP address and a pseudonym, to cast any of these cadres into the chasm of anti-revisionism? I'm restoring the Maoist designation for FR, CP (M-L). DJ Silverfish 15:24, 18 Apr 2005 (UTC)

title: Category talk:Maoist organizations


text:
Wikipedia:Wikifun/Round 8/Answers/Question 20

J. Wellington Wimpy
A search on Petrus Ramus found "J". I looked at The Wombles, and then went to the alphabetical index starting at "J. Wellington" (I was hoping there would be a restaurant called "Wells") found J. Wellington Wimpy. And according to Fast-food restaurant there is a restaurant chain called "Wimpy". Zoicon5 15:52, 18 Apr 2005 (UTC)

J. Wellington Wimpy. How I answered it: I looked up womble. Once I saw that there was one named Wellington, the rest just sort of fell into place and it was merely a matter of checking J and Wimpy. --Marnen Laibow-Koser (talk) 20:36, 19 Apr 2005 (UTC)


text: User talk:209.190.101.139

title: User talk:209.190.101.139


text:
Charing railway station

Charing railway station serves the village of Charing in Kent, England. It is 53 mi down the line from London Victoria. The station, and all trains serving it, is operated by Southeastern.

The ticket office is staffed only during part of the day; at other times a PERTIS 'permit to travel' machine, located outside the station building on the 'down' side, suffices.

The next station eastwards (towards Ashford) used to be Hothfield; however, it was closed in 1959, although it remained a 'request' stop for railway staff throughout the 1960s.

History
The station was opened on 1 July 1884, as part of the London, Chatham and Dover Railway (LCDR) extension to Ashford West of the 1874 line to Maidstone, which itself was a branch off the LCDR's Sevenoaks branch of 1862, which joined the LCDR mainline of 1840 at Swanley. In the wake of 1955 British Rail Modernisation plan, the "Kent Coast Electrification" scheme saw the suburban electrification of the previous Southern Railway extended from Maidstone East through to Ashford. The goods yard comprised five sidings on the down side and one on the up side. It was taken over for military use during World War II. Electrification also saw the addition of a footbridge, but by 16 May 1964 freight operations ceased. Charing's signal box closed on 14 April 1984, when the upgraded Maidstone East Panel took control of the whole line.

Services
All services at Charing are operated by Southeastern using and  EMUs.

The typical off-peak service in trains per hour is:
 * 1 tph to London Victoria via Maidstone East
 * 1 tph to Ashford International

Additional services, including trains to and from London Charing Cross call at the station during the peak hours.

title: Charing railway station


text:
Action of 3 October 1624

The action of 3 October 1624 was a naval engagement that took place near San Pietro Island, Sardinia, during the war against the Barbary corsairs. A squadron of galleys from the Spain (Kingdom of Naples), Grand Duchy of Tuscany and Papal States under Diego Pimentel engaged a squadron of six Algerian ships under Azan Calafate. The Algerians were defeated, their flagship was destroyed, and four ships were captured. Also, the Christian slaves they owned were freed.

Background
To deal with the constant threat of Barbary corsairs in the Mediterranean Sea, the Christian states in the area combined their galley squadrons to defend their coasts and carry out incursions into Barbary bases. Emanuel Filibert of Savoy, who in 1622 was appointed by Philip IV of Spain as Captain General of the Sea and Viceroy of Sicily, mobilized squadrons from Sicily, Naples, Malta, and occasionally from the Republic of Genoa and Tuscany in combined operations.

In 1624, there were several engagements at sea between these combined squadrons and the Barbary corsairs, where the former made several captures of corsairs.

Action
On 8 September, Diego Pimentel, commander of the Naples galley squadron, set sail from Naples with his squadron to make an incursion along the western coast of the Italian Peninsula in search of Barbary corsairs. At that time, Barbary ships were known to loot the coasts of Corsica and Sardinia. Pimentel's forces consisted of a combined squadron of fifteen Christian galleys; eight Neapolitan galleys under Pimentel, four Tuscan galleys under Montauto and three Papal galleys under Filicaja. The Tuscan galleys were the last to join the squadron, near the island of Elba.

Pimentel, with the combined squadron, passed along the coast of Corsica to the Strait of Bonifacio, without encountering adversaries. Then he passed across the strait to Sardinia and arrived in Cagliari on 26 September 1624. In Cagliari, Pimentel consulted with Juan Vives de Canyamás, viceroy of Sardinia, if he had information about the Barbary corsairs, but he knew nothing. That same day he left the place for the island of San Pietro, a place frequented by corsairs.

On September 28 he arrived at the island, remaining in place. At dawn on 3 October, he sighted a squadron of six corsairs ships of Barbary. It was a squadron of the Regency of Algiers; made up of three large ships, two pataches and a tartane. One of the large ships was the flagship, with 200 Turkish and 36 or 50 guns. The two remaining large ships were merchant prizes, one of them weighing 400 to 500 tons, both being armed by the corsairs. The two pataches had a crew of 50 men. The squadron commander was Azan Calafate, a renowned Turkish sailor from Algiers.

At eight in the morning, Pimentel's galley squadron had the Algerian ships within firing range. The tartane, abandoned by the rest of the Algiers squadron, was captured with a Turkish on board, who gave information to the Christians about the opposing squadron. The battle began, and after four hours of fought, the Christians captured one of the large ships after it was disabled and abandoned by the crew, who moved to the flagship. Soon another of the large ships was also captured, but Algiers' flagship held up fierce resistance, causing extensive damage to the approaching galleys. Pimentel ordered all the galleys to direct their shots at him. Due to the short distance between the opponents, Pimentel was seriously wounded in the stomach by a musket shot from that ship. On the other hand, the pataches began to flee, so Pimentel ordered Francisco Manrique to pursue them with eight galleys. Manrique managed to capture the pataches. Meanwhile, the Algerian flagship was disabled and overwhelmed by the attack of the other galleys. The corsairs set fire to the gunpowder, causing a large explosion that destroyed the flagship after eight hours of fighting.

Aftermath
In the battle more than 100 corsairs killed and there were 150 prisoners, among them Calafate. There were also almost 200 slaves, freeing 100 Christians. The two large ships and the two pataches were escorted by the galleys to Cagliari, their salvage bringing a good quantity of ducats. The tartane that had been initially captured was lost during the fight. On this occasion the Spaniards did not carry out the demonstrations that they usually carried out for victory, due to the death of Pimentel from his wound, the next day.

title: Action of 3 October 1624


text:
University of Alberta Press

University of Alberta Press (UAlberta Press) is a publishing house and a division of the University of Alberta that engages in academic publishing.

Overview
The offices of University of Alberta Press (UAlberta Press) are located in the Rutherford Library on the University of Alberta campus, in Edmonton, Alberta, Canada. Operating since 1969, UAlberta Press is a unit of the Library and Museums portfolio and reports to the Vice-Provost (Library and Museums) and Chief Librarian. UAlberta Press typically publishes between 15 and 25 books each year and has approximately 450 titles available as print editions and 650 titles available in digital editions, including audiobooks, as of 2022. The Press is funded by a combination of sales revenue, licensing fees, project grants, federal and provincial operating grants, research support subsidies, and institutional budget allocation.

History
UAlberta Press was originally established as a department of the University of Alberta in 1969, one of several academic presses to be established in that decade in Canada. Much of the work was done by Norma and Leslie Gutteridge, both of whom were seconded to the University Press Committee in the spring of 1969, the former being appointed editorial adviser while the latter became chairman of the committee in 1972. By 1974, the Press had grown to an annual budget of $5,000 and was run by three volunteers under their leadership. The university awarded offices to the Press in 1975, at which time Leslie was appointed director, while Norma became the editor. In response to the report of the Symons Royal Commission on Canadian Studies, the Alberta Provincial Government provided enough funding for the Press to hire its first permanent staff member in 1978. Following Leslie’s retirement in 1979, Norma became the second director of the Press until her retirement in 1994. By then, UAlberta Press had more than 160 titles in print and had become Alberta’s leading scholarly publisher. She was succeeded by Glen Rollans (1995-1999), Linda Cameron (2001-2017), and Douglas Hildebrand (2017–present).

Publication Areas
UAlberta Press acquires and publishes scholarly books as well as works of poetry and literary nonfiction. It is especially noteworthy for its commitment to publishing books of importance to Western and Northern Canada and by Indigenous authors. Thus, UAlberta Press contributes significantly to the variety and diversity of Canadian cultural expression.

Scholarly Nonfiction
UAlberta Press is dedicated to disseminating books of substantial scholarly merit to the broader public. Although it has published works in various disciplines throughout its history, in recent years the Press has gained significant recognition by publishing scholarship in the humanities and social sciences. These include works of history, sociology, anthropology, criminology and legal studies, critical race theory, gender and sexuality studies, cultural studies, environmental studies, Indigenous studies, literary studies, political science, urban studies, and the emerging field of research-creation. Some of the most prominent titles include:

 * The/Les Collected Writings of Louis Riel/Ecrits complets de Louis Riel, completed by an editorial team led by George G.F. Stanley (1985). A critical edition composed of five annotated volumes, this project was partly funded by a grant from the Social Sciences and Humanities Research Council in 1978, at the time the largest grant ever to have been given.
 * Shredding the Public Interest: Ralph Klein and 25 Years of One-Party Government by Kevin Taft (1997). Co-published by the Parkland Institute. Taft’s book, which challenged Ralph Klein and his provincial government's claims about soaring public service spending, became a national bestseller at roughly 27,000 copies sold, topping the Financial Post's national bestseller list for 14 weeks and eventually being named Trade Book of the Year by the Alberta Book Publishers' Association in 1998. Shredding the Public Interest also placed Taft in the public eye, cementing his reputation as a government critic and prompting Premier Klein to call him a communist and challenge him to run for office.
 * The Canadian Dictionary of ASL, edited by Carole Sue Bailey and Kathy Dolby (2002). Winner of the Alberta Educational Book of the Year, Scholarly Book of the Year and Trade Non-Fiction Book of the Year as well as an Award of Merit from the Association for Canadian Studies and the Alcuin Society Citation for Excellence in Book Design in Canada.
 * Alberta Elders’ Cree Dictionary/alperta ohci kehtehayak nehiyaw otwestamâkewasinahikan by Nancy LeClaire and George Cardinal (2002).
 * Edmonton In Our Own Words by Linda Goyette and Carolina Jakeway Roemmich (2004). Edmonton's official centenary publication.
 * Ethics for the Practice of Psychology in Canada by Derek Truscott and Kenneth H. Crook (2004). Second edition published in 2013. Third edition published in 2021.
 * The Importance of Being Monogamous: Marriage and Nation Building in Western Canada to 1915 by Sarah Carter (2008). Winner of the Clio Award, Prairie Region.
 * People of the Lakes: Stories of Our Van Tat Gwich’in Elders/Googwandak Nakhwach’ànjòo Van Tat Gwich’in by Vuntut Gwitchin First Nation and Shirleen Smith (2010). Winner of numerous awards, including the Independent Publisher Book Award for Story Teller of the Year, the Tom Fairley Award for Editorial Excellence, the Canadian Aboriginal History Book Prize, the Clio Prize, the Ermine Wheeler-Voegelin Book Award, and the Victor Turner Prize for Ethnographic Writing.
 * Disinherited Generations: Our Struggle to Reclaim Treaty Rights for First Nations Women and their Descendants by Nellie Carlson and Kathleen Steinhauer, with Linda Goyette (2013).
 * Healing Histories: Stories from Canada's Indian Hospitals by Laurie Meijer Drees (2013).
 * Climber's Paradise: Making Canada's Mountain Parks, 1906-1974 by PearlAnn Reichwein (2014). Winner of the Clio Prize, Prairie Region.
 * Street Sex Work and Canadian Cities: Resisting a Dangerous Order by Shawna Ferris (2015). Winner of the Outstanding Scholarship Prize, Women's and Gender Studies et Recherches Feminists Association.
 * Keetsahnak / Our Missing and Murdered Indigenous Sisters, edited by Kim Anderson, Maria Campbell, and Christi Belcourt (2018). [22] A critical look at the growing epidemic of violence against Indigenous Women in Canada.
 * Power Play: Professional Hockey and the Politics of Urban Development by Jay Scherer, David Mills and Linda Sloan McCulloch (2019).
 * Our Whole Gwich’in Way of Life Has Changed / Gwich’in K’yuu Gwiidandài’ Tthak Ejuk Gòonlih: Stories from the People of the Land by Leslie McCartney and Gwich'in Tribal Council (2020). Winner of the Labrecque-Lee Book Prize, the Oral History Association Book Award, and the Alberta Book Awards Scholarly and Academic Book of the Year.
 * Indigenous Women and Street Gangs: Survivance Narratives by Amber, Bev, Chantel, Jazmyne, Faith, Jorgina and Robert Henry (2021).
 * Canadian Performance Documents and Debates: A Sourcebook, edited by Anthony J. Vickery, Glen F. Nichols and Allana C. Lindgren (2022).

Literary Nonfiction
In addition to scholarship, UAlberta Press publishes works of poetry and creative nonfiction. It has played a significant role in the development of many Canadian writers, especially those from Alberta and other parts of Western Canada.

Many of the most noteworthy literary contributions by UAlberta Press fall into one of their literary series. Under the CuRRents series, for instance, it published Intersecting Sects: A Poet Looks at Science (2011) by Edmonton’s first poet laureate Alice Major, as well as The Hornbooks of Rita K (2001), which at the time was the first poetry collection by Robert Kroetsch in eleven years. Major’s book went on to receive the Wilfrid Eggleston Award for non-fiction while Kroetsch’s collection was shortlisted for the Governor General's Award.

Kroetsch’s contributions to Western Canadian literature inspired UAlberta Press to establish the Robert Kroetsch Series, which is dedicated to the publication of Canadian creative writing, short stories, and poetry. Within this series, UAlberta Press has published several notable works, such as The Bad Wife by Micheline Maylor (2021, Winner of the Robert Kroetsch Award for Poetry), I Am Still Your Negro: An Homage to James Baldwin by Valerie Mason-John (2020, Winner of the AUPresses Book, Jacket, & Journal Show Poetry and Literature Award), Annie Muktuk and Other Stories by Norma Dunning (2017, winner of the Danuta Gleed Literary Award), and 100 Days by Juliane Okot Bitek (2016, winner of the AAUP Book, Jacket & Journal Show Awards for Poetry & Literature and Jackets & Covers, the Glenna Luschei Prize for African Poetry, and the INDIEFAB Book of the Year Award for Poetry).

The CLC Kreisel Lecture Series is another noteworthy series published by UAlberta Press. Following the University of Alberta’s establishment of The Canadian Literature Centre (CLC) in 2006, the institute has hosted an annual lecture by a prominent Canadian writer that is then co-published by the CLC and UAlberta Press. Named in honour of Officer of the Order of Canada and Professor Henry Kreisel, these short books are dedicated to nurturing public as well as scholarly engagement with the pressing concerns of writers in Canada, including Indigenous resurgence, oppression and social justice, cultural identity, place and displacement, the spoils of history, storytelling, censorship, language, reading in a digital age, literary history, personal memory, and, most recently, art during the Covid-19 pandemic. Some of the most prominent authors and titles published by UAlberta Press under this series include Cherie Dimaline (An Anthology of Monsters, 2023), [34] Vivek Shraya (Next Time There’s a Pandemic, 2022), Leanne Betasamosake Simpson (A Short History of the Blockade, 2021), Dionne Brand (An Autobiography of the Autobiography of Reading, 2020), Heather O'Neill (Wisdom in Nonsense, 2018), Margaret Atwood (The Burgess Shale, 2017), Tomson Highway (A Tale of Monstrous Extravagance, 2015), Esi Edugyan (Dreaming of Elsewhere, 2014), Lawrence Hill (Dear Sir, Intend to Burn Your Book, 2013), and Eden Robinson (The Sasquatch at Home, 2011, winner of the Alcuin Society Citations for Excellence in Book Design for non-fiction and the Publishers Association of the West Design and Production Awards for Short Stories & Poetry).

Recently, two additional series have broadened the genre scope of UAlberta Press’s literary production. One of these, the Wayfarer series, is dedicated to the publication of literary travel narratives and has already produced several noteworthy titles, such as Ken Haigh’s On Foot to Canterbury (2021, shortlisted for the Hilary Weston Writers’ Trust Prize for Nonfiction), Tiny Lights for Travellers by Naomi K. Lewis (2019, shortlisted for the Governor General Literary Award for Nonfiction and winner of the Wilfrid Eggleston Award for Nonfiction and the Vine Award for Canadian Jewish Literature), and Tony Robinson-Smith’s The Dragon Run (2018, winner of the INDIE Book of the Year Awards for Adventure & Recreation). The other recent addition to the Press’s portfolio is the Women’s Voices from Gaza Series, which seeks to publish oral histories that honour women's unique and underrepresented perspectives on the social, material, and political realities of Palestinian life. Titles published thus far include Madeeha Hafez Albatta’s A White Lie (2020), and Sahbaa Al-Barbari’s Light the Road of Freedom (2021).

Recent Developments
Like many scholarly presses, UAlberta Press has made significant efforts to keep pace with technological and environmental innovations. These include a growing emphasis on accessibility, the expansion of the Press’s list of open access titles, and a commitment to protecting the environment by printing on stock that contains 100% consumer recycled fibres and is acid and chlorine-free.

UAlberta Press celebrated its fiftieth anniversary in 2019 by introducing a refreshed visual identity, with a new logo and colophon designed by Susan Colberg.

Industry associations & Awards
UAlberta Press has been named Mel Hurtig Publisher of the Year at the Alberta Book Publishing Awards four times (2005, 2011, 2015, and 2020). UAlberta Press wins many awards for book design and cover design, largely the work of in-house designer Alan Brownoff.

 * Book Publishers Association of Alberta
 * Association of Canadian Publishers
 * Association of Canadian University Presses/Association des presses universitaires canadiennes
 * Association of University Presses

title: University of Alberta Press