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Colossally abundant number

In number theory, a colossally abundant number (sometimes abbreviated as CA) is a natural number that, in a particular, rigorous sense, has many divisors. Particularly, it is defined by a ratio between the sum of an integer's divisors and that integer raised to a power higher than one. For any such exponent, whichever integer has the highest ratio is a colossally abundant number. It is a stronger restriction than that of a superabundant number, but not strictly stronger than that of an abundant number.

Formally, a number $n$ is said to be colossally abundant if there is an $σ_{1}(n)$ such that for all $n = 250$,

 * $$\frac{\sigma(n)}{n^{1+\varepsilon}}\geq\frac{\sigma(k)}{k^{1+\varepsilon}}$$

where $σ$ denotes the sum-of-divisors function.

The first 15 colossally abundant numbers, 2, 6, 12, 60, 120, 360, 2520, 5040, 55440, 720720, 1441440, 4324320, 21621600, 367567200, 6983776800 are also the first 15 superior highly composite numbers, but neither set is a subset of the other.

History
Colossally abundant numbers were first studied by Ramanujan and his findings were intended to be included in his 1915 paper on highly composite numbers. Unfortunately, the publisher of the journal to which Ramanujan submitted his work, the London Mathematical Society, was in financial difficulties at the time and Ramanujan agreed to remove aspects of the work to reduce the cost of printing. His findings were mostly conditional on the Riemann hypothesis and with this assumption he found upper and lower bounds for the size of colossally abundant numbers and proved that what would come to be known as Robin's inequality (see below) holds for all sufficiently large values of n.

The class of numbers was reconsidered in a slightly stronger form in a 1944 paper of Leonidas Alaoglu and Paul Erdős in which they tried to extend Ramanujan's results.

Properties
Colossally abundant numbers are one of several classes of integers that try to capture the notion of having many divisors. For a positive integer n, the sum-of-divisors function σ(n) gives the sum of all those numbers that divide n, including 1 and n itself. Paul Bachmann showed that on average, σ(n) is around π$2$n / 6. Grönwall's theorem, meanwhile, says that the maximal order of σ(n) is ever so slightly larger, specifically there is an increasing sequence of integers n such that for these integers σ(n) is roughly the same size as eγn log(log(n)), where γ is the Euler–Mascheroni constant. Hence colossally abundant numbers capture the notion of having many divisors by requiring them to maximise, for some ε > 0, the value of the function
 * $$\frac{\sigma(n)}{n^{1+\varepsilon}}$$

over all values of n. Bachmann and Grönwall's results ensure that for every ε > 0 this function has a maximum and that as ε tends to zero these maxima will increase. Thus there are infinitely many colossally abundant numbers, although they are rather sparse, with only 22 of them less than 1018.

Just like with superior highly composite numbers, an effective construction of the set of all colossally abundant numbers is given by the following monotonic mapping from the positive real numbers. Let

 * $$e_p(\varepsilon) = \left\lfloor\frac{\ln\left(1+\displaystyle\frac{p-1}{p^{1+\varepsilon}-p}\right)}{\ln p}\right\rfloor\quad$$

for any prime number p and positive real $$\varepsilon$$. Then

 * $$\quad s(\varepsilon) = \prod_{p \in \mathbb{P}} p^{e_p(\varepsilon)}\ $$ is a colossally abundant number.

For every ε the above function has a maximum, but it is not obvious, and in fact not true, that for every ε this maximum value is unique. Alaoglu and Erdős studied how many different values of n could give the same maximal value of the above function for a given value of ε. They showed that for most values of ε there would be a single integer n maximising the function. Later, however, Erdős and Jean-Louis Nicolas showed that for a certain set of discrete values of ε there could be two or four different values of n giving the same maximal value.

In their 1944 paper, Alaoglu and Erdős conjectured that the ratio of two consecutive colossally abundant numbers was always a prime number. They showed that this would follow from a special case of the four exponentials conjecture in transcendental number theory, specifically that for any two distinct prime numbers p and q, the only real numbers t for which both pt and qt are rational are the positive integers. Using the corresponding result for three primes, which Siegel assured them was true —a special case of the six exponentials theorem proven in the 1960s by Serge Lang and K. Ramachandra —they managed to show that the quotient of two consecutive colossally abundant numbers is always either a prime or a semiprime (that is, a number with just two prime factors). The quotient can never be the square of a prime.

Alaoglu and Erdős's conjecture remains open, although it has been checked up to at least 107. If true it would mean that there was a sequence of non-distinct prime numbers p1, p2, p3,... such that the nth colossally abundant number was of the form

 * $$c_n = \prod_{i=1}^n p_{i}$$

Assuming the conjecture holds, this sequence of primes begins 2, 3, 2, 5, 2, 3, 7, 2. Alaoglu and Erdős's conjecture would also mean that no value of ε gives four different integers n as maxima of the above function.

Relation to abundant numbers
Like superabundant numbers, colossally abundant numbers are a generalization of abundant numbers. Also like superabundant numbers, it is not a strict generalization; a number can be colossally abundant without being abundant. This is true in the case of 6; 6's divisors are 1,2,3, and 6, but an abundant number is defined to be one where the sum of the divisors, excluding itself, is greater than the number itself; 1+2+3=6, so this condition is not met (and 6 is instead a perfect number). However all colossally abundant numbers are also superabundant numbers.

Relation to the Riemann hypothesis
In the 1980s Guy Robin showed that the Riemann hypothesis is equivalent to the assertion that the following inequality is true for all n > 5040: (where γ is the Euler–Mascheroni constant)
 * $$\sigma(n)<e^\gamma n \log\log n \approx 1.781072418 n \log\log n \,$$

This inequality is known to fail for 27 numbers :
 * 2, 3, 4, 5, 6, 8, 9, 10, 12, 16, 18, 20, 24, 30, 36, 48, 60, 72, 84, 120, 180, 240, 360, 720, 840, 2520, 5040

Robin showed that if the Riemann hypothesis is true then n = 5040 is the last integer for which it fails. The inequality is now known as Robin's inequality after his work. It is known that Robin's inequality, if it ever fails to hold, will fail for a colossally abundant number n; thus the Riemann hypothesis is in fact equivalent to Robin's inequality holding for every colossally abundant number n > 5040.

In 2001–2 Lagarias demonstrated an alternate form of Robin's assertion which requires no exceptions, using the harmonic numbers instead of log:
 * $$\sigma(n) < H_n + \exp(H_n)\log(H_n)$$

Or, other than the 8 exceptions of n = 1, 2, 3, 4, 6, 12, 24, 60:
 * $$\sigma(n) < \exp(H_n)\log(H_n)$$

title: Colossally abundant number


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Cleft chin murder

The cleft chin murder was a killing which occurred as part of a string of crimes during 1944, and was mentioned in George Orwell's essay "Decline of the English Murder". It became known as the "cleft chin murder" because the murder victim, George Edward Heath, a taxi driver, had a cleft chin.

The culprits were Karl Hultén, a Swedish-born deserter from the U.S. Army, and Elizabeth Jones, an eighteen-year-old waitress.

Jones later said she dreamed of "doing something exciting," and fantasized about being a stripper. At the time, Hultén described himself as an officer and as a Chicago gangster, both of which were false.

History
Jones was born in Neath, Wales, in 1926. At the age of thirteen she ran away from home and eventually she was sent to an approved school because she was considered to be "beyond parental control." Hultén was born in Sweden in 1922 and had enlisted in the U.S. Army after the Attack on Pearl Harbor, previously having been a grocery clerk and a mechanic.

On 3 October 1944, Jones (married but separated from her husband) met Hultén (married with a child) in a tea shop. Already AWOL, he claimed to be an officer and a gangster. The relationship lasted only six days, during which time they knocked over a nurse cycling along a country lane and robbed her, before picking up a hitchhiker, knocking her unconscious, robbing her, and then throwing her into a river to drown (though she survived).

Finally they murdered George Edward Heath at Knowle Green near Staines in Middlesex. 34 years old, Heath had been medically discharged from the British Army after being wounded in the evacuation of Dunkirk and at the time of his death was working as an unlicensed taxi driver. Jones and Hultén robbed him of £8, which they spent at the dog races the next day, whilst the body was found in a ditch on Saturday 7 October and reported to the Metropolitan Police (Staines then fell within the Metropolitan Police District).

Initially Hultén had stolen an army truck, which he eventually abandoned, but he kept the murdered taxi driver's car. After spending the taxi driver's £8, Jones announced she wanted a fur coat. Hultén attacked a woman in the street and tried to snatch her coat, but the police came and Hultén only just managed to escape in the stolen car. He was eventually caught because the car was still in his possession; to the American CID he tried to pass himself off with his alias as Lt Ricky Allen 501st Parachute Infantry Regiment; his real identity was established. In the meantime Jones had gone to her local police station in Hammersmith and admitted to the crimes, to ease her conscience, before being taken to Staines to be charged with the murder.

The Americans waived the Visiting Forces Act allowing him to be tried in a British court, given that Jones fell outside their jurisdiction. During the trial they implicated each other, with Jones alleging that she feared violence from Hultén if she did not follow his instructions. They were both found guilty of murdering Heath. Mr Justice Charles sentenced them to be hanged, but while Hultén was executed at Pentonville Prison on 8 March 1945, Jones was reprieved after a recommendation of mercy from the jury. She was released in May 1954 but her subsequent fate is unknown, although series 1 episode 6 of the television series Murder Maps reports her death as occurring in 1980. An account of the trial was published in 1945.

Jones's reprieve caused some controversy, because many people considered the crimes to be cowardly, and in a war-torn Britain where everyone was pulling together to face a common enemy, almost treasonous. "SHE SHOULD HANG" was graffitied in several places in Jones's home town. A number of references to the murder appear in the contemporary diary of Arthur Basil Cottle (1917–1994), the Bletchley Park cryptanalyst. They range from the outrage of his landlady, "Mrs Read, quite desolee, about the Jones reprieve", to the aside by a Foreign Office civilian at Bletchley, Audrey Clare Stobart, "Clare is getting very witty - her remark about men wanting to marry Jones because it'll be safer than taking up taxi-driving."

Cultural references
Three guns from the crime spree are in the Crime Museum at New Scotland Yard and so it was documented in "The Jack Handle", an episode of the 1950s radio crime anthology The Black Museum narrated by Orson Welles. It also featured in a 1952 episode of Whitehall 1212 (radio show) called 'The Murder of Charles Brooks'

A film, Chicago Joe and the Showgirl was made in 1990, based on the story, directed by Bernard Rose, written by David Yallop, and starring Emily Lloyd as Elizabeth Jones, Kiefer Sutherland as Karl, and Patsy Kensit.

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

title: Cleft chin murder


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Talk:Haldwani

Untitled
Removed POV reference to riots. Added reference to Kathgodam. Added google image of Haldwani (with stadium). Properly formatted the document. Added few more relevant details about city. Prithvi raj 10:21, 17 September 2006 (UTC)

Please added R.I.R.D. now this is medical collage i am larn form the computer class This is the big Institution in the time of Mr. Dalbeer Sing Sesiodia our principal.in his priod introduce the Dimand Cutting aloso (Asif Ali)

WP:INDIA Banner/Uttarakhand workgroup Addition
Note: WP India Project Banner with Uttarakhand workgroup parameters was added to this article talk page because the article falls under Category:Uttarakhand or its subcategories. Should you feel this addition is inappropriate, please undo my changes and update/remove the relavent categories to the article --  TinuCherian  (Wanna Talk?) - 13:31, 23 June 2008 (UTC)

Gorkha disambiguation
The article currently has a link to Gorkhas, a redirect to the Gorkha disambiguation page. I can't be sure from the context in the article which Gorkha this refers to (eg. Indian Gorkha or Nepali Gurkha). Could someone with knowledge of this subject please check the Gorkha disambiguation page, identify a suitable article and then change the link in this article to point to the appropriate destination? Thanks in advance. TechnoSymbiosis (talk) 05:42, 21 September 2011 (UTC)

External links modified
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हरियाली से खुशहाली: नर्सि की खातिर 13 साल से नहीं लिया अवकाश पौधों के लिए समर्पित किया जीवन, विदेश तक बनाई पहचान
We all know that a researcher is fully involved in the dream and after a no. of failures he meets the success. We know the name of Neel Arm Strong or Kalpna Chawla & so on who made history. There are many heroes  in the wold who are doing very small but making generation peaceful. Like recycling of Plastic, reduction in its use, how it is done, how the Electronic waste can be recycled. How its parts should be reused. How tyres/tubes/plastic waste can be used & recycled as plastic dana & earn money. Today I am sharing similar concern about pollution control & save earth by eradication of plants, deforestation etc. Refer the following www.jagran.com/topics/positive-news  page 15 of Meerut 27 अप्रैल 2018  — Preceding unsigned comment added by 182.64.128.167 (talk) 06:10, 27 April 2018 (UTC)

title: Talk:Haldwani


text:
User:Pavement~enwiki

Some things to look at:

 * Matlock
 * Matlock Bath
 * Cromford Station

title: User:Pavement~enwiki


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Providence Zen Center

Providence Zen Center (PZC) is the Head Temple of the Americas for the Kwan Um School of Zen (KUSZ) and the first Zen center established by Seungsahn in the United States in October 1972. The PZC offers residential training where students and teachers live together under one roof, which was one of the hallmarks of Seung Sahn's philosophy concerning Zen practice in his organization. Practice at the center, and at Diamond Hill Zen Monastery, which shares the PZC property, includes sitting meditation, prostrations, and chanting.

The Providence Zen Center was originally located in Providence, Rhode Island, but in 1979 the center relocated to its current 50-acre site in Cumberland. One of the center's centerpiece landmarks is the Peace Pagoda, a towering 65 ft high pagoda located at the front of the center grounds. PZC also serves as the U.S. headquarters for the Jogye Order of Korean Buddhism.

History
The Providence Zen Center was established by Seung Sahn in October 1972 on Doyle Avenue in Providence, Rhode Island as the first practice center for his American students. The center came to be after Brown University professor Leo Pruden had invited Seung Sahn to give talks on Buddhism at the university, with several of the students thereafter coming to him for teachings. After relocating in 1974 to 48 Hope Street, the PZC came into possession of a 50 acre plot of land in 1978 located in Cumberland, Rhode Island.

During the 1980s the PZC became a catalyst for opening the dialogue on the role of women in Zen Buddhism, becoming host to various discussion panels and conferences on feminist issues in the years to follow. In 1982 the center organized a discussion group for woman at the center. Then in 1983 the PZC offered a workshop called "Feminist Principles in Zen," led by Barbara Rhodes, Maurine Stuart, Jacqueline Schwartz and Susan Murcott. In 1984 and 1985 the center held "Women in American Buddhism" conferences and, according to the book The Encyclopedia of Women and Religion in North America, "[f]rom then on women's retreats and conferences became common."

From 1983—1984 the Kwan Um School of Zen constructed Diamond Hill Zen Monastery on the grounds of PZC, a "low, pagoda shaped building" built in the "traditional Korean-style [of] architecture", which today hosts their semi-annual Kyol Che retreats. Originally designed as a training ground for those who were ordained, Seung Sahn expressed little interest in the training there. According to a longtime student of the Kwan Um School Mu Soeng, "[Seung Sahn] did not even insist that all his ordained American students make the monastery their home and contribute to its growth as a monastic center. To this day, the Diamond Hill Zen Monastery remains a minor footnote to Seung Sahn's missionary activities in America."

Kyol Che
Providence Zen Center annually holds a three-month Winter Kyol Che meditation retreat and a four-week Summer Kyol Che meditation retreat. The retreats are held at the Diamond Hill Zen Monastery.

title: Providence Zen Center


text: User talk:160.39.138.77

title: User talk:160.39.138.77


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Kwan Um School of Zen

The Kwan Um School of Zen (관음선종회,觀音禪宗會) (KUSZ) is an international school of zen centers and groups founded in 1983 by Zen Master Seung Sahn. The school's international head temple is located at the Providence Zen Center in Cumberland, Rhode Island, which was founded in 1972 shortly after Seung Sahn first came to the United States. The Kwan Um style of Buddhist practice combines ritual common both to Korean Buddhism as well as Rinzai school of Zen, and their morning and evening services include elements of Huayan and Pure Land Buddhism. While the Kwan Um Zen School comes under the banner of the Jogye Order of Korean Seon, the school has been adapted by Seung Sahn to the needs of Westerners. According to James Ishmael Ford, the Kwan Um School of Zen is the largest Zen school in the Western world.

History
Seung Sahn first arrived in the United States in 1972, where he lived in Providence, Rhode Island and worked at a Korean-owned laundromat, repairing washing machines to financially support himself. Not long after, students from nearby Brown University began coming to him for instruction. This resulted in the opening of the Providence Zen Center in 1972.

In 1974, prior to the official creation of the school, Seung Sahn founded Dharma Zen Center in Los Angeles, a place where laypeople could practice without leaving their urban lives, and regardless of their background. In that same year, Cambridge Zen Center was also started. The following year, Seung Sahn founded the Chogye International Zen Center of New York City, and then in 1977 Empty Gate Zen Center in Berkeley, California.

In 1979, the Providence Zen Center moved from its location in Providence to its current space in Cumberland, Rhode Island. The Kwan Um School of Zen was founded in 1983, and in July of that year, construction began on a Korean-style zen monastery on the grounds of Providence Zen Center. Opening ceremonies for the monastery were held in July 1984. By the summer of 1984, there were four zen centers and three additional zen groups in Poland.

By the time of Seung Sahn's death in 2004, he had established nearly 40 zen centers.

The Kwan Um School of Zen has one of only a few Zen centers located in Israel with their Tel Aviv Zen Center, led by Revital Dan. It is one of only four Kwan Um School Zen centers in Israel, with its history linked to trips by Seung Sahn to Israel in the 1990s to teach at various alternative medicine centers. According to Lionel Obadia, "Revital Dan, currently heading the TAZC, followed Seung Sahn back to Korea and trained in the monastic style of retreat. Back in Israel with her Dharma-teacher degree, she founded a Zen group. The opening ceremony of the TAZC took place in January 1999. The activities of the Kwan Um School have received widespread media coverage and the number of attendees is increasing." The other three centers in Israel practicing in the KUSZ are the Hasharon Zen Center, the Ramat Gan Zen Group and the Pardes Hanna Zen Centre.

Characteristics
According to the book Religion and Public Life in the Pacific Northwest edited by Patricia O'Connell Killen and Mark Silk,"Mu Soeng, a longtime monk, describes the Kwan Um School as a unique amalgam of elements of Pure Land and Zen, chanting the name of the bodhisattva of compassion, and vigorous prostrations that are characteristic of Korean folk Buddhist practice. The Kwan Um School emphasizes socially engaged 'together action' by groups of followers living in a common house, koan or mantra practice tools, and a pastor-parishioner relationship between monks and laypersons characteristic of the Chogye order in Korea."

As Mu Soeng indicates, one of the key tenets to practice is what Seung Sahn often called "together action." Many members actually live in the zen centers, and one of the rules is that personal biases must be set aside for the good of the community.

At the time of his arrival in America, Seung Sahn's teachings were different from many Japanese Zen Masters who had arrived in the United States to teach Zen Buddhism to Americans. During the early days he did not place a strong emphasis on seated meditation, which is the core of most Japanese traditions of Zen, but rather on Koans. It was through the urging of some of his first students, some of whom had practiced in Japanese schools previously, that Seung Sahn came to place a stronger emphasis on sitting meditation. In addition to seated meditation, chanting and prostrations are very important forms of meditation for the school, aimed at clearing the mind of students.

The school website says, "Prostrations could be likened to the 'emergency measure' for clearing the mind. They are a very powerful technique for seeing the karma of a situation because both the mind and the body are involved. Something that might take days of sitting to digest may be digested in a much shorter time with prostrations. The usual practice here is to do 1000 bows a day (actually 1080). This can be done all at once or as is usually the case, spread out through the day." The number of prostrations students often perform varies in part on their physical ability, though at least 108 and up to 1080 per day is usual. Also unique in the KUSZ is the fact that celibacy is not required of those who are ordained. Rather, Seung Sahn created the idea of a "Bodhisattva Monk," which essentially is an individual who can be married and hold a job but also be a monk in the order. This status has now been superseded in the KUSZ by "Bodhisattva Teacher", who takes the 48 precepts but is not considered an ordained monk.

Seung Sahn also held unorthodox views on Zen practice in Western culture, and was open to the idea of his dharma heirs starting their own schools as he had done. Seung Sahn is quoted as having said, "As more Zen Masters appear, their individual styles will emerge. Perhaps some of them will make their own schools. So maybe, slowly, this Korean style will disappear and be replaced by an American style or American styles. But the main line does not change." Author Kenneth Kraft offers an apt quote from Seung Sahn on the issue of Zen and Western culture in his book Zen, Tradition and Transition (pp. 194–195), "When Bodhidharma came to China, he became the First Patriarch of Zen. As the result of a 'marriage' between Vipassana-style Indian meditation and Chinese Taoism, Zen appeared. Now it has come to the West, and what is already here? Christianity, Judaism, and so forth. When Zen 'gets married' to one of these traditions, a new style of Buddhism will appear. Perhaps there will be a woman Matriarch and all Dharma transmission will go only from woman to woman. Why not? So everyone, you must create American Buddhism." In The Faces of Buddhism in America edited by Charles S. Prebish, Mu Soeng states that, "A case has been made that the culture of Kwan um Zen School is hardly anything more than an expression of Seung Sahn's personality as it has been shaped by the Confucian-Buddhist amalgam in Korea during the last thousand years."

Kyol Che
During the summer and winter months, The Kwan Um School of Zen offers a Kyol Che (meaning "tight dharma")—a 21- to 90-day intensive silent meditation retreat. In Korea, both the summer and winter Kyol Che last a duration of 90 days, while the Providence Zen Center offers three weeks in the summer and 90 days in winter. Arrangements can be made for shorter stays for those with busy schedules. A Kyol Che provides a structured environment for meditators. Participation in one of these intensive retreats offers individuals the chance to free themselves from intellectual attachments and develop compassion. Participants have no contact with the outside world while undergoing a retreat, and the only literature permitted are those works written by Seung Sahn. They are in practice from 4:45 a.m. to 9:45 p.m. each day, and are not permitted to keep a diary during their stay. Talking is only permitted when absolute necessity arises and during dokusan, a private meeting with a teacher. The school also offers Yong Maeng Jong Jins, which are two- to seven-day silent retreats complete with dokusan with a Ji Do Poep Sa Nim or Soen Sa Nim (Zen master).

Hierarchy
There are essentially four kinds of teachers in the Kwan Um tradition, all having attained a varying degree of mastery and understanding.
 * 1) A dharma teacher is an individual that has taken the Ten Precepts, completed a minimum of four years of training and a minimum of eight weekend retreats, understood basic Zen teaching and has been confirmed by a Soen Sa Nim to receive the title. These individuals can give a Dharma talk but may not respond to audience questions.
 * 2) A senior Dharma teacher is a Dharma teacher who, after a minimum of five years, has been confirmed by a Soen Sa Nim and has taken the Sixteen precepts. These individuals are given greater responsibility than a Dharma teacher, are able to respond to questions during talks, and give consulting interviews.
 * 3) A Ji Do Poep Sa Nim (JDPSN or "dharma master"; jido beopsa-nim; 지도법사님; 指導法師님) is an authorized individual that has completed kōan training, having received inka, and is capable of leading a retreat. Completing kōan training is the first step toward becoming a JDPSN, followed by a nomination to receive inka by a Zen Master. There is no standard for measuring whether someone has completed their kōan training and many students who pass all kōans in the Kwan Um "12 Gates" are not nominated for inka. The individual is then assessed by five Dharma teachers, one being the nominating party, and the other four being independent Dharma teachers. The nominee must demonstrate an aptitude for the task of teaching, showing the breadth of their understanding in their daily conduct. Should the nominee be approved to be granted the title of JDPSN, a ceremony is held thereafter and the student engages in lively public Dharma combat with a number of students and teachers. They are then given a kasa and keisaku and undergo a period of teacher training.
 * 4) A Soen Sa Nim (Zen master; seonsa-nim; 선사님; 禪師님) is a JDPSN that has received full Dharma transmission master to master. The title is most often used in reference to Seung Sahn, but all Zen masters in the Kwan Um tradition have the title Soen Sa Nim.

An Abbot serves a Zen center in an administrative capacity and does not necessarily provide spiritual direction, though several are Soen Sa Nims. These individuals take care of budgets and other such tasks.

School Zen Master
 * Soeng Hyang

School Abbot
 * Dae Kwang

Other Zen Masters
 * Dae Bong (Regional Zen Master, Asia, Australia, Africa)
 * Bon Shim (Regional Zen Master, Europe)
 * Wu Kwang (Regional Zen Master, Americas)
 * Bon Yeon
 * Su Bong (deceased)
 * Wu Bong (deceased)
 * Hae Kwang
 * Bon Haeng
 * Bon Soeng
 * Dae Kwan
 * Chong Gak Shim
 * Dae Soen Haeng
 * Ji Kwang
 * Bon Hae
 * Ji Haeng

Inactive
 * Sogong

New schools
 * Bomun (George Bowman)
 * Dae Gak
 * Ji Bong (Golden Wind Zen Order)

Controversies
In 1988, Zen Master Seung Sahn admitted that he had had sexual relations with a few of his students. According to Sandy Boucher in Turning the Wheel: American Women Creating the New Buddhism: "The sexual affairs were apparently not abusive or hurtful to the women. By all accounts, they were probably strengthening and certainly gave the women access to power. (However, no one can know if other women were approached by Soen Sa Nim, said nothing, and may have been hurt or at best confused, and left silently.) No one questions that Soen Sa Nim is a strong and inspiring teacher and missionary, wholly committed to spreading the Dharma, who has helped many people by his teachings and by his creation of institutions in which they can practice Zen. In his organization he has empowered students, some of them women, by giving them the mandate to teach and lead. And he has speculated, in a positive vein, on the coming empowerment of women in religion and government. Even his critics describe him as a dynamic teacher from whom they learned a great deal."

James Ishmael Ford had this to say on the relationships: "For a while the future direction of Seung Sahn's institution was in doubt, and, as happened in the similarly affected Japanese-derived centers, quite a number of people left. It's not possible to adequately acknowledge the hurt and dismay that followed in the wake of these and similar scandals at other centers. In part because of their willingness to address the reality of ethical concerns, The Kwan Um School is now the single largest unified Zen School operating in the West."

The Kwan Um School of Zen has since developed an ethics policy that has guidelines for teacher/student relationships and consequences for unethical behavior.

title: Kwan Um School of Zen


text:
Talk:Gary Hug

Untitled
Didn't Gary Hug invent an asteroid or two back in the 50's?

(1) No. (2) One doesn't "invent" asteroids, one discovers them. (3) Please sign your posts. — Vindemiatrix (talk) 16:32, 29 December 2013 (UTC)

List of Asteroids discovered
I copied the list in from Graham E. Bell and discarded those which were not joint discoveries. It is entirely likely that there are more that Gary Hug discovered working on his own, or with someone other than Bell, so this list is possibly incomplete. HTH HAND —Phil | Talk 11:40, 1 March 2007 (UTC)

At 2013's end, Gary Hug has discovered or co-discovered something like 600 asteroids. All asteroids discoveries by his private Sandlot Observatory (IAU H36) would be his alone, so if you have a way to query for those (I don't), that would largely complete his list. Thanks. — Vindemiatrix (talk) 16:28, 29 December 2013 (UTC)

title: Talk:Gary Hug


text:
Richard Gerstl

Richard Gerstl (14 September 1883 – 4 November 1908) was an Austrian painter and draughtsman known for his expressive psychologically insightful portraits, his lack of critical acclaim during his lifetime, and his affair with the wife of Arnold Schoenberg, which led to his suicide.

Career
Richard Gerstl was born in a prosperous civil family to Emil Gerstl, a Jewish merchant, and Maria Pfeiffer, a non-Jewish woman.

Early in his life, Gerstl decided to become an artist, much to the dismay of his father. After performing poorly in school and being forced to leave the famed Piaristengymnasium in Vienna as a result of "disciplinary difficulties," his financially stable parents provided him with private tutors. In 1898, at the age of fifteen, Gerstl was accepted into the Academy of Fine Arts Vienna, where he studied under the notoriously opinionated and difficult Christian Griepenkerl. Gerstl began to reject the style of the Vienna Secession and what he felt was pretentious art. This eventually prompted his vocal professor to proclaim, "The way you paint, I piss in the snow!"

Frustrated with the lack of acceptance of his non-secessionist painting style, Gerstl continued to paint without any formal guidance for two years. For the summers of 1900 and 1901, Gerstl studied under the guidance of Simon Hollósy in Nagybánya. Inspired by the more liberal leanings of Heinrich Lefler, Gerstl once again attempted formal education. Unfortunately, his refusal to participate in a procession in honor of Emperor Franz Joseph I of Austria further ostracized him and led to his departure. Gerstl felt that taking part in such an event was "unworthy of an artist." His final exit from Lefler's studio took place in 1908.

In 1904 and 1905, Gerstl shared a studio with his former academy classmate and friend, Viktor Hammer. Although Hammer had assisted in Gerstl's admittance to Lefler's tutelage and their relationship was friendly, it is difficult to determine how close the two men were as Gerstl did not associate with other artists. Regardless of their personal feelings, by 1906, Gerstl had acquired his own studio.

Art
Gerstl was a pioneer of Austrian Expressionism. An exhibition from 7 through 14 July 1907 at the Academy of Fine Arts Vienna is the only known exhibition of his work that occurred during his lifetime. He was radically opposed to and rejected contemporary art practice, namely that of the Jugendstil and Gustav Klimt. He belonged for many years, as a young artist, to the so-called Schoenberg Circle. His proximity to the Viennese avant-garde was appreciable. His works were rediscovered in the early 1930s, and their significance was recognized after 1945. Nevertheless, to this day little is known of this representative of the Austrian Expressionists. Sixty of his paintings and 8 drawings, most of which are in the Leopold Museum and the Österreichische Galerie Belvedere, are known to be extant. Alois Gerstl, brother of Richard, found canvases and sketches in the artist's atelier, which he left for many years with a forwarding agent. Ultimately, thirty-four paintings were saved from destruction by Otto Kallir, a gallery owner. Kallir bought and restored the paintings, and his 1931 exhibition Richard Gerstl -- A Painter's Destiny caused quite a stir. The exhibition would later appear in Munich, Berlin, and Aachen. He became a key figure for the Austrian art scene, inspiring artists of the post-war era, even still in the time of Viennese Actionism. Since the 1980s, with the inclusion of his work in exhibitions of art from turn-of-the-century Vienna, Gerstl has been recognized in the canon of art history.

The Kamm Collection (Stiftung Sammlung Kamm) of the art gallery Kunsthaus Zug in Zug, Switzerland possesses ten of Gerstl's paintings on eight canvases. They include landscapes and a variety of portraits.

Arnold Schoenberg
Although Gerstl did not associate with other artists, he did feel drawn to the musically inclined; he himself frequented concerts in Vienna. Around 1907, he began to associate with composers Arnold Schoenberg and Alexander von Zemlinsky, who lived in the same building at the time. Gerstl and Schoenberg developed a mutual admiration based upon their individual talents. Gerstl apparently instructed Schoenberg in art.

During this time, Gerstl moved into a flat in the same house and painted several portraits of Schoenberg, his family, and his friends. These portraits also included paintings of Schoenberg's wife Mathilde, Alban Berg and Zemlinsky. His highly stylized heads anticipated German expressionism and used pastels as in the works by Oskar Kokoschka. Gerstl and Mathilde (who was six years his senior) became extremely close and, in the summer of 1908, she left her husband and children to travel to Vienna with Gerstl. Schoenberg was in the midst of composing his Second String Quartet, which he dedicated to her. Mathilde rejoined her husband in October.

Distraught by the loss of Mathilde, his isolation from his associates, and his lack of artistic acceptance, Gerstl entered his studio during the night of 4 November 1908 and apparently burned every letter and piece of paper he could find. Although many paintings survived the fire, it is believed that a great deal of his artwork as well as personal papers and letters were destroyed. Other than his paintings, only eight drawings are known to have survived unscathed. Following the burning of his papers, Gerstl hanged himself in front of the studio mirror and somehow managed to stab himself as well.

The incident had a significant impact on Arnold Schoenberg and his "drama with music" (i.e., opera) Die glückliche Hand is based on these events.

After his suicide at the age of twenty-five, his family took the surviving paintings out of Gerstl's studio and stored them in a warehouse until his brother Alois showed them to the art dealer Otto Kallir in 1930 or 1931. Although Gerstl had never managed to exhibit a show during his lifetime, Kallir organized an exhibition at his Neue Galerie. Shortly afterward, the Nazi presence in Austria hindered the further acclaim of the artist and it was not until after the war that Gerstl was known in the United States. Sixty-six paintings and eight drawings attributed to Gerstl are known, although it is possible he destroyed many more or that others could have been lost over the years.

title: Richard Gerstl


text:
Student African American Brotherhood

The Student African American Brotherhood (SAAB), with over 168 chapters in the United States and abroad, was founded on the campus of Georgia Southwestern State University in Americus, Georgia on October 17, 1990. SAAB mentors young African American men by educating them on their responsibilities as United States citizens. The general objective of the program is to make each young man aware of his potential, purpose, and life goals; however, much emphasis is focused on leadership development and training.

Responding to the needs of African American males at the University, Founder Dr. Tyrone Bledsoe had a vision to create an organization that would provide student development intervention and support to African American men enrolled in college.

He further designed Student African American Brotherhood as a black male development model, necessary to assist African American men in developing a more complete understanding of their responsibilities as college students and in being U.S. citizens.

The First International SAAB Leadership Institute was held at the University of Toledo in Toledo, Ohio March 4–6, 2004 under the theme, "Strength For Your Journey: Voices of the Past". Brothers from various chapters were able to meet with other brothers who held similar goals and aspirations.

The Student African American Brotherhood members serve their communities through mentorship, role modeling, and programming that highlights the experiences of African American culture as well as black men’s roles in society.

History
The story of SAAB began in 1990 when it was established by Dr. Tyrone Bledsoe on October 17, 1990 on the campus of Georgia Southwestern State University. The organization was established to address the academic and social challenges of African American males at Georgia Southwestern and has many collegiate and high school chapters around the country. SAAB is an organization committed to providing opportunities for at-risk males in high school and college. SAAB believes it is a professional organization with members that serve as role models for inner-city neighborhoods throughout the country. SAAB tries to assists men of color to realize and achieve their fullest potential by upholding a caring outlook and to transform themselves by changing their attitudes, mentoring their fellow brothers and providing positive leadership within their community. The organization’s commitment to enhancing the school and life experiences of underprivileged men of color is fueled by the synergy of the college campus and the concept of graduating from high school and college as a means to survival and self-sufficiency. By mobilizing and developing human capital through our student participants, SAAB hopes to infuse our society with a culture of young men that will make a national impact and empower all people through appropriate mentoring and role modeling despite social disparities, to achieve an education and in turn play an active role in bettering the lives of others.

Dr. Tyrone Bledsoe
Dr. Tyrone Bledsoe resides in Toledo, Ohio. He was born and raised in Grenada, Mississippi. He received his Bachelor of Arts Degree and Master’s of Education degree from Mississippi State University. He earned his Ph.D in Counseling and Student Affairs Administration from the University of Georgia; and was chosen as the Outstanding Doctoral Student in the State of Georgia and was recognized as the Outstanding Doctoral Alumnus by the University of Georgia.

He served as Vice President for Student Life and Special Assistant to the President at The University of Toledo but has transitioned temporarily to the role of Executive Director of the SAAB National Headquarters. He is the founder of SAAB, which is a national organization established to enhance the experiences of and instill a “spirit of care” in African American males in high schools, colleges and universities around the country. He is a contributing author of the book “African American Men in College”, Jossey-Bass Publisher.

He is a member of Phi Beta Sigma fraternity and is very active in the arena of higher education. He is recognized by several professional associations for his research, publications, presentations and scholarly work. In 1999, he was invited to Oxford, England to serve as a guest lecturer to discuss his work with African American males at the Oxford University Roundtable Institute, which is sponsored by the British Council. Also, he was invited to join an international research team to address issues around men of color in Europe, Trinidad, Barbados and the Bahamas. He has appeared on talk shows such as “Perfect Union” hosted by Congressman Jesse Jackson, Jr. to discuss his work involving African American and Latino Males. He is deemed as one of the most gifted and dynamic motivational speakers by the thousands who have heard him speak. He was chosen as one of the most outstanding social innovators in the world by the Ashoka International Organization. He seeks to be a spiritual and thought-provoking lecturer. And most importantly to him, he is the father of one adult son, Tyrone Bledsoe, Jr.

Chapter structure
SAAB attempts to distinguish itself from other minority student programs in the following ways:
 * 1) A national success rate as a dynamic educational-based organization that serves thousands of young men at 180 middle schools, high schools; community colleges and four-year institutions with chapters that are at least 5 years old. Eighty Six percent (86%) of SAAB student members graduate from college, compared to a national average of 42% among black men in particular.
 * 2) To become a SAAB member one must accept the charge to be a role model and a mentor. SAAB members are polite, sincere, hardworking, and encouraging; knowing that these characteristics are counter to the popular but offensive negative images of young black and brown men in America.
 * 3) SAAB members are required to tutor and mentor high school, middle school and elementary students as a way to seed the same caring spirit that SAAB promotes.
 * 4) When compared to other male support groups and fraternal organizations geared towards the same population, SAAB maintains stricter membership requirements that are unrelated to entertainment or sports. SAAB Chapters must adhere to annual membership requirements and core standards to remain part of the national network and comply with implementation fidelity desired across all chapters.

Membership
SAAB membership is open to any student attending an institution that is a registered SAAB Chapter.

Successes
Graduates are more prepared to be competitive in the professional world of work and serve as role models for inner-city neighborhoods throughout the country. Over the past decade, SAAB has helped to ensure the continued academic success of African American males. This success greatly exceeds the 42% national rate of retention for African American males that persist from their freshman to sophomore year and the 55% average national five-year graduation rate for Black males. The SAAB program has attracted national attention as an innovative prototype for personal and academic enrichment,

title: Student African American Brotherhood


text:
Færeyinga saga

The Færeyinga saga, the saga of the Faroe Islands, is the story of how the Faroe Islanders were converted to Christianity and became a part of Norway.

Summary
The saga was written in Iceland shortly after 1200. The author is unknown and the original manuscript is lost to history, but passages of the original manuscript have been copied in other sagas, especially in three manuscripts: Óláfs saga Tryggvasonar en mesta, Flateyjarbók, and a manuscript registered as AM 62 fol.

The different sagas differ somewhat on the first settlement of the Faroes. Historians have understood from the beginning of Færeyinga Saga in Flateyjarbók that Grímur Kamban settled in the Faroes when Harald Fairhair was king of Norway (c.872-930 AD). This does not correspond with the writings of the Irish monk Dicuil.

However, the version from Ólafs saga Tryggvasonar does correspond with the writings of Dicuil. The opening text is, "There was a man named Grímr Kamban; he first settled in Faroe. But in the days of Harald Fairhair many men fled before the king’s overbearing." The first man to settle in the Faroe Islands is, according to this text, a man with a Norse first name and a Gaelic last name. This suggests that he might have come from Norse–Gael settlements to the south in Scotland or Ireland and probably was not Norwegian.

The text says that many men fled from Norway when Harald Fairhair was king there, but it also says that the isles were settled before that.

Synopsis
The protagonist and antihero of the story is Þrándr Þorbjarnarson (in Modern Faeroese Tróndur í Gøtu), who lives at Gøta on Eysturoy. At the beginning of the story, the Faeroe Islands are split in two, with the northern islands ruled by Þrándr’s cousins Brestir and Beinir Sigmundsson, while the southern islands are ruled from Suðuroy by a certain Hafgrímr. Þrándr manipulates the Sigmundssons and Hafgrímr into fighting a battle on Stóra Dímun, which results in the deaths of all three men. He then sells the Sigmundssons’ young sons, Sigmundr Brestisson and Þórir Beinisson, into slavery in Norway and takes over the northern islands for himself; the southern islands are inherited by Hafgrímr’s son Ǫzurr.

Sigmundr and Þórir are eventually freed by their owner, and they subsequently enter the service of Hákon illi, the Jarl of Hlaðir, for whom they fight in a series of campaigns, most notably the Battle of Hjörungavágr against the famous Jomsvikings. Having built up a reputation as warriors, they return home to the Faeroes, kill Ǫzurr Hafgrímsson and take control of the southern Faeroes. They then force Þrándr to turn over the northern islands to them as well, and they also coerce him into paying them weregild (compensation) for their fathers’ deaths.

Around AD 995, the adventurer Olaf Tryggvason kills Jarl Hákon and becomes King of Norway. Óláfr is a Christian, and he promptly sets about trying to convert Norway and its neighbouring territories to this new religion. To this end he invites Sigmundr to Norway, persuades him to accept Christianity and instructs him to convert the Faeroe Islands. Sigmundr’s initial attempt to promulgate the new religion at the Tórshavn þing is defeated by Þrándr, who mobilises the farmers against him, so he launches a night raid on Gøta, captures Þrándr and forces him to convert under threat of death. With their leader subverted, the Faroese pagans quickly yield, and the islanders adopt Christianity as their new religion.

Þrándr is keen to take revenge, but bides his time. Several years later he and his hot-tempered nephew Sigurðr Þorláksson launch a surprise attack on Sigmundr’s farm on Skúvoy. Sigmundr and Þórir escape by leaping into the sea, and they subsequently attempt to swim all the way to Suðuroy, but the effort pushes them to the limits of their endurance. Þórir drowns just offshore, and although an exhausted Sigmundr manages to make it onto the beach he is then murdered by a local farmer, Þorgrímr inn illi, who desires his gold ring. Þorgrímr subsequently buries the corpses of Sigmundr and Þórir to prevent his crime being uncovered.

Þrándr seizes control of the Faeroes, granting half to Leifr Ǫzurarson (son of Ǫzurr Hafgrímsson). He makes several offers of compensation to Sigmundr’s widow and her young sons, but they refuse. Eventually he proposes a marriage between Leifr and Sigmundr’s daughter Þóra, which the latter accepts on condition that Þrándr track down her father’s killer. Þrándr uses pagan necromancy to summon up the spirits of Sigmundr and Þórir, which relate to him how they died. Armed with this information, Þrándr confronts Þorgrímr, who confesses to killing Sigmundr and is promptly hanged at Tórshavn.

Þrándr, his nephew Sigurðr and Leifr continue to rule the Faeroe Islands for many years, extending through the reigns of the Norwegian kings Óláfr Haraldsson and Sveinn Knútsson. However, over time Sigurðr becomes overconfident, listening less and less to the advice of the cunning Þrándr, and he also becomes increasingly impetuous and violent, committing a series of brutal killings (including that of Leifr Þórisson, son of Þórir Beinisson) which make him unpopular with the islanders. Eventually Leifr Ǫzurarson and the three sons of Sigmundr Brestisson conspire to kill Sigurðr, although two of the Sigmundarsons are killed in the attempt and the third is crippled. As the last man left standing, Leifr Ǫzurarson is left as the sole ruler of the Faeroes, and the saga ends with him travelling to Norway to pay homage to the new king there, Magnús Óláfsson.

title: Færeyinga saga


text:
Talk:Canadian Hockey League

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 9 January 2020 and 18 April 2020. Further details are available on the course page. Student editor(s): Jake Bricknell.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 16:38, 16 January 2022 (UTC)

CHL Prospects
I think we need the logo for the prospect game incorporated into the article, as well as a prospects game photo? Can anyone provide a game photo? I will get the logo. Flibirigit 06:29, 12 March 2006 (UTC)

Pro vs. Amateur
Is the CHL pro or amateur, officially speaking? - Mayumashu 08:16, 1 August 2005 (UTC)
 * Neither, it's junior. :) I think they are payed a little bit, but I'm not too sure. -- Earl Andrew - talk 18:06, 1 August 2005 (UTC)
 * Update, the article junior hockey confirms they are payed and are considered as pro by some organizations. -- Earl Andrew - talk 18:09, 1 August 2005 (UTC)

Fair use rationale for Image:CHLTopProspects.jpg
Image removed from this article. Fair use rational completed for event article. Flibirigit (talk) 07:23, 2 January 2008 (UTC)

Markets
I'm posting this section here from the main article: "The league is represented in many different markets across Canada, from large NHL markets such as Ottawa, Calgary, and Vancouver, to smaller markets with barely 10000 people, such as Owen Sound, Ontario and Swift Current, Saskatchewan. In almost all markets, teams are an important part of the community, especially in the smaller towns. This is reflected by the average CHL attendance, which has consistently been over 4000 during the 07/08 season. It should be noted that some of the highly attended teams like Quebec City can often draw crowds that are larger than those of struggling NHL teams. - User:99.229.18.58"

There are some valid idea in here, but sources are need, and some is POV. Flibirigit (talk) 04:12, 5 February 2008 (UTC)

 * How come every time I make an edit to Wikipedia, it gets deleted? I think the paragraph I added contains a lot of factual information, and should be kept. The source page that can added is: http://www.mib.org/~lennier/hockey/att.cgi. BTW, CHL players are paid, but it's a very minimal amount.

 * One problem with your edits is that you don't provide sources up front, and second, your edits contain personal opinion. Here are some disputed facts:

 * "smaller markets with barely 10000 people" - Owen Sound has a population of 21,753. Swift Current has a population of 14,946.
 * "In almost all markets, teams are an important part of the community, especially in the smaller towns" - this might be true, but as it stands, is personal opinion which must be supported by facts
 * "It should be noted that some of the highly attended teams like Quebec City can often draw crowds that are larger than those of struggling NHL teams" - define "can often", and define "struggling NHL teams"
 * One would be better stating that CHL teams such as the Quebec Remparts, Calgary Hitmen, and Vancouver Giants, have a higher average attendance than NHL team X, with appropriate reference. Flibirigit (talk) 22:27, 6 February 2008 (UTC)

title: Talk:Canadian Hockey League


text:
Pseudemys

Pseudemys is a genus of large, herbivorous, freshwater turtles of the eastern United States and adjacent northeast Mexico. They are often referred to as cooters, which stems from kuta, the word for turtle in the Bambara and Malinké languages, brought to America by enslaved people from Africa.

Etymology
The generic name Pseudemys is derived from the Greek words, pseudes meaning false or misleading, and emydos a freshwater turtle, implying a resemblance to, but not included in the genus Emys. The trivial names, or specific epithets, of five of the species are toponyms, named for places where the species were first discovered including, the Florida peninsular (P. peninsularis), the Suwannee River (P. suwanniensis), Alabama (P. alabamensis), Florida (P. floridana), and Texas (P. texana). Two are patronyms, or eponyms, honoring prominent zoologists, George Robert Zug, curator of Amphibians and Reptiles at the Smithsonian, National Museum of Natural History (P. gorzugi), and George Nelson, botanist, zoologist, and Chief Taxidermist at the Museum of Comparative Zoology, Harvard (P. nelsoni). The other specific epithets are derived from Latin: P. concinna, from concinnus meaning neat, trim, or skillfully joined, likely in reference to the relatively smooth, stream-lined shell, or possibly the colors and patterns on the carapace; and P. rubriventris, from rubidus reddish, and venter belly, referring the red color of the plastron.

Taxonomy
The genus Pseudemys has an extensive, complicated, and at times contentious taxonomic history. Historically the genus has been intertwined with other genera, at times included in other genera or having members of other genera include in it (Chrysemys, Clemmys, Emys, Ptychemys, and Trachemys), as well as the recognition of a number of additional subspecies well into the third quarter of the 20th century. As recently as 1984 one reviewer of the genus called the chrysemyd complex "a taxonomic morass". Another wrote "Pseudemys has long been recognized as something of a taxonomic quagmire, and has been the subject of a confusing litany of taxonomic arrangements." By the last decade of the 20th century, taxonomist were largely in agreement on a monophyletic genus and the recognition of nine taxa. However the relationships and status of some of the taxa in the genus, as species or subspecies, has been inconsistent. Some have recognize all nine taxa as full species. Two clades, or species groups, are recognized within the genus, the red-bellied cooters (P. alabamensis, P. nelsoni, P. rubriventris) comprise one group (subgenus Ptychemys) and the remaining six species in another species group (subgenus Pseudemys).

Species
A study published in 2012 examined nuclear and mitochondrial genes from geographically widespread samples of all nine taxa, but identified only three clades [species], with significant integration between some clades, and stated: "We found little or no evidence supporting the division of Pseudemys into its currently recognized species/subspecies. Rather, our data strongly suggest that the group has been oversplit and contains fewer species than currently recognized." Somewhat confoundedly, the study did not recommend any taxonomic changes, concluding the resolution of Pseudemys will necessitate further analysis with an integrated review of morphology, historical biogeographic data, and extensive geographic sampling with large amounts of molecular (DNA) data.

Description
Members of this genus are among the largest of the Emydidae, capable of attaining carapace lengths of over 16.0 in (40.64 cm) and capable of weighing up to 35 lbs (15.876 kg), although most individuals are far smaller. All are aquatic, spending the majority of their time in lakes, rivers, and ponds where they can easily be seen basking on rocks and logs in sunny weather.

Distribution
The genus Pseudemys is endemic to North America. All but one species are endemic to the USA, predominantly occurring in the Southern United States and peripheral areas of southeast Pennsylvania, southern Ohio, Indiana, Illinois, Missouri and southeast Kansas. The northern red-bellied cooter (Pseudemys rubriventris), ranges north into central New Jersey with some smaller isolated populations in New York and Massachusetts. The westernmost species, the Rio Grande cooter (Pseudemys gorzugi), occurs in the Rio Grande and several of its tributaries on the USA – Mexico border, in Texas and the neighboring Mexican states of Coahuila, Nuevo Leon, and Tamaulipas, following the Pecos River into extreme southeast New Mexico. The greatest diversity is in northern Florida and adjacent areas of southern Georgia and Alabama where six taxa occur.

Ecology and natural history
Diet: As juveniles, Pseudemys are typically omnivorous, feeding on variety of plants as well as sponges, bryozoans, snails, clams, crayfish, and insects such as caddisfly larvae, dobsonfly larvae, dragonfly nymphs, fly and mosquito larvae, aquatic beetles, caterpillars, crickets, and grasshoppers. Tadpoles and very small fish (e. g. darters, Percina) are also included in their diets. Both juveniles and adults will consume carrion on occasion. The diet shifts to a greater percentage of vegetation as the turtles mature. Adults P. peninsularis are reported to be 90% herbivorous, and adult P. nelsoni, P. rubriventris, and P. suwanniensis are almost exclusively herbivorous. Pseudemys concinna are known to retain a greater degree of animal prey in their diet than most species in the genus, but are still predominantly herbivorous as adults. In addition to a variety of algae and aquatic mosses, plants reported in the diets include fanwort (Cabomba), coontails (Ceratophyllum), duckweed (Lemna minor), large-flowered waterweed (Egeria densa), waterthyme (Hydrilla verticillata), water milfoil (Myriophyllum), fragrant water-lily (Nymphaea odorata), southern waternymph (Najas guadalupensis), spadderdock (Nuphar luteum), pondweed (Potamogeton), arrowhead (Sagittaria sp.), and water-celery (Vallisneria americana) among many others.

title: Pseudemys


text: User talk:65.241.105.4

title: User talk:65.241.105.4


text:
Talk:Hockey Canada

POV
The section on independant leagues is rather harshly critical of Hockey Canada. I think it violates WP:NPOV. Comments?
 * Please sign your comments. I do not believe it violates anything.  It is written based mostly off of HC press releases.  If anything I think it casts their stance in a fair light.  Comparing HC's stances against that of other organizations is very fair (whether it be USA Hockey or not).  DMighton (talk) 22:46, 2 November 2008 (UTC)

I agree that the section has a definite bias in its tone, e.g. instead of stating "written warnings", it uses "written threats" and "if it is not a Hockey Canada program, then the training by nature must be inferior", I don't think that is not even a claim made in the HC bulletin, it's the writer's 'spin' on the issue, and by stating it in such a manner implies HC is arrogant. Whether the section is just very poorly written or the writer is in fact biased, the result is not neutral. Wayne61 (talk) 04:54, 1 January 2009 (UTC)
 * I felt it was neutral enough, but I have taken your suggestions and altered the section accordingly. Also, the statement claims that the HC offers the best training programs in the world... which therefore means everyone else is inferior... but you are right, we are not here to draw conclusions for the reader... so I fixed that.  DMighton (talk) 04:58, 1 January 2009 (UTC)

Proposed merge with Hockey Nunavut
The Hockey Nunavut article is very short and does not contain any info that would be out of place in the Hockey Canada article. They should be merged by someone who is familiar with the subject. WayfaringWanderer (talk) 04:45, 1 December 2015 (UTC)

 * No... it should be re-merged with Hockey North. DMighton (talk) 11:10, 1 December 2015 (UTC) It was verbatim anyways.  Redirected it.  DMighton (talk) 11:14, 1 December 2015 (UTC)

Canada national ice hockey teams and Hockey Canada logo
What the appropriate usage for File:Hockey Canada.svg in relation to the articles on national ice/sledge hockey teams?

Presently the logo is being used on:
 * Hockey Canada
 * Canada men's national ice hockey team
 * Canada men's national junior ice hockey team

A generic maple leaf appears on:
 * Canada women's national ice hockey team

No logo appears on:
 * Canada men's national under-18 ice hockey team
 * Canada men's national ice sledge hockey team
 * Canada women's national under-18 ice hockey team
 * Canada women's national ice sledge hockey team

Also, fair use rationales may need to be updated. Thanks. Flibirigit (talk) 19:15, 28 November 2017 (UTC)
 * I can't remember where the discussion was but there was some argument outside the hockey subject (as in for many sports as someone was going around removing them from many team articles) that using a logo like this as opposed to just a national symbol/flag on so many pages violated fair use. However, there was much disagreement on that because it was only being used singly on individual pages that were strongly linked with the logo and many thought using them only on a handful of pages was still only minimal use compared to hundreds of usages for example. I don't know that the discussion ever came to a conclusion that they should only be on the national association such as Hockey Canada for example. I feel like if anything it went the other way and that it was ok to use them on all. I personally think it should be on all of them. -DJSasso (talk) 14:36, 29 November 2017 (UTC)

 * Fair enough. To my knowledge all of those teams above would generally identify with the Hockey Canada logo, as opposed to a different logo? Flibirigit (talk) 15:29, 29 November 2017 (UTC)

 * I'd agree, it should belong in all. The "discussion" was here Files for discussion/2015 November 30, although it was barely much of a discussion, and the logo was removed at most of these pages due to it. Vaselineeeeeeee★★★ 15:51, 29 November 2017 (UTC)

 * @User:Vaselineeeeeeee thanks for the link. I've read it, and gave up trying to understand the legalese. Do you have the expertise to update the fair use rationale at File:Hockey Canada.svg? Thanks. Flibirigit (talk) 20:30, 29 November 2017 (UTC)
 * Yeah, it doesn't take much, if you look at the edit history of the image file, you can see a couple users who deal with copyright images and similar issues remove the fair use rationals based on this "discussion". I don't think that discussion is enough to go off of, but lets hold off for a bit and see any other possible comments. Vaselineeeeeeee★★★ 20:37, 29 November 2017 (UTC)

 * If I am reading the past discussion correctly, the argument stems from whether or not teams are a child of the parent organization or fully integrated into the organization? Flibirigit (talk) 21:18, 29 November 2017 (UTC)

For the sake of consistency and avoiding logo disputes, the maple leaf now appears on all seven national team articles.Flibirigit (talk) 22:13, 12 January 2018 (UTC)

Infobox template update?
I noticed that this article does not use the Template:Infobox International Ice Hockey Federation nation, making it an an outlier among IIHF member organization pages. Before making any alterations, it seemed prudent to ask if there is any opposition to updating the Template:Infobox Sport governing body currently in use to the standard Template:IIHFmember. The two templates use very similar data and, in practice, I believe the only change will be the removal of the CEO parameter, to be replaced by the IIHF men's and women's rankings. – Spitzmauskc (talk) 00:01, 3 December 2020 (UTC)

 * I posted a notice at WT:HOCKEY to seek comments, as interested editors may not be watching this page. Flibirigit (talk) 15:47, 3 December 2020 (UTC)

 * This article does use that template further down the page. Hockey Canada is a bit different in that it doesn't just govern international competitions so the International Ice Hockey template is in the International section of the page whereas the sport governing body template is in the primary position. -DJSasso (talk) 15:09, 18 December 2020 (UTC)

Exceptional player status: new page or subsection?
I thought about creating a new page about "Exceptional Status" history and players. A quick google search reveals lots of articles about the subject tied to upcoming prospect Michael Misa and notable players Shane Wright, Connor Bedard , Joseph Veleno , John Tavares, Aaron Ekblad, Sean Day and some guy named Connor McDavid. As the body that decides who gets exceptional status, I could post a section on this page, but there might be enough information to merit its own page. Thoughts? Count3D (talk) 18:12, 23 October 2023 (UTC)

title: Talk:Hockey Canada


text:
Jogye Order

The Jogye Order, officially the Jogye Order of Korean Buddhism (대한불교조계종, 大韓佛敎 曹溪宗), is the representative order of traditional Korean Buddhism with roots that date back 1200 years to the Later Silla National Master Doui, who brought Seon (known as Zen in the West) and the practice taught by the Sixth Patriarch, Huineng, from China around 820 CE. The name of the Order, Jogye, was adopted from the name of the village where Patriarch Huineng's home temple, Nanhua Temple, is located,.

The Jogye as a distinct school arose in the late 11th century when Jinul sought to combine the direct practices of Korean Seon with the theological underpinnings of sutra-based Buddhist schools as well as with Pure Land Buddhism.

In 1994, the Jogye order managed 1725 temples, 10,056 clerics and had 9,125,991 adherents.

The international Kwan Um School of Zen is a Jogye school founded by Seon Master Seungsahn, 78th Patriarch, who received Dharma transmission from Seon Master Gobong.

History
The original "Nine Schools" of Seon descended from Chan Buddhism were instrumental in the development of the nation during the Later Silla and thereafter. However, during Goryeo, the Cheontae under Uicheon rose to prominence and drew away many talented monks, forcing the Seon to innovate. In response to this, Jinul and Taego Bou led major Seon movements. Jinul in particular sought to develop an order that had the direct practices of Seon as its foundation but also gave importance to sutra study and reciting the name of Amitābha as found in the Pure Land teachings. The basic precept Jinul advocated was "sudden enlightenment followed by gradual cultivation."

The Jogye was thus established as the representative Seon order until the persecution of the Joseon dynasty. Due to its inclusive nature, and emphasis on continual discipline, the Jogye gained considerable support from the military establishment, and developed across monasteries all over the Korean peninsula.

However, during the Joseon, Buddhism was repressed in favor of Neo-Confucianism. During the reign of Sejong (r. 1418-1450), two sects were formed, one of all the doctrinal schools and another of all the Seon schools. These were then temporarily disbanded under the reign of Yonsangun (r. 1494-1506), resulting in great confusion.

However, during the Japanese invasions of Korea (1592–1598), National Masters Seosan and Samyeong raised armies that protected the nation, which improved the situation of Buddhism for a time. However it was not until the political reforms of 1895 that monks were permitted in the cities again. Then in 1899, under the leadership of Seon Master Gyeongheo (1849-1912), monks petitioned from Haeinsa to reestablish the traditions and the philosophical basis for a reconstructed Buddhist order. Eventually, the Wonjong and Imjejong orders of the Linji school were founded, and attempts were made to revive the doctrinal schools and to reestablish activities in the cities, but these movements were soon suppressed during the Japanese occupation, which began in 1910.

Reaction to the occupation by Japan was mixed in the Jogye. While some collaborated with the authorities, monks such as Yongsong and Manhae led efforts to keep Korean Buddhist traditions alive. In 1921 the Sonhakwon Seon Meditation Center was established, and in 1929, a Monks’ Conference of Joseon was held. In 1937, a movement for the establishment of a Central Headquarters began, which was successful with the building of the Main Buddha Hall of Jogyesa in Seoul in 1938. Finally in 1941 the Joseon Buddhism Jogye Order which was distinctly Korean and free from Japanese influence, was established. This was the first legal Buddhist order in modern Korea and the precursor of today's Jogye Order.

Following liberation from Japan in 1945, Seon monks who had preserved and cherished Korean Buddhist traditions began a purification drive to re-establish the traditional celibate orders and take back the temples from married priests, a remnant of the Japanese Occupation. Finally, in 1955 the Jogye Order was established centered on celibate monks; however, as a result of mediation between the elder monks and the government, already-married priests were also included.

On April 11, 1962 Jogye Order of Korean Buddhism was officially established with three main goals: training and education; sutra translation into Korean from Hanja; and propagation. These goals continue to guide the Jogye Order today as well. It was in 1947-1949 that a group of monks at Bongamsa began a movement advocating "Living According to the Teachings of the Buddha" and this provided the opportunity for the establishment of fundamental principles and traditions as well as the accepted ceremonies of the order.

Internal Conflicts and Scandals
In the late 1990s, a struggle broke out between two factions of the Order for who would appoint the heads of major temples in Korea. Although the court ruled in favor of the Purification and Reform Committee (PRC), the ruling was not sufficiently enforced, and fighting broke out between hundreds of monks using makeshift weaponry.

In more recent years, the Jogye Order has been beset with scandals involving gambling and sexual misconduct.

Conflicts with the Lee Myung-bak government
The Jogye Order faced conflict with the government led by former President Lee Myung-bak, a conservative Presbyterian Christian. The government is at odds with the Jogye Order by the decreasing of Temple Stay fundings, the lack of government recognition of the Lantern Festival, and omitted Buddhist temples, even famous ones, while marking the locations of even minor Christian churches in the new address system. After Lee's ascendence to the Presidency when the high proportion of Christians in relation to Buddhists in the public sector became known–particularly the president's cabinet, where there were 12 Christians to only one Buddhist. among other reported incidences.

In 2006, according to the Asia Times, "Lee also sent a video prayer message to a Christian rally held in the southern city of Busan in which the worship leader prayed feverishly: 'Lord, let the Buddhist temples in this country crumble down!'" Further, according to an article in Buddhist-Christian Studies: "Over the course of the last decade a fairly large number of Buddhist temples in South Korea have been destroyed or damaged by fire by misguided Protestant fundamentalists. More recently, Buddhist statues have been identified as idols, attacked and decapitated. Arrests are hard to effect, as the arsonists and vandals work by stealth of night."

Head temples
The numerous temples of the Jogye order are arranged under 24 "head temples." The head temples each oversee a district (gyogu), containing a large number of subordinate temples.

 * 1. Jogyesa: Gyeonji-dong, Jongno District, central Seoul.
 * 2. Yongjusa: Taean-eup, Hwaseong, southern Gyeonggi Province.
 * 3. Sinheungsa: Seorak-dong, Sokcho, eastern Gangwon Province.
 * 4. Woljeongsa: Jinbu-myeon, Pyeongchang County, central Gangwon Province.
 * 5. Beopjusa: Naesongni-myeon, Boeun County, North Chungcheong Province.
 * 6. Magoksa	: Sagok-myeon, Gongju, South Chungcheong Province.
 * 7. Sudeoksa: Deoksan-myeon, Yesan County, South Chungcheong Province.
 * 8. Jikjisa	: Daehang-myeon, Gimcheon, North Gyeongsang Province.
 * 9. Donghwasa: Dohak-dong, Dong District, Daegu.
 * 10. Eunhaesa: Cheongtong-myeon, Yeongcheon, North Gyeongsang Province.
 * 11. Bulguksa: Jinhyeon-dong, Gyeongju, North Gyeongsang Province
 * 12. Haeinsa: Gaya-myeon, Hapcheon County, South Gyeongsang Province.
 * 13. Ssanggyesa: Hwagae-myeon, Hadong County, South Gyeongsang Province.
 * 14. Beomeosa: Cheongnyong-dong, Geumjeong District, Busan.
 * 15. Tongdosa: Habuk-myeon, Yangsan, South Gyeongsang Province.
 * 16. Gounsa	: Danchon-myeon, Uiseong County, North Gyeongsang Province.
 * 17. Geumsansa: Geumsan-myeon, Gimje, North Jeolla Province.
 * 18. Baegyangsa: Bukha-myeon, Jangseong County, South Jeolla Province.
 * 19. Hwaeomsa: Masan-myeon, Gurye County, South Jeolla Province.
 * 20. Songgwangsa: Songgwang-myeon, Suncheon, South Jeolla Province.
 * 21. Daeheungsa: Samsan-myeon, Haenam County, South Jeolla Province.
 * 22. Gwaneumsa: Ara-dong, Jeju City, Jeju Province.
 * 23. Seonunsa: Asan-myeon, Gochang County, North Jeolla Province.
 * 24. Bongseonsa: Jinjeop-eup, Namyangju, Gyeonggi Province.

title: Jogye Order


text:
Talk:Marc Denis

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title: Talk:Marc Denis


text: Talk:Builder (ice hockey)

title: Talk:Builder (ice hockey)


text:
Highly abundant number

In number theory, a highly abundant number is a natural number with the property that the sum of its divisors (including itself) is greater than the sum of the divisors of any smaller natural number.

Highly abundant numbers and several similar classes of numbers were first introduced by, and early work on the subject was done by. Alaoglu and Erdős tabulated all highly abundant numbers up to 104, and showed that the number of highly abundant numbers less than any $N$ is at least proportional to $log^{2} N$.

Formal definition and examples
Formally, a natural number n is called highly abundant if and only if for all natural numbers m < n,

 * $$\sigma(n) > \sigma(m)$$

where σ denotes the sum-of-divisors function. The first few highly abundant numbers are
 * 1, 2, 3, 4, 6, 8, 10, 12, 16, 18, 20, 24, 30, 36, 42, 48, 60, ....

For instance, 5 is not highly abundant because σ(5) = 5+1 = 6 is smaller than σ(4) = 4 + 2 + 1 = 7, while 8 is highly abundant because σ(8) = 8 + 4 + 2 + 1 = 15 is larger than all previous values of σ.

The only odd highly abundant numbers are 1 and 3.

Relations with other sets of numbers
Although the first eight factorials are highly abundant, not all factorials are highly abundant. For example,
 * σ(9!) = σ(362880) = 1481040,

but there is a smaller number with larger sum of divisors,
 * σ(360360) = 1572480,

so 9! is not highly abundant.

Alaoglu and Erdős noted that all superabundant numbers are highly abundant, and asked whether there are infinitely many highly abundant numbers that are not superabundant. This question was answered affirmatively by.

Despite the terminology, not all highly abundant numbers are abundant numbers. In particular, none of the first seven highly abundant numbers (1, 2, 3, 4, 6, 8, and 10) is abundant. Along with 16, the ninth highly abundant number, these are the only highly abundant numbers that are not abundant.

7200 is the largest powerful number that is also highly abundant: all larger highly abundant numbers have a prime factor that divides them only once. Therefore, 7200 is also the largest highly abundant number with an odd sum of divisors.

title: Highly abundant number


text:
Talk:National League (ice hockey)

Fair use rationale for Image:EV ZUG Logo.jpeg
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Fair use rationale for Image:Geneve-servette logo.jpg
Image:Geneve-servette logo.jpg is being used on this article. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in Wikipedia articles constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use.

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Fair use criteria
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title: Talk:National League (ice hockey)