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Pierre Bergé

Pierre Vital Georges Bergé (14 November 1930 – 8 September 2017) was a French industrialist and patron. He co-founded the fashion label Yves Saint Laurent, and was a longtime business partner (and onetime lover) of its namesake designer.

Early life and education
Bergé was born in Saint-Pierre-d'Oléron, on the Oléron Island, Poitou-Charentes, on 14 November 1930. His mother, Christiane, was a progressive teacher, who used the Montessori method. His father worked for the tax office. Bergé attended the Lycée Eugène Fromentin in La Rochelle, and, later, went to Paris. On the day of his arrival, as he was walking on the Champs-Élysées, French poet Jacques Prévert landed on him following a fall from his apartment window. "At the age of 18 in La Rochelle, I decided to leave my family. The day I arrived in Paris, I went for a walk on the Champs-Elysées when suddenly I saw a man go through a French window, fall through the air, grab at a store sign and crash at my feet. He was bleeding profusely. An ambulance arrived and took him to Marmottan hospital. The next day, I discovered in the newspapers that it had been Jacques Prévert. I have always considered it an omen that the same day I got to Paris, a poet fell on my head."

- Pierre Bergé

During his early years in Paris, Bergé met both Albert Camus and Sartre through his involvement in leftist organisations, including editing a short-lived leftist magazine. Bergé also befriended and dated the young French artist Bernard Buffet, and helped facilitate Buffet's success.

Yves Saint Laurent
Bergé met Yves Saint Laurent in 1958. They became romantically involved and together launched Yves Saint Laurent Couture House in 1961. The couple split amicably in 1976 and remained lifelong friends and business partners. Bergé acted as CEO of Yves Saint Laurent Haute Couture until it closed in 2002. Highly protective of and invested in the reputation and legacy of Saint Laurent Couture, Bergé was known as the "Dean of Yves Saint Laurent". According to The New York Times, a few days before Saint Laurent died in 2008, he and Bergé were joined in a same-sex civil union known as a pacte civil de solidarité (PACS) in France. When Saint Laurent was diagnosed with brain cancer, Bergé and the doctor mutually decided that it would be better for him not to know of his impending death. Bergé said, "I have the belief that Yves would not have been strong enough to accept that."

In 1992, Bergé sold shares of the fashion house just before the company released a poor economic report. In 1996, this action was deemed to be insider trading and he was sentenced to a fine of one million Francs. After the close of the Couture house, Bergé became president of the Pierre Bergé–Yves Saint Laurent Foundation.

During Bergé's eulogy of Saint Laurent, he reflected on their lifetime of memories, saying; "I remember your first collection under your name and the tears at the end. Then the years passed. Oh, how they passed quickly. The divorce was inevitable but the love never stopped."

Philanthropic, cultural, and political interests
Bergé has been described as a social liberal and a political conservative. He voted for Valéry Giscard d’Estaing in the 1970s. In 1988, Bergé launched the French magazine Globe, which supported the candidacy of François Mitterrand for the presidential election. Bergé participated in all the campaign rallies of François Mitterrand (contrary to 1981, when he did not vote for Mitterrand).

Bergé later served as President of the association of the friends of Institut François-Mitterrand. In 1993, he helped to launch the magazine Globe Hebdo.

A longtime fan and patron of opera, Mitterrand appointed Bergé president of Opéra Bastille on 31 August 1988. He retired from the post in 1994, becoming honorary president of the Paris National Opera. He served as president of the Médiathèque Musicale Mahler, a non-profit library with extensive collections relating to 19th and 20th century music. He was also president of the Comité Jean Cocteau, and the exclusive owner of all the moral rights of all of Jean Cocteau's works.

A supporter of gay rights, he supported the association against AIDS, Act Up-Paris, and assumed ownership of the magazine Têtu. He was also one of the shareholders of Pink TV, before withdrawing. In 1994, he participated with Line Renaud in the creation of the AIDS association Sidaction, and he became its president in 1996 until his death.

Bergé's philanthropic patronages have included UNESCO. In July 1992, Bergé was appointed a UNESCO Goodwill Ambassador.

In 2007, he supported the candidacy of Ségolène Royal. On a more general basis, he has been considered to be her sponsor. For example, after late 2008, when she was no longer heading the French socialist party and he was paying for the rental of her political office located between the French Senate and House of Representants until this arrangement ceased on 3 March 2011.

The art collection of Yves Saint Laurent and Bergé was put up for sale by the latter in February 2009, with two of twelve bronze statue heads looted from the Old Summer Palace in China during the Second Opium War among them. When China requested the return of these statues, Bergé refused and declared "I am prepared to offer this bronze head to the Chinese straight away. All they have to do is to declare they are going to apply human rights, give the Tibetans back their freedom and agree to accept the Dalai Lama on their territory." Bergé's self-admitted "political blackmail" was received with criticism in China. After Chinese art collector, businessman, and advisor to the PRC's National Treasures Fund, Cai Mingchao placed the winning bid and refused to pay on "moral and patriotic grounds," Bergé decided to retain ownership of them. Later on in a ceremony on 29 June 2013, François Pinault (CEO Kering) returned the artifacts to the Chinese National Museum, Beijing.

Bergé also set up the museum of Berber art in Marrakesh, Morocco, which holds a collection of Berber objects originating from many different parts of Morocco, from the Rif to the Sahara.

Bergé published a book, Lettres à Yves, in 2010 which was translated into English with the title, Yves Saint Laurent: A Morrocan Passion, in September 2014. On 2 November 2010, he bought a stake in Le Monde newspaper, along with investors Matthieu Pigasse and Xavier Niel.

During the filming of Yves Saint Laurent in 2014, the Fondation Pierre Bergé — Yves Saint Laurent, which holds 7,000 vintage outfits from its archives, played an active role in providing authentic material and fashion of Saint Laurent.

Awards
Bergé was recognized with the Order of Orange-Nassau, Officer of the Ordre National du Mérite, Commandeur des Arts et des Lettres, and Legion of Honor.

Positions
In November 2009, Bergé revealed he was suffering from myopathy. He triggered a controversy by accusing the  of "parasitising the generosity of French people in a populist manner", of not using donations immediately and making real estate investments. The (AFM), which organises the charitable program, denied Bergé's accusations. Following the repeated attacks by the businessman, the AFM filed a complaint for defamation in February 2010. On 28 June 2013, the 17th Chamber of the Paris Criminal Court sentenced him to a €1,500 fine.

On 16 March 2013, on Twitter, Bergé retweeted the following message: "If a bomb explodes on the Champs Elysees because of the "#laManifPourTous", I won't be the one crying." This retweet triggered strong reactions because, according to the "Manif pour tous" organisation, it is an incitement to acts of terrorism. On 21 June, he appeared on the TV show Le Petit Journal, and mentioned this episode, declaring that he was "non-violent".

During the debate on same-sex marriage, Bergé supported the idea of gestational surrogacy and controversially said "rent her womb for a child or lease her arms to work in a factory, what's the difference?", provoking an outcry by same-sex marriage supporters who go against such positions.

On 26 September 2013, Bergé declared he was in favor of the removal of all Christian holidays in France.

In March 2016, Bergé expressed his position on "modest fashion" in an interview with French Radio Station Europe 1, saying, "I am scandalized. Creators should have nothing to do with Islamic fashion. Designers are there to make women more beautiful, to give them their freedom, not to collaborate with this dictatorship which imposes this abominable thing by which we hide women and make them live a hidden life... In one way they are complicit, and all this to make money. Principles should come before money."

Personal life
Bergé had an on and off relationship with model Victoire Doutreleau for three years in the 1960s.

Bergé's longtime partner was Yves Saint Laurent who died on 1 June 2008, aged 71. His other longtime partner was Bernard Buffet, with whom the relationship lasted for ten years.

On 31 March 2017, Bergé married Madison Cox, a landscape architect and gardener, in Paris.

Death
Bergé died of myopathy on 8 September 2017 in Saint-Rémy-de-Provence at the age of 86.

title: Pierre Bergé


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Damiaen Joan van Doorninck

Damiaen J. van Doorninck (29 August 1902 – 24 September 1987 ) was a Dutch officer (lieutenant commander in the Royal Netherlands Navy Reserve) and a prisoner of war in Colditz.

POW
Doorninck was born in Vught, Netherlands in 1902. In May 1940 he was aide de camp to the Dutch supreme commander, General Henri Winkelman. He refused to give his word of honour not to harm German interest and became a PoW. He was conversant in cosmography and advanced mathematics, and he lectured interested Dutch and British prisoners at Oflag IV-C in Colditz Castle on both, in particular he taught geodesy to Pat Reid.

While in Colditz, he invented a device which, when attached to a micrometer, could obtain measurements accurate to within a tenth of a millimetre of any lock. He was therefore able to manufacture a key to fit any such lock in Colditz. He lectured other prisoners on how to use this device correctly, a course that lasted six months.

On 9 September 1942 van Doorninck and British Lieutenant Hedley Fowler were among the lucky few who escaped Colditz. Slipping with four others through a guard office and a storeroom dressed as German officers and Polish orderlies, they managed to make it out of the Castle. Only van Doorninck and Fowler reached Switzerland; the others were recaptured.

Doorninck died in Mynachlog-ddu, Wales in 1987.

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

title: Damiaen Joan van Doorninck


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Fullmetal Alchemist and the Broken Angel

Fullmetal Alchemist and the Broken Angel (鋼の錬金術師 翔べない天使) is an action role-playing game developed by Racjin and published by Square Enix for the PlayStation 2 console. The game features an original story by Hiromu Arakawa from the creator of the Fullmetal Alchemist manga. It is based on the Fullmetal Alchemist manga series, also published by Square Enix. The game was released in Japan on December 25, 2003, and in North America on January 18, 2005.

The game follows both protagonists of the series: Edward Elric and his younger brother, Alphonse Elric, as their explore lands full of giant creatures known as chimeras as well as thieves. Once meeting a girl named Armony, the two brothers start learning where the chimeras come from. The player primarily controls Edward, an alchemist who can transform objects from the game's stages into weapons to defeat his enemies. Additionally, he can receive support by Alphonse's AI in order to fight multiple enemies.

Despite good sales in Japan, critical reception to the game has been largely mixed. Critics have been divided on the game's graphics and gameplay. However, the story has also received praise for the cast's characterization while other reviewers found it easy to predict the twists and outcomes.

Gameplay
Broken Angel is an action role-playing game, which is similar to that of a 3D beat-em-up. The player takes control of Edward Elric. Besides using his metallic arm as a sword, he is also able to transmute weapons to enhance attack power. Thanks to this, he can attack enemies he cannot reach and utilize defense. Players are able to equip Ed and Al with various accessories that can either enhance or hinder their performance. Alphonse is computer-controlled, though the player can summon him to aid Edward by pressing and holding the R1 button. Alphonse can also be given weapons by Edward in order to enhance them. When Alphonse's health is depleted, Edward can restore him by using alchemy on his armor. However, once Edward loses all his health, the game is over.

The game also carries RPG elements such as leveling up by winning enough experience when defeating enemies. Enemies' attacks can also affect the player's commands with items he picks up across the stages and activate them while opening the menu.

Plot
On their way to Central, the Elric brothers Edward and Alphonse, who are being escorted by Major Alex Louis Armstrong, end up in the town of Heissgart when their train is attacked by terrorists claiming to be from the Amestrian military. The Elrics are separated from Armstrong while exploring the chimera-infested town, meeting a young girl named Armony Eiselstein (アルモニ・エイゼルシュタイン) who is not attacked by chimeras. Edward decides to chase after she calls him "shorty". They eventually find her in New Heissgart when they save her from thieves and she requests that they teach her alchemy.

The Elrics meet Armony’s father Professor Wilhelm Eiselstein (ヴィルヘルム・エイゼルシュタイン教授), a famous alchemist and authority on catalytics – the study of making efficient alchemy - who was researching the "Philosopher's Catalyst", a legendary material similar to the Philosopher's Stone that can enhance the potency of alchemic transmutations. Wilhelm oversaw the construction of New Hiessgart following the military and chimera occupation. When Wilhelm requests the Elrics to bring them Etherflowers, they are accompanied by Armony who eventually convinces the brothers to act against her father’s wishes and reluctantly teach her alchemy. But she suddenly falls ill while two small wings appear in her back. Later, it is revealed that Armony is the result of Wilheim's daughter Selene being fused with the catalyst, creating an alternate identity with memories of believing herself a separate person from Selene. The catalyst in her body, presented by her wings, prevents Armony from safely using alchemy while keeping her from being attacked by the rampant chimeras.

Wilheim‘s assistant Greta Riddle reveals her true identity as Camilla (カミラ), a rogue alchemist who sought the Philosopher's Catalyst to become immortal while she and Wilheim won over the compliance of the Hiessgart region’s overseer Brigadier General Mudi Nemda with weaponized chimeras for his agenda of establishing his own country. Camilla abducts Armony to take the catalyst while having Nemda’s forces attack the Elrics and Wilheim. But Camilla ends up falling to her apparent death when she attempts to the kill the Elric brothers after Wilheim sabotages her scheme with an Etherflower, which damages the catalyst with Armony mortally injured as a result. In the end, as Colonel Roy Mustang and Armstrong keep the Elrics from interfering, Wilheim sacrifices himself to completely destroy the catalyst and end Armony’s suffering. Mustang’s group arrest Nemda for court-martial while the Elrics resume their return to Central alongside Armstrong while reading Armony's letter to them.

Development
Fullmetal Alchemist and the Broken Angel was developed by the Japanese company Racjin and initially produced by Enix, before their merger with Square in April 2003. Development for the game began before that of the Fullmetal Alchemist anime series. Hiromu Arakawa, the author of the original manga, oversaw the story of the game and designed its characters, while Bones, the studio which would be responsible for the anime series, produced 30 minutes of animation. Themes emphasized during the creation of the game include the bond between Alphonse and Edward, as well as the series' basic concept of Equivalent Exchange, which states that "man cannot gain without sacrifice". The developers looked at other titles for inspiration, particularly Square's action role-playing game Kingdom Hearts, in addition to other games based on manga series, such as Dragon Ball, Naruto or One Piece games. The biggest challenge they had to overcome was to try to make the title a "full-fledged" game rather than a simple "character-based" game. Tomoya Asano, the assistant producer for the game, noted that development spanned more than a year, unlike most character-based games.

In Japan, the game was showcased at the Tokyo Game Show in September 2003, the first time that Square and Enix had appeared at the show as a single company. In the United States, the game was showcased at the Electronic Entertainment Expo of Los Angeles in May 2004, with the presence of Asano. For the North American version of the game, the developers made the difficulty level more challenging and aggressive. A novelization of the game was also written by Makoto Inoue on July 30, 2004, with Arakawa providing illustrations.

Since Square Enix wanted the game to be released during the show's broadcast on Adult Swim, Funimation had to begin casting, and recording (at Okatron 5000 under director Chris Sabat) for the English dub for the game long before they were set to record a single episode for the show.

Audio
The score for the game was composed by Makoto Suehiro, Isao Kasai, Kenji Tani, and Tomohiko Sato. It includes three vocal songs: "Flowers of the Hearts" sung by voice actress Motoko Kumai, "Emotionally" sung by Saori Yamada, and a remix of the first TV ending theme song, "Kesenai Tsumi" (Inerasable Sin) sung by J-pop singer Nana Kitade entitled "Kesenai Tsumi~raw“breath”track~". The soundtrack was published in Japan as a copy-protected album by Aniplex, a subsidiary of Sony Music Entertainment, on February 18, 2004.

Reception
The game was popular in Japan. It sold 250,000 copies as of 2004. However, critical reception has been mostly mixed with the game having an average of 56 out of 100 in Metacritic. IGN negatively compared it with Square's 2002 video game Kingdom Hearts noting the similarities in which in both games the playable character is assisted by AI though The Broken Angel's felt inferior. Despite also citing as a short game, the reviewer praised the story. Darryl Vassar from GameSpy agreed with IGN's review but found Edward's alchemy "fun" due to how the player can interact with the levels' objects. However, he criticized the game's graphics.

GameRevolution's Joe Dodson was far more negative, stating the plot is sometimes "lame" due to the reasons the main characters are in chase of Armory. He also found the enemy AIs poor based on how can easily the players can avoid them. RPGFan's Neal Chandran found the story as "told a bazillion times, with plot twists a child could see coming a mile away." Nevertheless, Chandran enjoyed the dynamic between the main characters both in fights as well as dialogues. When discussing the game's elements, Chandran criticized its linearity and the reuse of old dungeons. RPGamer's Joel Pan shared similar feelings with IGN in regards to the game's similarities with Kingdom Hearts but more positive as Alphonse's AI will come to the player's aid when necessary. While also finding the alchemy entertaining, RPGamer noticed the player needed to go into a menu to use items which ruined the game's fast-pace combat. GameZone reviewer called it "an alright game", finding it appealing to fans of the Fullmetal Alchemist series. However, like other reviewer writers he felt the graphics underwhelming.


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Silver staining

In pathology, silver staining is the use of silver to selectively alter the appearance of a target in microscopy of histological sections; in temperature gradient gel electrophoresis; and in polyacrylamide gels.

In traditional stained glass, silver stain is a technique to produce yellow to orange or brown shades (or green on a blue glass base), by adding a mixture containing silver compounds (notably silver nitrate), and firing lightly. It was introduced soon after 1800, and is the "stain" in the term "stained glass". Silver compounds are mixed with binding substances, applied to the surface of glass, and then fired in a furnace or kiln.

History
Camillo Golgi perfected silver staining for the study of the nervous system. Although the exact chemical mechanism by which this occurs is unknown, Golgi's method stains a limited number of cells at random in their entirety.

Silver staining was introduced by Kerenyi and Gallyas as a sensitive procedure to detect trace amounts of proteins in gels. The technique has been extended to the study of other biological macromolecules that have been separated in a variety of supports.

Classical Coomassie brilliant blue staining can usually detect a 50 ng protein band; silver staining increases the sensitivity typically 50 times.

Many variables can influence the color intensity and every protein has its own staining characteristics; clean glassware, pure reagents, and water of highest purity are the key points to successful staining.

Chemistry
Some cells are argentaffin. These reduce silver solution to metallic silver after formalin fixation. Other cells are argyrophilic. These reduce silver solution to metallic silver after being exposed to the stain that contains a reductant, for example hydroquinone or formalin.

Silver nitrate forms insoluble silver phosphate with phosphate ions; this method is known as the Von Kossa Stain. When subjected to a reducing agent, usually hydroquinone, it forms black elementary silver. This is used for study of formation of calcium phosphate particles during bone growth.

Histological characterisation
Silver staining aids the visualization of targets of interest, namely intracellular and extracellular cellular components such as DNA and proteins, such as type III collagen and reticulin fibres by the deposition of metallic silver particles on the targets of interest.

Diagnostic microbiology
Pseudomonas, Legionella, Leptospira, H. pylori, Bartonella and Treponema, and fungi such as Pneumocystis, Cryptococcus, and Candida are organisms that are stained with silver.

Karyotype analysis
Silver staining is used in karyotyping. Silver nitrate stains the nucleolar organization region (NOR)-associated protein, producing a dark region wherein the silver is deposited and denoting the activity of rRNA genes within the NOR. Human chromosomes 13, 14, 15, 21, and 22 have NORs, which increase the silver stain activity by at least 50 times.

Genomic and proteomic analysis
Silver staining is used to stain gels. The silver stain of proteins in Agarose gels was developed in 1973 by Kerenyi and Gallyas. Later it was adapted to polyacrylamide gels used in SDS-PAGE,    and also for staining DNA or RNA. The glycosylations of glycoproteins and polysaccharides can be oxidised by a 1-hour pre-treatment with 0.1% periodic acid at 4 °C, which improves the binding of silver ions and the staining result.

First, the proteins are denatured in the gel by a fixative solution of 10% acetic acid and 30% ethanol and precipitated, at the same time the detergent (mostly SDS) is extracted. The diffusion of the proteins is thus significantly reduced. After repeated washing with water, the gel is incubated in a silver nitrate solution. Silver ions bind to negatively charged side chains of the proteins. Excess silver ions are then washed off with water. In the final development step, the silver ions are reduced to elemental silver by addition of alkaline formaldehyde. This stains the sites where proteins are present, brown to black.

The intensity of the staining depends on the primary structure of the protein. Furthermore, the cleanliness of the vessels used and the purity of the reagents influence the silver stain. Common artifacts in silver stained gels are bands of keratin in the ranges of 54-57 kDa and 65-68 kDa as a contamination of the sample prior to the electrophoresis.

Methenamine silver stains
There are several silver stains incorporating methenamine, including:
 * Grocott's methenamine silver stain, used widely as a screen for fungal organisms.
 * Jones' stain, a methenamine silver-Periodic acid-Schiff that stains for basement membrane, availing to view the "spiked" GBM associated with membranous glomerulonephritis.

title: Silver staining


text: Category:Indian classical music

title: Category:Indian classical music


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Edwin Lawrence Godkin

Edwin Lawrence Godkin (2 October 1831 – 21 May 1902) was an American journalist and newspaper editor. He founded The Nation and was the editor-in-chief of the New York Evening Post from 1883 to 1899.

Early life
Godkin was born in Moyne (a hamlet in Knockananna), County Wicklow, Ireland. His father, James Godkin, was a Congregationalist minister and a journalist. He studied law at Queen's College, Belfast, where he was the first president of the Literary and Scientific Society.

Journalist
After leaving Belfast in 1851 and studying law in London, he was the Crimean War correspondent for the London Daily News in Turkey and Russia and was present at the Siege of Sevastopol.

In 1856, he emigrated to the United States and wrote letters to the News, giving his impressions of a tour on horseback he made of the southern states of the American Union. He studied law under David Dudley Field in New York City, and he was admitted to the bar in 1859. Because of his impaired health, he travelled in Europe in 1860 to 1862. He wrote for the News and The New York Times in 1862 to 1865.

In 1865, Godkin was asked by a group of abolitionists, led by landscape architect Frederick Law Olmsted, to found a new weekly political magazine. Godkin, who had been considering starting such a magazine for some time, agreed and became the first editor of The Nation when it began publishing in New York City in 1865.

Charles Eliot Norton gained supporters for the magazine in Boston, and James Miller McKim in Philadelphia. In 1866, two others joined Godkin as proprietors while he remained editor until the end of 1899. In 1881, he sold The Nation  to the New York Evening Post, and he became an associate editor of the Post and then editor-in-chief in 1883 to 1899, succeeding Carl Schurz. Under Godkin's tenure, The Nation supported free trade and was anti-imperialist. It opposed socialism and women's suffrage.

Godkin was interested in Irish politics, and he often wrote about the Irish Question. Godkin was initially hostile to Irish nationalism, identifying it with the violence of Fenianism. However, in the 1880s, Godkin became a supporter of Irish Home Rule and endorsed the position of Charles Stewart Parnell. That resulted in Godkin becoming engaged in a controversy with Goldwin Smith, who opposed Home Rule. Under Godkin's leadership the Post broke with the Republican Party in the presidential campaign of 1884, when Godkin's opposition to nominee James G. Blaine did much to create the so-called Mugwump party, and his organ became thoroughly independent, as was seen when it attacked the Venezuelan policy of President Grover Cleveland, who had, in so many ways, approximated the ideal of the Post and Nation. He consistently advocated currency reform, the gold standard, a tariff for revenue only, and civil service reform, rendering the greatest aid to the last cause. His attacks on Tammany Hall were so frequent and so virulent that in 1894, he was sued for libel because of biographical sketches of certain leaders in that organization; the cases never went to trial.

In 1896, Godkin broke with the Democratic party after it nominated William Jennings Bryan. He supported the National Democratic Party (United States) third ticket because it championed a gold standard, limited government, and free trade. His opposition to the war with Spain and to imperialism was able and forcible.

Later life
He retired from his editorial duties on the 30 December 1899, and he sketched his career in the Evening Post of that date. Although he recovered from a severe apoplectic stroke early in 1900, his health was shattered, and he died in Greenway, Devon, England, on the 21 May 1902. He was buried at Saint Michael's Church in Haselbech, Daventry District, Northamptonshire, England, near the home of the friend with whom he had been staying.

Legacy
Godkin shaped the lofty and independent policy of the Post and The Nation, which had a small but influential and intellectual class of readers. However, he had none of the personal magnetism of Horace Greeley, for instance, and his superiority to the influence of popular feeling made Charles Dudley Warner describe The Nation as "the weekly judgment day". He was an economist of the school of John Stuart Mill, urged the necessity of the abstraction called economic man, and insisted that socialism, if put into practice, would not improve social and economic conditions in general. In politics, he was an enemy of both sentimentalism and loose theories in government.

Godkin had critics. In 1892, after Benjamin Butler published his memoir, Butler's Book, Godkin criticized it. Butler's biographer Elizabeth D. Leonard writes that Butler decided that "after decades of being 'the target of a few ignorant, irresponsible, mercenary news writers' — including The Nation's founder, E. L. Godkin, 'whose malevolence has exhausted the vocabulary of vituperation' — that he would let Butler's Book 'take care of itself....'"

After Godkin's death, William James wrote that Godkin "was certainly the towering influence in all thought concerning public affairs, and ... his influence has certainly been more pervasive than that of any other writer of the generation."

Works

 * The History of Hungary and the Magyars. New York: Alexander Montgomery, 1853.
 * Government, "American Science Series," 1871.
 * Henry G. Pearson: A Memorial Address delivered June 21, 1894. New York: Privately Printed, 1894.
 * Reflections and Comments. New York: Charles Scribner's Sons, 1895.
 * Problems of Modern Democracy. New York: Charles Scribner's Sons, 1897 (1st Pub. 1896).
 * Unforeseen Tendencies of Democracy. New York: Houghton, Mifflin & Company, 1898.
 * Life and Letters of Edwin Lawrence Godkin, Vol. 2. New York: The Macmillan Company, 1907.
 * A Letter on Lincoln. Riverside, Conn.: The Hillacre Bookhouse, 1913.

Selected articles

 * "Anglo-French Alliance and Orsini," The Knickerbocker, Vol. III, No. 1. July 1858.
 * "French Invasion of England," The Knickerbocker, November 1859.
 * "Commercial Immorality and Political Corruption," The North American Review, Vol. 107, No. 220, Jul., 1868.
 * "The Prospects of the Political Art," The North American Review, Vol. 110, No. 227, Apr., 1870.
 * "The Eastern Question," The North American Review, Vol. 124, No. 254, Jan., 1877.
 * "The Political Outlook," The Century Magazine, February 1880.
 * "The Civil Service Reform Controversy," The North American Review, Vol. 134, No. 305, Apr., 1882.
 * "The Danger of an Office-Holding Aristocracy," The Century Magazine, June 1882.
 * "American Home Rule." In: Handbook of Home Rule. London: Kegan Paul, Trench & Co., 1887.
 * "A Lawyer's Objection to Home Rule." In: Handbook of Home Rule. London: Kegan Paul, Trench & Co., 1887.
 * "American Opinion on the Irish Question," The Nineteenth Century, Vol. XXII, July/December 1887.
 * "The Republican Party and the Negro," The Forum, Vol. VII, 1889.
 * "Public Opinion and the Civil Service," The Forum, Vol. VIII, 1889.
 * "Newspapers Here and Abroad," The North American Review, Vol. 150, No. 399, Feb., 1890.
 * "Criminal Politics," The North American Review, Vol. 150, No. 403, Jun., 1890.
 * "Money Interests in Political Affairs," The Forum, Vol. X, 1890.
 * "A Key to Municipal Reform," The North American Review, Vol. 151, No. 407, Oct., 1890.
 * "The Economic Man," The North American Review, Vol. 153, No. 419, Oct., 1891.
 * "Idleness and Immorality," The Forum, Vol. XIII, 1892.
 * "A Month of Quarantine," The North American Review, Vol. 155, No. 433, Dec., 1892.
 * "The Duty of Educated Men in a Democracy," The Forum, Vol. XVII, 1894.
 * "The Problems of Municipal Government," Annals of the American Academy of Political and Social Science, Vol. 4, May, 1894.
 * "Who Will Pay the Bills of Socialism?," The Forum, Vol. XVII, 1894.
 * "Diplomacy and the Newspaper," The North American Review, Vol. 160, No. 462, May, 1895.
 * "The Political Situation," The Forum, Vol. XXI, May 1896.
 * "The Absurdity of War," The Century Magazine, January 1897.
 * "The Illiteracy of American Boys," Educational Review, Vol. XIII, January 1897.
 * "Peculiarities of American Municipal Government," The Atlantic Monthly, Vol. 80, 1897.
 * "The Conditions of Good Colonial Government," The Forum, Vol. XXVII, 1899.
 * "Horrors of War — Fighting Instincts Hereditary," The Advocate of Peace (1894-1920), Vol. 62, No. 2, February 1900.
 * "The Eclipse of Liberalism," The Nation, Vol. LXXI, 1900.
 * "Burke." In: The Library of Oratory, Ancient and Modern. New York: Current Literature Pub. Co., 1902.

title: Edwin Lawrence Godkin


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Oscar Cox

Oscar Alfredo Sebastião Cox (20 January 1880 – 6 October 1931) was an English-Brazilian sportsman who introduced football to the city of Rio de Janeiro and founded Fluminense, one of Brazil's most traditional and popular football clubs.

Biography
Born to a wealthy family of English Brazilian heritage, his father was an English diplomat working in South America. Oscar did his studies in Lausanne, where he got acquainted with the practice of football. Upon returning from Switzerland, Oscar tried to disseminate this activity in the city of Rio de Janeiro. On 22 September 1901, Oscar was able to organize the first football match in the history of the state of Rio de Janeiro. He then proceeded to São Paulo, with some friends, to play against a group led by Charles Miller, who had started the process of disseminating football in São Paulo back in 1894. The groups played two times against each other, and both matches ended in a draw.

On 21 July 1902, Oscar, aged 22, founded Fluminense. Fluminense remains as one of the most popular and traditional sports institutions still in existence in the history of Brazilian football.

After his death in France his remains were transferred to Rio de Janeiro.

title: Oscar Cox


text:
The Adventures of Rex and Rinty

The Adventures of Rex and Rinty (1935) is a Mascot film serial directed by Ford Beebe and B. Reeves Eason and starring the equine actor Rex ("The King of Wild Horses") and canine actor Rin Tin Tin, Jr.

Cast

 * Rex the king of wild horses as himself
 * Rin Tin Tin, Jr. as Rinty
 * Kane Richmond as Frank Bradley
 * Norma Taylor as Dorothy Bruce
 * Mischa Auer as Tanaga
 * Smiley Burnette as Jensen
 * Harry Woods as Crawford
 * Pedro Regas as Pasha
 * Hooper Atchley as Debor
 * Wheeler Oakman as Henchman Wheeler
 * Victor Potel as Kinso, Royal Guard Commander
 * Allan Cavan as Mr. Bruce

Additional crew

 * Story: B. Reeves Easton, Maurice Geraghty, Ray Trampe
 * Musical Director: Lee Zahler
 * Supervising Editor: Joseph H. Lewis
 * Sound Effects Editor: Roy Granville
 * Sound Engineer: Clifford A. Ruberg (as Cliff Ruberg)
 * Stunts: Tracy Layne, Ted Mapes, Eddie Parker, Joe Yrigoyen (all uncredited)

Chapter titles
Source:
 * 1) God Horse of Sujan
 * 2) Sport of Kings
 * 3) Fangs of Flame
 * 4) Homewards Bound
 * 5) Babes in the Woods
 * 6) Dead Man's Tale
 * 7) End of the Road
 * 8) A Dog's Devotion
 * 9) The Stranger's Recall
 * 10) The Siren of Death
 * 11) New Gods for Old
 * 12) Primitive Justice

title: The Adventures of Rex and Rinty


text:
Talk:Natalie Zemon Davis

Biography assessment rating comment
WikiProject Biography Summer 2007 Assessment Drive

The article may be improved by following the WikiProject Biography 11 easy steps to producing at least a B article. -- Yamara 22:19, 25 June 2007 (UTC)

Neutrality
The opening paragraph contains the sentence "She is a hero to many historians and academics, as "one of the greatest living historians", constantly asking new questions and taking on new challenges, the second woman president of the American Historical Association (the first, Nellie Neilson, was in 1943) and someone who "has not lost the integrity and commitment to radical thought which marked her early career." The source for this sentence is an interview with the subject herself. Calling oneself a hero, or being called one by a hagiographic interviewer, is hardly an unbiased view. This sentence, at the very least, should be struck from the entry. Moreover, the entire article ought to be checked for neutrality, since it has clearly at least once been significantly edited by someone who has problems remaining neutral about the subject.  — Preceding unsigned comment added by 128.84.124.99 (talk) 13:40, 30 October 2013 (UTC)

Name
As far as I know and according to standard authorities, Natalie Zemon Davis's last name is Davis, not Zemon Davis. -Acjelen 18:16, 16 Apr 2005 (UTC)

Zemon was her maiden name and Davis is the name of her husband. I do argee that she is usually listed in the D section of books, but all of her books and articles state they are by Zemon Davis. If you resolve this enigma, more power to you.

I am holding in my hand a copy of The Return of Martin Guerre and Society and Culture in Early Modern France, neither of which indicates it is "by Zemon Davis". I do not have any other monographs or any articles from history journals with me, but I do not believe they state so as well. I hope my unsigned friend above can indicate which works by the historian specifies they are "by Zemon Davis". -Acjelen 05:15, 22 Apr 2005 (UTC)

"Slaves on Screen" is written by Natalie Zemon Davis and she provides a foward to the memory of Julian Leon Zemon and Horace Bancroft Davis

Most historians shorten her full name to 'Davis' see Finlay's 'Refashioning Martin Guerre' in American Historical Review Vol.93(June, 1988) Also, the book came about as a result of the film not visa versa, so I'm gonna change that bit. =) Dragonfang88 (talk) 15:02, 25 March 2009 (UTC)

Possible Hoax on List of Works
As of 10/30/2006, this entry contained the following text on the "Works" list:

Microhistory: The Crazy Trend in the 90s, Bullbridge, BS:Jackson University Press 2002

This was added to the list by an anonymous editor coming from IP address 196.46.67.181 on May 7, 2006. The following things lead me to think that this may be a hoax:

 * I can find no record of this book on Amazon.com, OCLC WorldCat, or Google
 * A Google search for Jackson University Press turns up only references to the University of Mississippi Press in Jackson, and the only Jackson University I found appears to be a small, specialized school without a press.
 * BS is not a recognized state abbreviation in the US, and has other, more profane meanings
 * Given that Davis is generally classified as a microhistorian, a book that calls this a "crazy trend" could be someone's idea of a joke.

Given the above, I am removing this book from the list -- if someone can point to a verifiable source stating that it was actually published, I'll gladly admit my mistake.

--Dmdwiggi 06:42, 30 October 2006 (UTC)

Integrate?
I reverted the wholesale changes that User MNavarro made because they deleted so much of Davis' life and career. I suggest that this user or others add in germane material, rather than cutting. Bellagio99 (talk) 20:51, 7 May 2009 (UTC).

 * I just added a good deal of material to the article in a long series of edits. And her last name is "Davis" (I asked her; pls forgive the WP:OR ;-)) Bellagio99 (talk) 20:11, 2 August 2009 (UTC)

Kroner > Cdn Dollars
I get a higher figure, although it depends on which date the prize was awarded. So I reverted the edit, until more specific details provided. I think I made the $$ edit, and I took the C$ number from the newspaper. Yahoo conversion suggests its plausible. Sorry Id didn't explain this in the reversion. And Canadian dollars might well be used, as that is where she lives. Bellagio99 (talk) 22:59, 9 June 2010 (UTC)

I edited it to include the actual value of the prize, $4.5 million Norwegian kroner, as well as the conversion. I think that value should be included. As for the currency, I don't think using CAD is reasonable, since we should be concerned about conveying knowledge to the reader and not the subject of the entry. Many readers will be American and assume that $ means USD. At the very least you should specify that it is CAD and not USD. For the conversion, I checked Yahoo! Currency Converter to back convert and got (768000 Canadian Dollar (CAD) = 4835602.5255 Norwegian Krone (NOK)), which is a significant 7% off. Forward conversions give: 4500000 Norwegian Krone (NOK) = 714698.9402 Canadian Dollar (CAD) 4500000 Norwegian Krone (NOK) = 694219.466 United States Dollar (USD) I would say that you the entry should include the actually value in NOK and any conversion should be accurate. If something is in the newspaper but is demonstrably false, it should not be included. Rybo (talk) 14:13, 10 June 2010 (UTC)

Old Natalie Zemon Davis interview
Interview with Natalie Zemon Davis in: "Visions of History. Interviews with E. P. Thompson, Eric Hobsbawn, Sheila Rowbotham, Linda Gordon, Natalie Zemon Davis, William Appleman Williams, Staughton Lynd, David Montgomery, Herbert Gutman, Vincent Harding, John Womack, C. L. R. James, Moshe Lewin; by Marho, the Radical Historians Organization. Pantheon, 1984. Pdf online. The whole book is very interesting (or was to me, when I still was kind of left-wing). The interview of Natalie Zemon Davis is on pages 99- 122. It's from 1981 and was conducted by two people from Yale.

Davis had been a member of the American Youth for Democracy (p. 101), while at Smith, obviously a CP front. Davis stresses throughout the interview that both she and her husband Chandler, a mathematician, were nor really Marxists then (or Communists). She met Chandler, a Harvard Graduate School student, at a AYD meeting and married him against the family's wishes and eloped with him, 19 years old. He was neither rich, nor Jewish and "It was illegal to get married at Smith without permission", but she, an all-A student, "wasn't going to get kicked out" (p.102). When Davis worked in French archives, she also met a lot of later famous people in left-wing groups. "Frantz Fanon was in our gang on Lyon" (p. 105). On return to the USA, their passports were confiscated by the State Department (Davis later had to work extensively with rare books from the 16th century, rather than with manuscriptes). Her husband and some of his friends had their HUAC trial in 1953 using the free speech argument. He was fired by his university and blacklisted, because he would not take the loyalty oath or similar action denouncing the CP. The First Amendment defense strategy before the HUAC didn't work with the Supreme Court and he spent ("only") six months in prison (good conduct). The couple went to Toronto afterwards (in 1962), Chandler had been offered a professorship at U of T.--Ralfdetlef (talk) 05:00, 1 November 2023 (UTC)
 * Thank you for all your work on this. This is all very interesting information (the basics of which seem to be there already somehow). As your using reliable sources feel free to edit the page as you see fit to incorporate this more detailed information. Thank you, warshy (¥¥) 15:39, 1 November 2023 (UTC)

title: Talk:Natalie Zemon Davis


text:
Category:Indian songwriters

 * This category is about songwriters (individuals who write both the lyrics and music to a song) from India.
 * For the category about people solely writes lyrics, or lyricist, see: Category:Indian lyricists.

title: Category:Indian songwriters


text:
Talk:Mortification of the flesh

Mortification and Islam
There is a passing reference to mortification in Islamic contexts, but it seems like this topic needs a full section. Does anyone have any knowledge in this area? The best I can do is a picture of Iranian Revolutionary Guards flagellating themselves with chains. Godfrey Daniel 20:12, 5 April 2006 (UTC)

I know that there is a festival in India which involves people walking on the streets and publicly whipping themselves, but I forget its name. --Pdinc 16:48, 28 April 2006 (UTC)

Got it - Muharram. Pdinc 11:37, 5 June 2006 (UTC)

Sanskrit
The article says: "The Sanskrit term for mortification is tapas."

Are there any Sanskrit scholars out there who can verify this? I'm pretty sure Tapas refers to "internal heat" or bodily energy released / produced through spiritual practice (although--this may or may not include self-mortification)... similar to Chi (Qi) or the Boiling Heat of the !Kung San (Khoisan). Can any one confirm or deny this?

--Pariah 14:28, Apr 30, 2005 (UTC)

Although the literal meaning of 'tapas' is heat, it also refers to the act of penance (With 'tapasya' being the verb). Mythologically, there have been Hindu saints who apparently performed penance through meditation for inordinate periods of time (long enough for an anthill to be built upon them).

Im no sanskrit scholar though - the most I did was 2 years of it in middle school. --Pdinc 16:48, 28 April 2006 (UTC)

The teaching of Pope John Paul II: the salvific meaning of suffering
The section "Teachings of Pope John Paul II" (formerly titled "Teachings of John Paul the Great" includes some numbered references 88 and 89. That suggests the text is pasted from somewhere.  Could there be a copyright prob?

fuck This section reads to me like a sermon which has no place in a neutral encyclopedia. It should be replaced by a short summary, or deleted entirely. Ben Finn 12:57, 21 May 2005 (UTC)

I agree with Ben and am seriously concerned about the theology here; it is not typical of Christian teaching as far as I have come to understand it (and I have studied theology for many years, and I have a Philosophy major, a Scripture major and an Theology major). Salvation was not achieved by suffering but by Jesus dying. The punishment for sin is death. (Romans 6:23) If suffering was necessary, then it would have been throughout the teaching and the life of Jesus. The suffering we receive in persecution due to standing up for what we believe cannot be equated with inflicting pain and suffering on ourselves. One of the major issues with reading the Bible is that sentences can be interpreted in many ways and, as a result, Scripture is frequently misquoted. I would prefer to see this whole section deleted as it is not typical of Christianity but rather the ideas of a very small minority. — Preceding unsigned comment added by Jrmir5000 (talk • contribs) 12:39, 2 January 2014 (UTC)

Actually I've now cut it (here it is for the record): Ben Finn 21:29, 7 Jun 2005 (UTC)

Christ does not explain in the abstract the reasons for suffering, but before all else he says: "Follow me!". Come! Take part through your suffering in this work of saving the world, a salvation achieved through my suffering! Through my Cross.

Gradually, as the individual takes up his cross, spiritually uniting himself to the Cross of Christ, the salvific meaning of suffering is revealed before him. He does not discover this meaning at his own human level, but at the level of the suffering of Christ. At the same time, however, from this level of Christ the salvific meaning of suffering descends to man's level and becomes, in a sense, the individual's personal response. It is then that man finds in his suffering interior peace and even spiritual joy.

Saint Paul speaks of such joy in the Letter to the Colossians: "I rejoice in my sufferings for your sake"(88). A source of joy is found in the overcoming of the sense of the uselessness of suffering, a feeling that is sometimes very strongly rooted in human suffering. This feeling not only consumes the person interiorly, but seems to make him a burden to others. The person feels condemned to receive help and assistance from others, and at the same time seems useless to himself.

The discovery of the salvific meaning of suffering in union with Christ transforms this depressing feeling. Faith in sharing in the suffering of Christ brings with it the interior certainty that the suffering person "completes what is lacking in Christ's afflictions"; the certainty that in the spiritual dimension of the work of Redemption he is serving, like Christ, the salvation of his brothers and sisters. Therefore he is carrying out an irreplaceable cervice.

In the Body of Christ, which is ceaselessly born of the Cross of the Redeemer, it is precisely suffering permeated by the spirit of Christ's sacrifice that is the irreplaceable mediator and author of the good things which are indispensable for the world's salvation. It is suffering, more than anything else, which clears the way for the grace which transforms human souls. Suffering, more than anything else, makes present in the history of humanity the powers of the Redemption.

In that "cosmic" struggle between the spiritual powers of good and evil, spoken of in the Letter to the Ephesians(89), human sufferings, united to the redemptive suffering of Christ, constitute a special support for the powers of good, and open the way to the victory of these salvific powers.

He says: "Christ did not conceal from his listeners the need for suffering. He said very clearly: "If any man would come after me... let him take up his cross daily '' (81), and before his disciples he placed demands of a moral nature that can only be fulfilled on condition that they should "deny themselves" (82). The way that leads to the Kingdom of heaven is "hard and narrow", and Christ contrasts it to the "wide and easy" way that "leads to destruction."

Jimbo's Neutrality Rules: Neutrality = higher proportion for credible experts
I brought back parts of the teachings of John Paul. It provides very important insights into this theological topic. I've also rearranged it so it is more encyclopedic.

If it is a theological topic then the experts have to have the greatest say. The more credible the better.

Neutrality does not mean irreligious or secular. Neutrality means presenting sides, but presenting more the side of the most credible expert.

Please see Wikipedia rules:

If we are to represent the dispute fairly, we should present competing views in proportion to their representation among experts on the subject, or among the concerned parties. None of this, however, is to say that minority views cannot receive as much attention as we can possibly give them on pages specifically devoted to those views. There is no size limit to Wikipedia. But even on such pages, though a view is spelled out possibly in great detail, we still make sure that the view is not represented as the truth.

From Jimbo Wales, September 2003, on the mailing list:
 * If a viewpoint is in the majority, then it should be easy to substantiate it with reference to commonly accepted reference texts;
 * If a viewpoint is held by a significant minority, then it should be easy to name prominent adherents;
 * If a viewpoint is held by an extremely small (or vastly limited) minority, it doesn't belong in Wikipedia (except perhaps in some ancillary article) regardless of whether it's true or not; and regardless of whether you can prove it or not

From the NPOV Tutorial:

Different views don't all deserve equal space. Articles need to be interesting to attract and keep the attention of readers. For an entry in an encyclopedia, ideas also need to be important. The amount of space they deserve depends on their importance and how many interesting things can be said about them. One measure of a view's importance is the credibility of the experts who hold that view.

Lafem 09:12, 19 August 2005 (UTC)

Reformers' understanding of mortification
This article needs desperately to explain also the Reformers' views. Catholic theology, infused as it is with Greek philosophy, often confuses the intellect and appetites with things belonging to the Spirit even though these things are clearly delineated in Scripture as attaching to the flesh. (And it is important to note that Scripture nowhere provides a middle ground between Spirit and flesh.) When these things are included in the flesh, or natural man, then mortification of the flesh takes on an entirely different meaning because it is not limited to the physical. It follows that all the things that make up the natural or unregenerate man are corrupted, and mortification of the body means not so much causing physical discomfort, but discomfort to the intellect and appetites. After all, it was pride that caused Adam's fall, not gluttony, avarice, lust, etc. In this light, mortification becomes not physical pain, but mental and emotional pain (for lack of better words). True humility is a far more difficult thing to achieve than going without chocolate for a few weeks - and recognizing the depth of our sin and corruption (without excuse) in the presence of a merciful and loving God is an unspeakable agony that would gladly trade its kind of mortification for the lash of a whip.

As to "penance", this Roman tradition stems from the mis-translation of the Greek word metanoeo. This word comes from two root words which, put simply are "to change" and "mind" or "understanding". In the Vulgate this word is translated as poenitentiam agite or "do penance" and it has been said (generously) that Jerome, at the time of his translation, was concerned with the discipline of the Church, and felt that inserting "do penance" rather than the correct meaning "repent" would be a stronger call to action. This has been corrected in most translations (the Douay-Rheims may be the only holdout). An exhortation to "do penance" is immensely different than to "repent" and allows for actions of the body that properly belong to the soul.

Thank you, this is the same reason why Orthodox Christianity rejects mortification of the flesh, it is a pagan concept that has been adopted by Catholicism, and it is incredibly dangerous and blasphamous.

Catholic Saints who practiced mortification
St. Francis: he asked pardon from his Brother Ass, his body, for his severe penances. He called his body "Brother Ass" because he has so little respect for it. He starved himself, wore little clothing and bare feet in winter, gave away whatever was around when beggars asked for help and so his contempt for his body caused him to wear out "Brother Ass" in 10 years. He had to repent on his deathbed for the harm he caused his body, which in effect led to a premature death. It was ironically only on his deathbed that he came to his senses and realized that he had failed to love his own body. In a similar fashion, St. Therese of Lusieux, (sometimes called St. Therese of the Child Jesus) in her autobiography The Story of a Soul (Baronius Press) 2006, reveals that she was forbidden to do acts of mortification when she entered her religious order at age 15. In the Epilogue, p.193, it states that "it was the want of a fire in winter that caused her the greatest physical suffering" and "she spent the day half-frozen with cold". She abused her body so much with neglect that she died eight years after entering the convent, and refused to tell anyone til it was too late how she covered up her most severe acts of mortification.

Seems like vandalism, so I'm removing it. If I'm wrong, please explain why here and put it back. -- Ķĩřβȳ ♥  Ťįɱé  Ø  06:30, 12 September 2006 (UTC)

 * I understand your concern, Kirbytime. There is no problem in fact. Brother Ass is how St. Francis addressed his body. You might want to do a Google Search on St. Francis and Brother Ass and you will find out. :-) Marax

Criticism
This article specifies only one view of mortification, however it mentions nothing about how non-catholics regard those practices. I added a new paragraph which you can expand. Pictureuploader 09:49, 30 September 2006 (UTC)

I have reformatted to place all religious views on equal footing, putting subsections about christian approaches to the subject in the appropriate section of the article. I'm adding sourced information in sevreral new sections, mostly "indigenous cultures" and "modern secular practices", but it would be great if someone with a knowledge of buddhist and hindu techniques and history would step up and add something, making new sections where appropriate, under "various religions etc"...as I'm afraid my sources won't be as good as someone in the know would have access to. It would be nice if several religions that are quite sizable majority views were represented, instead of just one, since many (if not all) have some aspect of this in their beliefs. Resonanteye 18:12, 27 November 2006 (UTC)

Yowza. Some of this is so pov I can't make heads nor tails of it. I put blockquotes around the bigger chunks of quotation, I edited a bit for grammar, and I added several new sections. We really really need a section on kavadi, hindu asceticism, buddhist meditations which involve pain or monk's lifestyles in China, Tibet, etc...also anything from South America? I know the Mayans did some pretty odd stuff with tongue cutting, and all that, to open their minds up or something... I'm adding this page to the list of research topics in my head. I'm worried, though, that this will become a hot spot for debate or POV disputes. I hope it gets more sources from diverse places is all. Resonanteye

I asked for cites on certain parts of the "modern practices" section, as it is very confusing. One part of it seems to be about body modification which I'm not sure counts (does it? I dunno, I haven't read the book referenced), and then the other part seems to be suggestion that secular mortification (defined as including body mods in the bit above) is about self-hatred/hopelessness. It seems a bit contradictory and biased, and, well, no refs. Then there's this random thing about new age practices. Please explain this to me, else I'm deleting that bit. Apocalypsecabaret (talk) 23:44, 22 December 2007 (UTC)
 * There's an excellent NatGeo documentary on Taboo practices of suspension and temporary piercing as a form of spiritual awakening and tests of courage.  Bad thing is I can't find transcripts of the documentaries. They certainly aren't about self-hatred or hopelessness.  Alatari (talk) 15:03, 25 December 2007 (UTC)

Buddhism
Whilst some ascetic practices are used in Buddhism I think these need to be differentiated from mortification. Buddha explicitly rejected the practice of mortification after the harsh practices he undertook prior to his enlightenment almost caused his own death. Mortification is taught to be another form of attachment (and hence source of suffering) by Buddhists, and is spritually counter-productive. The concept of finding a "middle way" is central to our beliefs, and that middle way rules out mortification

 * I agree, however the term "mortification" in the wider sense includes asceticism that is intended for a higher spiritual goal. Any denial of the body's needs fits in here, in this case its goal would differ...that goal being to end attachment.

It's not the degree of suffering, it is that it is physical suffering that is related to a spiritual goal. That's the simple definition, and asceticism in any form (even mild, and middle of the road) fits. Do you have any references for the quote from Buddha? We could include it in that section, definitely. Resonanteye 22:22, 26 December 2006 (UTC)

For me, I think I would still differentiate. What I call "mild asceticism" is really only a comparative term. More specfically Buddha instructs his followers to act with moderation, eating only what they require for sustence, taking only the sleep they need. Whilst this certainly can seem odd to those of us who sleep/eat more than we really need, neither is it strictly speaking mortification. I can certainly see the need for it's mention here, though perhaps the distinction should be made clearer. I'll dig around ver the next few days for some quotes, I believe the Dhammapada has something. If not Rev Houn_Jiyu-Kennett has written on the subject - though I'm not certain of the copyright status of that so i'll need to look it up

00:08, 5 January 2007 (UTC)

If you can paraphrase the relevant passage and cite it, that'll work. "asceticism", as far as I've read, also includes fasting or exposure to the elements at times. This is not unique to Buddhism, and is also a form of mortification...I'd think so, anyway. Resonanteye 03:16, 25 January 2007 (UTC)

Footnote help!
Could someone please help me? This is my first time doing a major edit, and I can't figure out the footnotes. I can link to my source, but for some reason it shows my source number as 3, and there's already a 3. And I can't get my footnote in the Footnote section at the bottom of the page to connect to my footnote number. For now I've given up on that. Also, some of the other footnotes in the Footnotes section at the bottom aren't showing up now, and I don't know why. I didn't touch them, and they seem to be on the "edit" page. (maybe?) I thought it was important to note that certain forms of self-mortification are discouraged by the Catholic church, but I definitely did not plan to make other people's footnotes disappear. So sorry! --Eldaglass 19:44, 22 April 2007 (UTC)
 * If the number is redundant that means the source has been used previously and not to worry. The reflist sees duplicates and numbers accordingly.  I couldn't figure out where your references went in the text.  Goto the previous version to copy out your footnotes and use the  template to place them inline right behind the word/sentence they reference.  Alatari (talk) 04:55, 8 January 2008 (UTC)

Non-Catholic Christians
The phrase is used to specify more than just protestant groups, but then links to the protestant wiki article. This seems a bit confusing and counter intuitive. Should this be changed? DeMyztikX (talk) 21:41, 31 December 2007 (UTC)

Picture
The opening paragraph had this link unexplained picture but it's out of context and not explained how it is relevant to the article. No matter how interesting it is it needs context. Alatari (talk) 05:02, 8 January 2008 (UTC)

Its a cilice, isn't it? —Preceding unsigned comment added by 92.24.91.14 (talk) 16:20, 1 January 2011 (UTC)

Mortification in Roman Catholic teaching
I've created Mortification in Roman Catholic teaching as a content fork from the current article, as I think that it gives undue weight currently to the Catholic position. I'm going to trim that section at some time in the future, but as I can be quite severe in these cases I thought I'd leave it to regular editors to do this.

JASpencer (talk) 10:21, 30 August 2008 (UTC)

Given the 2 year gap between your statement and the fact that it's still here, I took the liberty of axing this entire section as it's literally the exact same information in both articles.Pdinc (talk) 21:06, 21 October 2010 (UTC)

culturally sanctioned self-mutilation
From the self-harm section: "Favazza and Rosenthal (1993) reviewed hundreds of studies and divided self-mutilation into two categories: culturally sanctioned self-mutilation and deviant self-mutilation[24]"

The above classifications deviates between self-harm and practices such as this article. Any ideas what kind of article to create at culturally sanctioned self-mutilation and how to tie in this article and various other non-religious acceptable body modifications or acceptable self-mutilations? Review the Meninger and Ross/McKay classifications schemes in the history section too. Alatari (talk) 00:13, 23 June 2009 (UTC)

Misquotations
Many of the papal quotes are for some reason interpreted to be specifically about mortification of the flesh. Wikipedia is a joke. —Preceding unsigned comment added by 67.87.14.55 (talk) 22:04, 4 November 2009 (UTC)

Church of Body Modification
Would whoever added the statements about the Church of Body Modification please cite some sources? Nothing on the Church's website makes any mention of pain being part of their spirituality at all. Unless someone can give references for these claims, I'm going to remove them from the article. Fyrael (talk) 17:49, 16 September 2010 (UTC)

Assessment comment
Substituted at 00:27, 30 April 2016 (UTC)

title: Talk:Mortification of the flesh


text:
Left Hand Canyon

Left Hand Canyon is a canyon, near Boulder, Colorado, United States.

The area
It is a natural area, and has much wildlife.

Uses
It has been used for offroading, but along with target shooting, this is now forbidden.

title: Left Hand Canyon


text:
Category talk:Gulfs

comment from 2005
Define a gulf as being different from a sea:

Is Wikipedia putting articles under this category because they actually are gulfs by the difference between a gulf and a sea, or just because their name uses the word "gulf"?? Georgia guy 18:19, 16 Apr 2005 (UTC)

title: Category talk:Gulfs


text: Category:Indian musical instruments

title: Category:Indian musical instruments


text:
Fribourg (disambiguation)

Fribourg may refer to:

Places

 * Fribourg, capital of the Canton of Fribourg, Switzerland
 * Canton of Fribourg, Switzerland
 * Fribourg, France, town in the Moselle département, France
 * Fribourg en Brisgau, Germany, French name of Freiburg im Breisgau, located near the French-German border
 * Nova Friburgo ("New Fribourg" in English), a Brazilian town named for the Swiss canton.

People

 * Fribourg (surname)

title: Fribourg (disambiguation)


text:
Eadric Streona

Eadric Streona (died 1017) was Ealdorman of Mercia from 1007 until he was killed by King Cnut. Eadric was given the epithet "Streona" (translated as "The Acquisitive”) in Hemming's Cartulary because he appropriated church land and funds for himself. Eadric became infamous in the Middle Ages because of his traitorous actions during the Danish re-conquest of England.

Eadric was one of at least eight children and had relatively humble beginnings: his father Ethelric attended the court of King Æthelred the Unready, but was of no great significance and is not known to have had any titles. Even before becoming an ealdorman, Eadric seems to have acted as Æthelred's enforcer; in 1006 he instigated the killing of the Ealdorman of York, Elfhelm. Eadric was married to Æthelred's daughter Eadgyth by 1009, thus becoming his son-in-law. Eadric was appointed Ealdorman of Mercia in 1007.

As an ealdorman, Eadric played an important role in the affairs of the kingdom. In 1009 he negotiated with marauding Vikings to save the life of Archbishop Ælfheah of Canterbury, which proved to be unsuccessful. Eadric also continued to organise the killings of prominent nobles — supposedly upon orders of the king. However, he betrayed his father-in-law in 1015, joining the Dane Cnut, the son of Sweyn Forkbeard, against England.

Accompanying his new liege Cnut, Eadric went on a campaign of plundering throughout England until in the summer of 1016, when a series of major battles were fought with Edmund Ironside, the successor of the deceased king Æthelred. The decisive battle was fought at Assandun on 18 October 1016. Eadric by that time had returned to his brother-in-law's side, but he fled the field with his men for uncertain reasons, though it was possibly pre-planned. After peace was made between Cnut and Edmund, Eadric was allowed to remain earl, however after a year Cnut had Eadric killed at London during the Christmas festivities in 1017.

Name
Eadric's nickname "Streona" is loosely translated as the "Acquisitive" or the "Grasper" and first appears in Hemming's Cartulary.

Family
Eadric's family appears to have had interests in Shropshire and Herefordshire. John of Worcester names Eadric's father as Æthelric, a thegn who attended court from the late 980s onwards, and his siblings as Brihtric, Ælfric, Goda, Æthelwine, Æthelweard, and Æthelmær, of whom the last is said (probably mistakenly) to have been the father of Wulfnoth Cild, who was the father of Earl Godwin. The chronicler also left a blank space between Ælfric and Goda, as if allowing for the name of another brother. Thegns bearing these names occur among the witnesses to the charters issued in the name of King Æthelred II in the late tenth and early eleventh centuries. These thegns occur quite often in groups of two or three, which might be interpreted as evidence that they were members of the same family. Æthelric seems to have been accompanied from the mid-990s onwards by one or more of his sons (not including Ælfric). Judging from the witness lists, it may be that the name of the other brother was Æthelnoth.

At some time before 1009 Eadric married Eadgyth (Edith), the daughter of King Æthelred. This was a political marriage, intended to strengthen alliances. Although instrumental in serving Æthelred for many years, Eadric ultimately ended up changing his allegiance several times, and betraying his wife's family. There is no record of Eadric and Eadgyth having any children, though it has been suggested that they had a daughter who was mother of Siward 'Grossus', a rich thegn of Shropshire. Eadgyth was likely Eadric's second wife, for according to Henry of Huntingdon, the son of Eadric Streona was responsible for murdering King Edmund "Ironsides". This son, if he existed, would have been born prior to Eadric's marriage to Eadgyth, for any child of Eadgyth would have been too young to encompass murder in 1016 when King Edmund died.

Early career
Eadric himself is perhaps first identifiable in the witness lists of charters, along with his father and brother Brihtric, in 1002. Other members of Eadric's family seem to have been present at court in some strength in 1004–5; there are no lists in which Eadric appears in 1006, but Eadric was reported in that year for being involved in the killing of Ealdorman Ælfhelm:

"The crafty and treacherous Eadric Streona, plotting to deceive the noble Ealdorman Ælfhelm, prepared a great feast for him at Shrewsbury at which, when he came as a guest, Eadric greeted him as if he were an intimate friend. But on the third or fourth day of the feast, when an ambush had been prepared, he took him into the wood to hunt. When all were busy with the hunt, one Godwine Porthund (which means the town dog) a Shrewsbury butcher, whom Eadric had dazzled long before with great gifts and many promises so that he might perpetrate the crime, suddenly leapt out from the ambush, and execrably slew the ealdorman Ælfhelm. After a short space of time his sons, Wulfheah and Ufegeat, were blinded, at King Æthelred’s command, at Cookham, where he himself was then staying."

Eadric does appear among the thegns in 1007 at St Albans Abbey, in which year he was appointed Ealdorman of Mercia. It might have been in 1007, or thereabouts, that Eadric married Eadgyth, daughter of King Æthelred. This may either reflect or account for his sudden rise to prominence, since John of Worcester implies that the marriage had taken place by 1009.

Tribute
Eadric was appointed the Ealdorman of Mercia in 1007. The position had been vacant since 985, when his predecessor Ælfric Cild was driven into exile after being accused of treachery. However, Eadric must have been on better terms with king Ethelred as he was soon married to his daughter Eadgyth.

At this time, Ethelred ordered a new fleet of warships to be built, on a national scale, but this was weakened when Wulfgeat, who was accused by Eadric's brother Brihtric of treason, turned to piracy. With England now more vulnerable to seaborne invasion, an army led by Thorkell the Tall arrived in 1009 and wreaked havoc in much of the country. While Æthelred wanted to retaliate militarily, Eadric dissuaded him. This indecisiveness led to another two years of conflict and only ended when Eadric — while in London — oversaw the payment of £48,000 to the Danes, at Easter (13 April) in 1012. Also negotiated at this time was the freedom of Ælfheah of Canterbury, but the archbishop refused to be ransomed and was killed by his captors in frustration. In the same year Eadric ravaged St David's in Wales.

Invasion
In 1013, Sweyn Forkbeard arrived in England with the intention of crowning himself King of England. By the end of 1013, English resistance had collapsed and Sweyn had conquered the country. Eadric's position at this time is not clear, but according to Roger of Wendover, Eadric "crossed over" the channel to Normandy with Queen Emma "and a hundred an forty soldiers". Æthelred followed them in January 1014.

However, the situation suddenly changed when Sweyn died on 3 February 1014. The crews of the Danish ships in the Trent, who had previously supported Sweyn, immediately swore their allegiance to his son Cnut; but leading English noblemen sent a proposal to Æthelred to negotiate Æthelred's restoration to the throne. He was required to declare his loyalty to the noblemen, to bring in reforms regarding everything that they previously disliked, and to forgive all that had been said and done against him in his previous reign. Æthelred soon regained his throne with assistance from Olaf Haraldsson; Cnut went back to Denmark, while his allies were punished for their cooperation with him.

In 1015, there was a council held in Oxford, to which Eadric invited the brothers Sigeferth and Morcar, who were two thegns from the Seven Burhs in the East Midlands. Unfortunately for them, Eadric had them killed – possibly due to their collaboration with the Danes. This enabled Prince Edmund to confiscate their lands.

Return of the Danes
Cnut arrived from Denmark in August 1015 at Sandwich in Kent with an invasion force of about 200 ships, but immediately went off plundering in Dorset, Wiltshire and Somerset. Eadric collected an army at Cosham, where king Æthelred lay sick. Edmund came to join him from the North, where his new territories lay. It is believed that Eadric had the intention of betraying Edmund, but when their forces came together he could not. The armies separated without incident, and Eadric soon took forty ships from the royal fleet, fled to Cnut, and entered into his service.

Around the New Year, Eadric accompanied Cnut into Warwickshire, where they plundered, burned and slew all they met. Prince Edmund assembled an army to face them, but his Mercian forces refused to fight the Danes and disbanded. Edmund went on to assemble another army and, with the assistance of Earl Uhtred of Northumbria, plundered Eadric's lands in Staffordshire, Shropshire, and Cheshire. Uhtred returned to his occupied Northumbria to submit to Cnut, but he was killed and replaced with Eric Haakonsson.

Æthelred died on 23 April in London; his son Edmund was elected king of what was left of his father's kingdom. But Edmund was left little time: the Danish army went south to London, Edmund left for Wessex, Eadric and Cnut followed him, and two inconclusive battles were fought at Penselwood in Somerset and Sherston in Wiltshire, which lasted two days. The first day was bloody but inconclusive; on the second, Edmund had the upper hand but Eadric: "cut off the head of a man named Osmear, whose face and hair were very like king Eadmund's, and, holding it up, cried out that it was useless for the English to fight, saying, 'Oh! ye men of Dorsetshire, Devonshire and Wiltshire, flee quickly; ye have lost your leader: Lo! here I hold the head of your lord and king Eadmund: flee with all speed.' When the English heard these words they were terror-struck — more by the atrocity of the act, than by Eadric's threatening words."

Edmund's forces did flee initially, but when they realised he was still alive, fought with him until dusk. Eadric and Cnut left the battle and returned to London under cover of darkness. Edmund soon went on to rescue London, driving Eadric and Cnut away and defeating them after crossing the Thames at Brentford; but he suffered heavy losses. He then withdrew to Wessex to gather fresh troops, and the Danes again brought London under siege. But after another unsuccessful assault, the Danes withdrew into Kent, under attack by the loyalists. After a final defeat at Otford, Eadric met Edmund at Aylesford and was accepted back into Edmund's good graces. Cnut set sail northwards across the sea to Essex, and went up the River Orwell to ravage Mercia.

Battle of Assandun
On 18 October 1016, the Danes were engaged by Edmund's army as they retired towards their ships, leading to the Battle of Assandun – fought more probably at Ashingdon, in south-east, or Ashdon, in north-west Essex. In the ensuing struggle, Eadric, whose return to the English side was perhaps a ruse, withdrew his forces from the field of battle, and as the Anglo-Saxon Chronicle puts it, he "betrayed his natural lord and all the people of England", bringing about a decisive English defeat.

Edmund and Cnut made peace on the advice of Eadric on Ola's island near Deerhurst. It was decided that England would be split in half at the Thames, Cnut in the North and Edmund in the South; however, Edmund did not live much longer and Cnut became sole ruler of England. Eadric held his position as Ealdorman of Mercia.

Death
While at the royal palace in London, Eadric was killed at the command of King Cnut, along with three other prominent English nobles: Northman, son of Leofwine, Æthelweard, son of Æthelmær the Stout, and Brihtric, son of Ælfhheah, Ealdorman of Devon. According to the Encomium Emmae it was done under claim that those executed had not fought "faithfully" for their liege Edmund and "whom he (Cnut) knew to have been deceitful, and to have hesitated between the two sides with fraudulent tergiversation." The Encomium also says that Cnut ordered Earl Eric Haakonsson to "pay this man what we owe him" and then chopped off Eadric's head with his axe.

The exact date of Eadric's death is not given by any source, but John of Worcester states that Cnut gave the order on Christmas Day, therefore it is likely he died on 25 December 1017. Cnut ordered his body to be thrown over the city wall, and left unburied. Henry of Huntingdon says that Eadric's head was "placed upon a pole on the highest battlement of the tower of London". Eadric is not known to have had any children. His position was at some point filled by Leofric, the brother of Eadric's knight Northman, the family of whom held Mercia until after the Norman conquest.

Character
"he was a man, indeed, of low origin, but his smooth tongue gained him wealth and high rank, and, gifted with a subtle genius and persuasive eloquence, he surpassed all his contemporaries in malice and perfidy, as well as in pride and cruelty."

"This fellow was the refuse of mankind, the reproach of the English; an abandoned glutton, a cunning miscreant; who had become opulent, not by nobility, by specious language and impudence. This artful dissembler, capable of feigning anything, was accustomed, by pretended fidelity, to scent out the King’s designs, that he might treacherously divulge them."

In 2005, Eadric Streona was selected by historians for a poll conducted by the BBC History Magazine as the 11th century's worst Briton.

title: Eadric Streona


text:
Talk:Protestantism by country

China
Ridwan Gazi 11:55, 1 January 2007 (UTC)The percentage population of China is Totally wrongRidwan Gazi 11:55, 1 January 2007 (UTC) Mozambique is shown twice, with different numbers, on the Top 60 list, on the right side. --84.154.68.197 18:22, 16 Apr 2005 (UTC)
 * One of those "Mozambiques" should have been "Venezuala", I have corrected it. -BSveen 21:05, Apr 17, 2005 (UTC)

The graph is wrong
The percentages on the graph do not match with the text According to the text 55% of the population of US is protestant. According to the red color on the leftmost graph the percentage is somewhere between 1% and 10%. The rightmost graph shows a number between 11% and 20%. Most of the other percentages are also wrong. Either the graph should be deleted or the the text should be corrected.

 * The map is indeed wrong, as it shows Ethiopia has having 11-20 million Protestants, whereas the text (correct, according to the 1994 census) says that 10.1% of Ethiopians, or about 7.3 million (applying the percentage to today's population) people are protestant, which would make Ethiopia's Pcolor on the map red. It's listed as purple (11-20 million), however.

 * Hehe, both maps are actually correct, although they are certainly realized in a very confusing fashion and just until a few moments ago I myself had the same hunch you had. Then I looked twice, or rather, thrice, and recognized my (our) error. But when you've got it, it's a fairly simple story: These numbers the respective colors stand for, do not signify millions (of people in population), nor do they signify a popular magnitude at all. Instead, these are the respective ranks: both maps show the top sixty Protestant countries colored! That's just why the numbers go only up to 60! ;-) So it could hardly mean "percent"; nor could it mean "millions of people", as for example the USA obviously have a greater population than 60 million. These are simply the ranks. That explains why three of the world's most populous nations (USA, China, Brazil) are all red on the map regarding Protestant numbers, despite only one of these nations (USA) being generally known as predominantly Protestant. Zero Thrust (talk) 12:04, 10 September 2010 (UTC)

How could you possibly have 7 billion Protestants, when the total of the planet is barely even that? All of Christianity is just over 2 billion. These numbers are not accurate. — Preceding unsigned comment added by 76.89.207.173 (talk) 18:14, 5 November 2013 (UTC)

Anglicans
As discussed elsewhere, the Anglican Church officially considers itself to be a Catholic church separated from Rome by the excommunication of Elizabeth the first, not a protestant church. It has many protestant members but there is no way you can count the whole of it as protestant --BozMo|talk 09:48, 19 Apr 2005 (UTC)

 * The Anglican Church is a Protestant body. . I'm afraid that you are misunderstanding what they mean when they say "catholic". They are refering to the word catholic as it is very seldom used in the vernacular, i.e. catholic as in part of the "universal Christian Church", not Catholic as in the church headed by the pope in Rome... BSveen 20:02, Apr 29, 2005 (UTC)
 * Many (perhaps most) Anglicans use "catholic" that way, but the fact remains that Anglicanism is not uniformly Protestant, nor is it always counted as such by religious studies scholars. Carolynparrishfan (talk) 22:25, 13 June 2008 (UTC)

Actually, we have to consider the "High Church" and the "low Church" & Broad Church. The services of last 2 Churches are really like services in other traditionnal protestant Churches. We find the anglican songs in the reformed church, lutheran church, ... But it's true that the High church is "like a catholic church". However the High Church and low Church exist in the lutheran Church... and they are protestant... but episcopalian protestant... I agree with the meaning of the word "catholic". Catholic = universal (real meaning of the word) and not "roman catholic church". 22:38, 26 June 2008

Several European countries
The figures for Germany, UK and other countries seem rather high. In the cases of Italy and Russia the figures seem to refer to a respectively large church rather than to Protestantism at large. Sarcelles 17:21, 3 May 2005 (UTC)
 * Yes the UK figure does seem high, but the Germany figure is ok, recent polling data in Germany determined that 36% of Germans self-identify as Protestants. But you're right about the UK numbers being too high, I invite you to find a better UK figure to replace the current one. BSveen 18:10, Jun 12, 2005 (UTC)
 * Religion in the United Kingdom has about 70 % Christians from the last census. Supposing 10 % Catholic baptisms overall might give about 11 percent Catholics among the Christians. So I would be at about 63.3 % non-Catholic Christians. 60 % maybe would seem appropriate.

Sarcelles 09:57, 13 Jun 2005 (UTC)

Even 60% seems to overstate Protestants as against Catholics. The 70% figure includes large numbers of extremely nominal Christians who do not know whether they are Protestants or Catholics. Also some members of the C of E consider themselves more Catholic than Protestant. Even so it is obviously wrong to retain the 70% figure in the bottom list while giving 60% above. I will try to correct it. Dec 2005 (LSC)

The figures for Slovenia are also wrong. According to the census of 2002 the number of protestants is 16135 (of which 14736 lutheran protestants and 1399 other protestants),that is roughly 0.8%. The number given by the lutheran protestant church of slovenia is 18000, but their figures tend to be overestimated as the numbers are simply an approximation by a non-independent researcher.

 * Estonia has 600,000 protestants - 52% of the population?? How about checking Religion in Estonia, where it says 14.8% are lutherans, other protestants are minor groups, making it maybe 16% if not even less. This seems like original research. --H2ppyme (talk) 08:06, 13 June 2009 (UTC)

I can't think of any Christians who "do not know whether they are Protestants or Catholics". The wording of polls can be deliberately confusing, thusly affecting the results. If "nominal" Roman Catholics (more accurate than using "Catholic" which Protestans are) and Protestants were truly included then the percentage of Protestants would be higher. The figure as it stands gives an acceptable indication. Acorn897 (talk) 16:54, 6 April 2010 (UTC)

Japan
The Japan have 509,668 Catholics, the Japan have 509,668 Protestants. The Roman Catholicism in Japan have references, the Protestants no. Someone might find the references to the Protestants? Sorry my bad English. Bruno Ishiai (talk) 22:32, 2 November 2010 (UTC)

References needed.
This article needs much better references for the figures quoted. May i suggest that the pattern i have followed in the Ireland section is followed for all other countries. That is to have a reference for the pop of the country with the year of that census in brackets and a reference for the number of protestants. — Preceding unsigned comment added by Eleutherius (talk • contribs) 22:08, 23 August 2011 (UTC)

Wrong figures
For the Dem. Rep. of the Congo, the first list gives 51%, the second list gives only 20% (which seems to be more realistic). The figure for Hungary (24%) is also probably way too high. De wafelenbak (talk) 10:55, 5 July 2014 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 2 one external links on Protestantism by country. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20090324224023/http://www.cso.ie/census/documents/2006PreliminaryReport.pdf to http://www.cso.ie/census/documents/2006PreliminaryReport.pdf
 * Added archive https://web.archive.org/20090324222523/http://www.cso.ie/census/census2006results/volume_13/volume_13_religion.pdf to http://www.cso.ie/census/census2006results/volume_13/volume_13_religion.pdf

When you have finished reviewing my changes, please set the checked parameter below to true to let others know.

Cheers.—cyberbot II  Talk to my owner :Online 13:14, 10 January 2016 (UTC)

UK not a majority Protestant country anymore?
The latest 2011 UK Census gives total CHRISTIANS as 59.5%, yet this list gives the UK as being 62% Protestant, which is obviously impossible. Given that Catholics and Orthodox combined make up more than 9% of the population of the UK, it is quite possible that the UK is not even a majority Protestant country anymore. At most it is about 50% Protestant, not 51%.
 * Go ahead and change it. I bet in reality, it's 30% Protestant or even less.Ernio48 (talk) 19:14, 6 January 2017 (UTC)

Need for a purge
This article, together with other articles about Christianity (Christianity by country, Christian population growth, Growth of religion, the "Christianity" article itself, etc.) need to be cleansed of the garbage that over the years was introduced by the now, and finally, indefinitely-banned user. These articles were deeply manipulated by the user in order to make up a bogus, "big number" of Protestants and Christians in general. On 4 January an anonymous user fixed many of the data, but there is a strong need of a thoroughgoing purge of both this article and the others.--80.116.12.137 (talk) 16:14, 3 August 2017 (UTC)

Pentecostal?
"In 2010, the largest Protestant denominational families were historically Pentecostal denominations..."

Since the term "Pentecostal" means something different now than what is being intended in this sentence (I assume), this word should definitely be removed. "Pentecostals" are a large and controversial denomination of their own and have nothing to do with the denominations listed here. 98.10.117.154 (talk) 12:12, 1 September 2022 (UTC)

title: Talk:Protestantism by country


text: Category:Polish styles of music

title: Category:Polish styles of music


text:
FB PM-63

The PM-63 RAK (often incorrectly referred to as Ręczny Automat Komandosów—"commandos' hand-held automatic"; the name itself means cancer or crayfish in Polish) is a Polish 9×18mm submachine gun, designed by Piotr Wilniewczyc in cooperation with Tadeusz Bednarski, Grzegorz Czubak and Marian Wakalski. The RAK combines the characteristics of a self-loading pistol and a fully automatic submachine gun.

History
Development of the RAK dates back to the late 1950s when the concept was first proposed at the Warsaw University of Technology in response to a requirement for a light hand-held defensive weapon for rear-echelon soldiers such as gun crews and vehicle drivers. After the death of the chief designer Piotr Wilniewczyc in 1960, the submachine gun’s development was eventually resumed and completed by the state-operated Łucznik Arms Factory in the city of Radom, where it was produced until 1977. After close examination, the PM-63 was accepted into service with the People's Army of Poland and police in 1965 as the ''9 mm pistolet maszynowy wz. 1963'' ("9 mm submachine gun model 1963").

Small numbers of the weapon were exported to several Arab countries, Vietnam and the former East Germany. A slightly modified, unlicensed version of the PM-63 was produced by the People’s Republic of China as the Type 82, who sold the weapon to politically allied nations in Asia.

The PM-63 is featured on the logo of the Afghanistan Liberation Organization.

Operating mechanism
The RAK is a selective-fire straight blowback–operated machine pistol, fired from the open bolt position. Unlike most submachine guns firing from an open bolt, the PM-63 has a reciprocating external breech bolt, also known as a slide. The slide is part of the fire rate-reducing device.

When the trigger is pulled the slide is released and driven forward by the return spring, stripping a round from the magazine and feeding it into the chamber. As soon as the cartridge is lined up with the chamber the extractor grips the rim and the gun fires while the slide is still moving forward. The firing impulse retards the forward movement of the slide and drives it back. The extractor grips the empty case until the ejector pushes it through the ejection port in the right of the slide. The slide continues to the rear and the return spring, located under the barrel, is fully compressed. The slide rides over a retarder lever which snaps up and holds the slide to the rear. The rate-reducing device, an inertia buffer in the rear of the slide, continues rearward under its own momentum and compresses the buffer spring.

When the spring is fully compressed it throws the retarder forward and this pushes the retarder lever down out of engagement with the slide and, provided the trigger is still depressed and ammunition remains in the magazine, the slide goes forward to repeat the firing cycle.

Features
The submachine gun consists of the following main components: the barrel, frame (containing the shoulder stock, pistol grip and forward grip), slide, return spring and spring guide rod and the magazine. The slide houses an inertia buffer and spring retarder mechanism, designed to reduce the weapon's rate of fire down to 650 rounds/min from a natural frequency of about 840 rounds/min. The slide telescopes around the barrel up to the muzzle and has an extension that serves as a recoil compensator which deflects muzzle gases upward to counteract the natural rise of the weapon when firing in automatic mode. The compensator is shaped like a long spoon and can be used to cock the weapon with just one hand, accomplished by pressing the compensator up against a rigid vertical surface until the slide locks back.

A spring-loaded extractor is installed inside of the slide and a raised side wall of the seated magazine acts as the casing ejector. The striker firing mechanism has a firing pin fixed within the slide. The firing control mechanism does not have a fire selector but is instead equipped with a two-stage progressive trigger that enables semi-automatic fire (after pulling the trigger back to the first stop and releasing it rapidly) and continuous fire (pulling the trigger back completely to the rear and holding it back). The manual safety secures the firearm against accidental discharge by immobilizing the slide in its forward, rear and intermediate positions that the slide assumes when the weapon is being stripped or assembled. The safety toggle is located on the left side of the weapon's frame, behind the pistol grip.

The retractable metal stock (made from strips of flat bar) is ended with a pivoting shoulder pad. The stock is pulled out and used with the folding vertical grip to provide a steady hold during automatic fire. The weapon’s barrel, which can be removed by the operator in field conditions has a chrome-lined bore and 4 right-hand grooves with a 1 in 252 mm (1:10 in) rifling twist rate.

Sights
The flip rear sight (open type) provides two notches with range settings for firing at 75 and 150 m. It and the front blade are fixed to the slide's top surface, making aiming the weapon and correcting the follow-up shot, particularly in rapid fire mode, very difficult.

Feeding
The firearm feeds from two types of double-column box magazines: a short 15-round and long, 25-round magazine (the magazines are seated inside the hollow pistol grip). The magazine catch/release is at the heel of the pistol grip. After the last cartridge has been fired from the magazine, the slide is locked open on the slide catch.

The pistol grip covers and folding vertical forward grip are made from a synthetic plastic material.

Accessories
The weapon can be deployed like a regular pistol, one-handed. Additional equipment supplied with the submachine gun includes three spare long magazines and one short magazine, a holster, sling, magazine pouch and a cleaning rod and lubricant bottle.

An all-metal suppressor, design by Marian Gryszkiewic, can be used with the PM-63.

Variants
In 1971 a version of the PM-63 was developed in Radom for the 9×19mm Parabellum round, designated PM-70. Several units of this version were built in a prototype pre-production batch but further production was abandoned due to lack of demand. A variant adapted for the .380 ACP (9×17mm/9mm Short) cartridge (known as the PM-73) and a silenced version were also built, but failed to gain orders.

Current users

 * Islamic Emirate of Afghanistan
 * 🇨🇳 China: PM-63 captured in Sino-Vietnamese wars, locally produced as the Type 82.
 * 🇨🇺 Cuba
 * 🇮🇶 Iraq
 * 🇰🇵 North Korea
 * Syria
 * Vietnam
 * 🇺🇦 Unknown amount donated by Poland and used in 2022 Russian invasion of Ukraine. One captured by Russian forces.

Former users

 * East Germany: Used by Volkspolizei.
 * 🇵🇱 Poland
 * 🇦🇫 Afghanistan

Non-state actors

 * Palestine – Used by Arab Liberation Front.
 * Tamil Tigers

title: FB PM-63