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User:Caroline Thompson/Bell test loopholes

Introduction
There are two main avenues of escape from the logic of "Bell's Theorem" in quantum mechanics with its implications of "quantum entanglement" or "nonlocality". One can either argue that Bell's logic was wrong and his inequality can be infringed without implying nonlocal effects; or one may challenge the experimental evidence and the correctness of the quantum-mechanical prediction. The latter situation is the topic of this article.

The "Bell inequalities" tested in actual "Bell test experiments" are not quite the  original ones that Bell proposed, nor do experimental conditions necessarily comply with the assumptions on which the inequalities depend. There are thus "loopholes" that might open the way for alternative, "local hidden variable", explanations for the observed violations of the inequalities. Some of these are described below, the best known being the "fair sampling loophole", associated with the fact that in real experiments, which have almost all used photons and not the spin-1/2 particles Bell had in mind, the detectors are not 100% efficient. They detect only a small fraction of the photons that reach them.

The various different Bell inequalities do not all involve the same assumptions and, in consequence, sometimes lead to different loopholes. It is well known that the CHSH inequality requires fair sampling, while it is perhaps less well known (though it is clear from the 1974 derivation) that the CH74 one does not. The majority of recent experiments (almost all since about 1985) have used the CHSH or related inequalities, amongst which is classed, for this purpose, the "visibility" test. The CH74 inequality requires "no enhancement" but otherwise no special assumptions. All inequalities share certain basic assumptions, for instance that paired detections can be unambiguously distinguished from unpaired ones -- that there is no problem with synchronisation.

The loopholes discussed below are those that might be present in real optical Bell tests. That does not mean to say that in any given experiment they are actually present though, equally, it is possible that more than one may apply. Non-optical Bell test share some of the problems of optical ones but have others in addition.

Fair sampling
The "fair sampling assumption" states that the sample of detected pairs is representative of the pairs emitted. The possibility of this not being true comprises the fair sampling, detection, efficiency or variable detection probability loophole. It applies to the CHSH and visibility tests unless detection efficiencies are higher than is currently feasible. It is possible to test experimentally for the sample not being fair by checking the constancy of the total coincidence counts, but the variations expected here are small. The loophole may be widespread, especially in recent tests. The principle behind it can be understood intuitively by means of the Chaotic Ball model devised by Caroline Thompson (Thompson, 1996).

The first application in which, due to use of the CHSH test, the fair sampling loophole was relevant, was Aspect's second experiment (Aspect, 1982a).

In 2001 some experiments were conducted that used detectors that are almost 100% efficient, thus avoiding this loophole (Rowe, 2001; Kielpinski, 2001). They were claimed to depend on entanglement between two ions in the same linear laser trap. Though it would be satisfying to provide physical explanations for the violation of Bell tests here, the urgency is not so great: the ions are so close together that Bell's basic assumption — that the two measurements should be made on particles that are too far apart to interact by normal methods — is not met (Vaidman, 2001). All Bell tests depend on the assumption that the detection events are, once the "hidden variable" values and detector settings are given, conducted independently on the two particles.

Enhancement
The CH74 and related tests are subject to the assumption that there is “no enhancement”, i.e. that there is no hidden variable value for which the presence of a polariser increases the probability of detection. This assumption is considered suspect by some authors, but in practice, in the few instances in which the CH74 inequality has been used, the test has been invalidated by other more evident loopholes such as the subtraction of accidentals.

Subtraction of “accidentals”
Adjustment of the data by subtraction of “accidentals”, though standard practice in many applications, can bias Bell tests in favour of quantum theory. After a period in which this fact has been ignored by some experimenters, it is now once again accepted. The reader should be aware, though, that it invalidates many published results. Notable examples in which there were large numbers of accidentals are Aspect's experiments (Aspect, 1981, 1982a,b) and the early "long-distance" Bell tests conducted in Geneva (Tittel, 1997). These experiments are discussed in (Thompson, 2003).

Failure of rotational invariance
The source is said to be "rotationally invariant" if all possible hidden variable values (describing the states of the emitted pairs) are equally likely. The general form of a Bell test does not assume rotational invariance, but a number of experiments have been analysed using a simplified formula that depends upon it. It is possible that there has not always been adequate testing to justify this. Even where, as is usually the case, the actual test applied is general, if the hidden variables are not rotationally invariant this can result in misleading descriptions of the results. Graphs may be presented, for example, of coincidence rate against the difference between the settings a and b, but if a more comprehensive set of experiments had been done it might have become clear that the rate depended on a and b separately. Cases in point may be Weihs’ experiment (Weihs, 1998), presented as having closed the “locality” loophole, and Kwiat’s demonstration of entanglement using an “ultrabright photon source” (Kwiat, 1999).

Synchronisation problems
There is reason to think that in a few experiments bias could be caused when the coincidence window is shorter than some of the light pulses involved (Thompson, 1997). Experiments that might be affected include one of historical importance — that of Freedman and Clauser (Freedman, 1972) — which used a test possibly not sullied by any of the above possibilities.

Double detections
In many experiments (for example (Weihs, 1998)) the electronics is such that simultaneous ‘+’ and ‘–’ counts from both outputs of a polariser can never occur, only one or the other being recorded. Under quantum mechanics, they will not occur anyway, but under a wave theory the suppression of these counts will cause even the basic realist prediction to yield “unfair sampling”. The effect is negligible, however, if the detection efficiencies are low.

A theoretical loophole: "locality"
A loophole that is notably absent from the above section is the so-called “locality” or “light-cone” one, whereby some unspecified mechanism is taken as conveying additional information between the two detectors so as to increase their correlation above the classical limit. In the view of many realists, this has never been a serious contender. Its properties would have to be quite extraordinary, as it is required to explain “entanglement” in a great variety of geometrical setups, including over a distance of several kilometers in the Geneva experiments of 1997-8 (Tittel, 1997-8).

John Bell supported Aspect’s investigation of it (see page 109 of (Bell, 1987)) and had some active involvement with the work, being on the examining board for his PhD. Aspect's most famous experiment (Aspect, 1982b) almost closed this loophole, though it has been criticised. The idea was to leave the choice of settings of the polarisers until after the photons had left the source, but the method used might have involved some periodicity. It was felt desirable to eliminate periodicity, which Weihs later succeeded in doing, using a random quantum process to control the choice (Weihs, 1998).

Conclusion
Apart from the fair sampling one, loopholes gain on the whole little attention, not being in themselves of any great theoretical interest. Most of the loopholes mentioned in this article are associated with practical difficulties brought up by Clauser and Horne as mere "endnotes" to their seminal 1974 paper (Clauser, 1974). Little else has been published even on the well known loopholes, however, the local realist point of view being currently out of favour. What little there is (for example ( Marshall, 1983)) is far outweighed by the literature on experimental evidence for quantum entanglement, discussions of its consequences on the assumption that experiments have proved that it really happens, and papers reporting the beginnings of practical applications in quantum computing and quantum cryptography.

Experimenters, however, are aware of the loopholes, and the experimental violations of Bell's inequalities would not have been so widely accepted as supporting quantum theory had it not been understood that they had made every effort to eliminate them. Nevertheless, for a realist searching for alternative explanations of the facts, or even for someone trying to apply quantum entanglement in quantum computing or quantum cryptography, it might be worth their while to ask if some loopholes might not have been as thoroughly closed as the experimenters thought — if, perhaps, quantum theory had suggested they could not be open whereas alternative theories said otherwise. The remarkable correlations achieved might yet prove to be due to local hidden variables, ordinary shared values carried from the source.

Related pages
Bell's theorem; Bell inequalities; CHSH inequality; Clauser and Horne's 1974 Bell test; Bell test experiments; Local hidden variable theory

Category:Quantum measurement


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Orgueil (meteorite)

Orgueil is a scientifically important carbonaceous chondrite meteorite that fell in southwestern France in 1864.

History
The Orgueil meteorite fell on May 14, 1864, a few minutes after 20:00 local time, near Orgueil in southern France. About 20 stones fell over an area of 5-10 square kilometres. A specimen of the meteorite was analyzed that same year by François Stanislaus Clöez, professor of chemistry at the Musée d'Histoire Naturelle, who focused on the organic matter found in this meteorite. He wrote that it contained carbon, hydrogen, and oxygen, and its composition was very similar to peat from the Somme valley or to the lignite of Ringkohl near Kassel. An intense scientific discussion ensued, continuing into the 1870s, as to whether the organic matter might have a biological origin.

Curation and Distribution
Orgueil specimens are in curation by bodies around the world. Given the large mass, samples are in circulation for nondestructive (and with sufficient justification, destructive  ) study and test.

Source: Grady, M. M. Catalogue of Meteorites, 5th Edition, Cambridge University Press

Composition and classification

Orgueil is one of five known meteorites belonging to the CI chondrite group (see meteorites classification), and is the largest (14 kg). This group has a composition that is essentially identical to that of the sun, excluding gaseous elements like hydrogen and helium. Notably though, the Orgueil meteor is highly enriched in (volatile) mercury - undetectable in the solar photosphere, and this is a major driver of the "mercury paradox" that mercury abundances in meteors do not follow its volatile nature and isotopic ratios based expected behaviour in the solar nebula.

Because of its extraordinarily primitive composition and relatively large mass, Orgueil is one of the most-studied meteorites. One notable discovery in Orgueil was a high concentration of isotopically anomalous xenon called "xenon-HL". The carrier of this gas is extremely fine-grained diamond dust that is older than the Solar System itself, known as presolar grains.

In 1962, Nagy et al. announced the discovery of 'organised elements' embedded in the Orgueil meteorite that were purportedly biological structures of extraterrestrial origin. These elements were subsequently shown to be either pollen (including that of ragwort) and fungal spores (Fitch & Anders, 1963) that had contaminated the sample, or crystals of the mineral olivine.

Seed capsule hoax
In 1965, a fragment of the Orgueil meteorite, kept in a sealed glass jar in Montauban since its discovery, was found to have a seed capsule embedded in it, whilst the original glassy layer on the outside remained apparently undisturbed. Despite great initial excitement, the seed capsule was shown to be that of a European rush, glued into the fragment and camouflaged using coal dust. The outer "fusion layer" was in fact glue. Whilst the perpetrator is unknown, it is thought that the hoax was aimed at influencing 19th century debate on spontaneous generation by demonstrating the transformation of inorganic to biological matter.

Claim of fossils
Richard B. Hoover of NASA has claimed that the Orgueil meteorite contains fossils, some of which are similar to known terrestrial species. Hoover has previously claimed the existence of fossils in the Murchison meteorite. NASA has formally distanced itself from Hoover's claims and his lack of expert peer-reviews.

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

title: Orgueil (meteorite)


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Template talk:World Rugby

As the number of national teams that have articles has been restricted to just those who have played at a World Cup it seems bizarre not to apply the same rule to their governing bodies.

I'm removing links to unions that don't meet this qualifying standard.GordyB 21:33, 19 Apr 2005 (UTC)

Removed links.GordyB 21:41, 19 Apr 2005 (UTC) Andorra | Arabian Gulf | Austria | Bahamas | Barbados | Belgium | Bermuda | Bosnia & Herzegovina | Botswana | Brazil | Bulgaria | Cameroon | Cayman Islands | Chile | China | Chinese Taipei | Colombia | Cook Islands | Côte d'Ivoire | Croatia | Czech Republic | Denmark | Finland | Germany | Guam | Guyana | Hong Kong | Hungary | India | Israel | Jamaica | Kazakhstan | Kenya | Latvia | Lithuania | Luxembourg | Madagascar | Malaysia | Malta | Moldova | Monaco | Morocco | Netherlands | Nigeria | Niue Island | Norway | Papua New Guinea | Paraguay | Peru | Poland | Portugal | St. Lucia | St. Vincent and the Grenadines | Serbia and Montenegro | Senegal | Singapore | Slovenia | Solomon Islands | South Korea | Sri Lanka | Swaziland | Sweden | Switzerland | Tahiti | Thailand | Trinidad and Tobago | Tunisia | Uganda | Ukraine | Vanuatu | Venezuela | Zambia |

title: Template talk:World Rugby


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Bob Casale

Robert Edward Casale Jr. (born Robert Edward Pizzute Jr.; July 14, 1952 – February 17, 2014), or "Bob 2", was an American musician, composer and record producer. He came to prominence in the late 1970s as the rhythm guitarist and keyboardist of the new wave band Devo, which released a Top 20 hit in 1980 with the single "Whip It". The band has maintained a cult following throughout its existence. He was the younger brother of their co-founder and bass guitarist Gerald Casale.

Early years
Robert Edward Pizzute Jr. was born on July 14, 1952, in Kent, Ohio. He was born with the last name Pizzute because his father had legally changed his name from Robert Edward Casale to that of his foster parents. In the same year as Bob's birth, his father changed his name back to his birth name. Casale graduated from Theodore Roosevelt High School in 1970 and originally trained as a radiographer.

Devo
In early 1970, Bob Lewis and Gerald Casale formed the idea of the "devolution" of the human race after Casale's friend Jeffrey Miller was killed by Ohio National Guardsmen during the Kent State shootings. Casale joined Devo in 1973, after being recruited by his brother Gerald. After the band underwent a few line-up changes, Bob Casale became part of the most popular five-piece incarnation, which consisted of two sets of brothers, the Mothersbaughs (Mark and Bob) and the Casales (Gerald and Bob), along with drummer Alan Myers. Casale later claimed that they formed the band because "it was a more immediate way of self-expression that required less money and no outside permission."

Following the commercial failure of their sixth studio album Shout, Warner Bros. dropped Devo. Shortly after, claiming to feel creatively unfulfilled, Alan Myers left the band, causing the remaining band members to abandon the plans for a Shout video LP, as well as a tour. In the interim, Casale began a career as an audio engineer. In 1987, Devo reformed with new drummer David Kendrick. The band stopped performing in 1991, but reformed as a musical act in 1995. Around this time, members of Devo appeared in the film The Spirit of '76 but without Bob Mothersbaugh.

In Devo concerts, Casale played the lead and rhythm guitar and keyboards while also working with MIDI sampling. He also sang backing vocals, both on albums and at live shows.

Other work
As Devo's mainstream popularity waned during the mid-1980s and its various members began working on side projects, Casale transitioned to audio engineering and record production. He engineered and mixed Mark Mothersbaugh's debut solo studio album Muzik for Insomniaks in 1985, which was later expanded and released as two CDs in 1988. In 1986, Casale produced and engineered Martini Ranch's debut EP "How Can the Labouring Man Find Time for Self-Culture?" which also featured Alan Myers on percussion and Mark Mothersbaugh on keyboards and in the late summer of 1986 he engineered the debut solo studio album for the Police's guitarist Andy Summers, recorded at Devo Studios in California. XYZ, featuring songs written and sung by Summers, was then released in 1987.

In 1989, Bob Casale and other members of Devo were involved in the project Visiting Kids, releasing a self-titled EP on the New Rose label in 1990. The band featured Mark Mothersbaugh's then-wife Nancye Ferguson, as well as David Kendrick, Bob Mothersbaugh and Bob's daughter Alex Mothersbaugh. Their record was produced by Bob Casale and Mark Mothersbaugh and Mark also co-wrote some of the songs. Visiting Kids appeared on the soundtrack to the film Rockula (1990), as well as on the Late Show with David Letterman. A promotional video was filmed for the song "Trilobites".

Casale later became a part of the musical production group Mutato Muzika with other members of Devo.

As audio engineering and record production opportunities expanded for Casale and bandmate Mark Mothersbaugh, Casale began working for television and movies, including Four Rooms, Happy Gilmore, Rushmore, The Royal Tenenbaums and Rugrats Go Wild.

Death
On February 17, 2014, Casale died at the age of 61, in Los Angeles, California, due to heart failure. According to his brother Gerald, he went to the emergency room because he was coughing up blood. He was scheduled for tests and his family went home. During the tests, Casale became "agitated" and was given a sedative, after which his blood pressure plunged. He was given epinephrine. When his heart stopped, the medical staff was unable to get it started again.

He is survived by his brother Gerald and two children, Alex and Samantha.

Devo toured the U.S. and Canada in June and July 2014, playing ten dates consisting of their "experimental music" composed and recorded from 1974 to 1978. Planned as a 40th anniversary tour, this outing was billed as the "Hardcore Devo" tour. Partial proceeds for the ten shows went to support Casale's family.

Casale was cremated. His remains were placed in a 3D-printed urn shaped like a Devo energy dome.

title: Bob Casale


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Gary Crosby (actor)

Gary Evan Crosby (June 27, 1933 – August 24, 1995) was an American actor and singer. His parents were Bing Crosby, of whom he wrote a highly critical memoir, and the singer and actress Dixie Lee.

Biography
Gary Crosby was born in Los Angeles, California, and graduated from Stanford University. He entered the entertainment business and performed in a harmony singing group, The Crosby Boys, with his three brothers, Philip, Lindsay, and Dennis, during the 1940s, 1950s, and 1960s. As a teenager, he duetted with his father on two songs, "Sam's Song" and "Play a Simple Melody", which became the first double-sided gold record in history. He also recorded duets with Louis Armstrong and at least one 45-single with Sammy Davis Jr. He also performed on several variety programs, including ABC's The Pat Boone Chevy Showroom and NBC's The Ford Show, Starring Tennessee Ernie Ford.

Radio star
In the mid-1950s, he had his own radio program, the Gary Crosby Show on CBS. The musical variety program debuted June 6, 1954, as a summer replacement for Bing Crosby's show.

Actor
As an actor, Crosby appeared in many television programs. On March 20, 1955, he appeared on The Jack Benny Program Season 5, Episode 13. Later, he was briefly under contract to 20th Century-Fox in the late 1950s. He appeared in a number of supporting roles for the studio, normally comedies in which Crosby played a soldier: Mardi Gras (1958) with Pat Boone; Holiday for Lovers (1959), as Carol Lynley's love interest; A Private's Affair (1959), with Sal Mineo; The Right Approach (1961) with Frankie Vaughan.

He is perhaps best-remembered for his recurring roles as Eddie the scheming bellhop on The Bill Dana Show and Officer Edward "Ed" Wells on NBC's Adam-12 from 1968 to 1975, as well as appearances on several other shows produced by Jack Webb's Mark VII Limited (including an episode of Dragnet 1969 and five episodes of Emergency!). In addition to the aforementioned, he also appeared in three episodes of The Rockford Files. Crosby appeared in In the Heat of the Night in the episode "When The Music Stopped" in 1992. He played Mal Tabert, the manager of a singer played by Robert Goulet, who shoots and kills a stalker.

In 1965, he made a guest appearance on Perry Mason as singer Jazbo Williams in "The Case of the Frustrated Folk Singer". He appeared in Girl Happy (1965), starring Elvis Presley, with whom he had been stationed in the Army in Germany.

In 1964, Crosby appeared in the last filmed episode of The Twilight Zone. Entitled "Come Wander with Me", the episode co-starred Bonnie Beecher (in her very first role) and was directed by Richard Donner.

Gary also made an appearance in his father's 1964 sitcom, The Bing Crosby Show in the second episode as a lookalike. In the 1970s, he appeared occasionally on game shows such as Match Game and Tattletales as a guest panelist. He married and divorced three times; he had one stepchild as a result.

Memoir
In 1983, six years after his father's death, Crosby published an autobiography, Going My Own Way, which revealed the effects of his alcoholism and his difficult childhood as a result of his mother's alcoholism and his father's alleged emotional and physical abuse.

Shortly before Gary's book was actually published, Lindsay said, "I'm glad [Gary] did it. I hope it clears up a lot of the old lies and rumors." Unlike Gary, Lindsay stated that he preferred to remember "all the good things I did with my dad and forget the times that were rough".

Bing's younger brother, singer and jazz bandleader Bob Crosby, recalled at the time of Gary's revelations that Bing was a "disciplinarian", as their mother and father had been. He added, "We were brought up that way." In an interview for the same article, Gary clarified that Bing "was like a lot of fathers of that time. He was not out to be vicious, to beat children for his kicks."

The author of the most recent biography on Bing Crosby, Gary Giddins, said that Gary Crosby's memoir is not reliable on many instances and cannot be trusted on the abuse stories.

Gary Crosby's adopted son, Steven, stated in a 2003 interview:

"In the early years, I think, like any family you are going to butt heads with your mom, your dad and your brothers and sisters. I think there was some father-son stuff that everyone has. The book was I think an attempt of my dad to come to grips with some things in his life."

Death
Gary Crosby died of lung cancer in Burbank, California, in 1995, and is interred at Forest Lawn-Hollywood Hills Cemetery.

Family relations

 * Brother of Phillip and Dennis (twins) and Lindsay Crosby
 * Half-brother of Harry Crosby, Nathaniel Crosby and Mary Crosby
 * Nephew of the bandleader Bob Crosby
 * Cousin of Chris Crosby
 * Uncle of Denise Crosby

Singles

 * "Play a Simple Melody" with Bing Crosby (1950)
 * "Sam's Song" with Bing Crosby (1950)
 * "When You and I Were Young Maggie" with Bing Crosby (1951)
 * "Moonlight Bay" with Bing Crosby (1951)
 * "Down by the Riverside" with Bing Crosby (1953)
 * "What a Little Moonlight Can Do" with Bing Crosby (1953)
 * "Cornbelt Symphony" with Bing Crosby (1954)
 * "The Call of the South" with Bing Crosby (1954)
 * "Mambo in the Moonlight" (1954)
 * "Got My Eyes On You" (1954)
 * "Palsy Walsy" (1954)
 * "Loop-De-Loop Mambo" (1954)
 * "There's a Small Hotel" (1954)
 * "Ready Willing and Able" (1954)
 * "Yaller Yaller Gold" (1955)
 * "Give Me a Band and My Baby" (1955)
 * "Ko Ko Mo (I Love You So)" with Louis Armstrong (1955)
 * "Struttin' with Some Barbecue" with Louis Armstrong (1955)
 * "Beat Me Daddy Eight to the Bar" with Sammy Davis Jr. (1955)
 * "Ac-Cent-Tchu-Ate the Positive" with Sammy Davis Jr. (1955)
 * "Truly" (1955)
 * "Ayuh Ayuh" (1955)
 * "Mississippi Pecan Pie" (1955)
 * "His and Hers" (1955)
 * "Easy Street" with Louis Armstrong (1956)
 * "Lazy Bones" with Louis Armstrong (1956)
 * "Judy, Judy" (1958)
 * "Cheatin' On Me" (1958)
 * "Sentimental Journey" (1959)
 * "After the Lights Go Down Low" (1959)
 * "The Happy Bachelor" (1959)
 * "This Little Girl Of Mine" (1959)
 * "Yellow Bird" (1960)
 * "High Hill Country" (1960)
 * "You're Nobody till Somebody Loves You" (1961)
 * "Baby Won't You Please Come Home" (1961)
 * "That's Alright Baby" (1962)
 * "Who" (1962)
 * "Town Girl" (1967)
 * "I'm Gonna Call My Baby" (1967)
 * "Noah Found Grace In The Eyes Of The Lord" with Bill Thompson's Dreamers
 * "Get A Load O’ Me"

Albums

 * A Crosby Christmas (EP) – with Dennis Crosby, Phillip Crosby, Lindsay Crosby and Bing Crosby (1950)
 * Gary Crosby and Friend (EP) – with Bing Crosby (1953)
 * Gary Crosby (1957)
 * Judy, Judy (EP) (1958)
 * Rocking the Blues (EP) (1959)
 * Breezin' Along (EP) (1959)
 * Belts The Blues (1959)
 * The Happy Bachelor (1960)
 * Dos billetes Para Paris (EP) – with Joey Dee and Jeri Lynne Fraser (1962)

Filmography

 * Out of This World (1945)
 * Mardi Gras (1958)
 * Holiday for Lovers (1959)
 * A Private's Affair (1959)
 * The Right Approach (1961)
 * Battle at Bloody Beach (1961)
 * Two Tickets to Paris (1962)
 * Operation Bikini (1963)
 * The Twilight Zone, "Come Wander with Me" (1964)
 * Girl Happy (1965)
 * Perry Mason, "The Case of The Frustrated Folk Singer" (1965)
 * Wings of Fire (1967)
 * The Flying Nun, Season 3 Episode 3 (1969)
 * Mayberry RFD, "The Moon Rocks" (1971)
 * Justin Morgan Had a Horse (1972)
 * Sandcastles (1972)
 * Adam-12, various episodes
 * Emergency!, various episodes
 * Partners in Crime (1973)
 * The Bionic Woman, "Bionic Beauty" (1976)
 * Wonder Woman, "Light-Fingered Lady" (1978)
 * Three on a Date (1978)
 * Project U.F.O., "Sighting 4003: The Fremont Incident" (1978)
 * Project U.F.O., "Sighting 4022: The Camouflage Incident" (1978)
 * Vega$, (1980)
 * Hunter, various episodes
 * The Night Stalker (1987)
 * Chill Factor (1989)

title: Gary Crosby (actor)


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Yiguandao

Yiguandao / I-Kuan Tao, meaning the Consistent Way or Persistent Way, is a Chinese salvationist religious sect that emerged in the late 19th century, in Shandong, to become China's most important redemptive society in the 1930s and 1940s, especially during the Japanese invasion. In the 1930s Yiguandao spread rapidly throughout China led by Zhang Tianran, who is the eighteenth patriarch of the Latter Far East Tao Lineage, and Sun Suzhen, the first matriarch of the Lineage.

Yiguandao started off with a few thousand followers in Shandong in the 1930s, but under the Patriarch and Matriarch's leadership and with missionary work the group grew to become the biggest movement in China in the 1940s with millions of followers. In 1949, Yiguandao was proscribed in mainland China as an illegal secret society and heretical cult as part of the greater antireligious campaign that took place. Yiguandao has since flourished in Taiwan, despite decades of persecution by the Kuomintang that officially ended in 1987 with the legalization of Yiguandao and a government apology. Yiguandao is still not able to be officially promoted in the mainland, but there are many members who live and practice there.

According to Dr. Sebastien Billioud, Yiguandao can be viewed as an updated version of the tradition unity of the three teachings of Confucianism, Taoism, and Buddhism. In Yiguandao's case it also incorporated Christianity and Islam becoming a unity of the five teachings.

Yiguandao is characterized by an eschatological and soteriological doctrine, presenting itself as a way to salvation. It also encourages adherents to engage in missionary activity. Yiguandao is the worship of the source of the universal reality personified as the Eternal Venerable Mother, or the Splendid Highest Deity. The highest deity is the primordial energy of the universe, identified in Yiguandao thought with the Tao in the wuji or "unlimited" state and with fire. The name used in contemporary Yiguandao scriptures is the "Infinite Mother" and the "lantern of the Mother" —a flame representing the Mother—is the central focus of Yiguandao shrines.

Eternal Venerable Mother
Yiguandao focuses on the worship of the Infinite Mother (Wujimu), also known as the Eternal Venerable Mother (Wusheng Laomu), which is also a feature of other Chinese folk religions. The source of things, It is neither male nor female, though it is called "Mother" or "Heavenly Mater". It is the primordial force of the universe, the fire, that animates all things. It is the Tao, as Yiguandao doctrines explain.

In the 16th century the Eternal Mother began to take the place of the Holy Patriarch. A mythology surrounding the Mother began to form, integrating the beliefs about Maitreya, which had been widespread since the Yuan dynasty. The Maitreya belief is millenarian, claiming that the world would come to an end soon and Maitreya would incarnate himself in the physical plane to save humanity.

In the Mother belief, the Maitreya is one of the three enlightened beings sent by the Mother herself to bring salvation. Further myths explained the creation of the world and mankind: the Eternal Venerable Mother gave birth to yin and yang and two children, Fuxi and Nüwa, who begot auspicious stars and all sentient beings. The human beings were sent to the east and lost their memory of the Mother. The myth of Fuxi and Nüwa is found also in orthodox Chinese mythology.

The figure of the Eternal Mother derives from that of Xiwangmu, the "Queen Mother of the West", the ancient mother goddess of China, related to the mythical Kunlun, the axis mundi, and thus to the Hundun. The Infinite Mother is thought as omnipotent, and regarded by Yiguandao followers as merciful, worried by her sons and daughters who lost their true nature, and for this reason trying to bring them back to the original heaven. Through its development, the Eternal Mother belief has shown the qualities of the three goddesses Xiwangmu, Nüwa and Guanyin.

Gods and teachers
In all Yiguandao temples, there are three lamps situated on an altar. The central lamp represents the Eternal Mother, while the two sides lamps, both evenly situated at a lower level, represent Yin and Yang. Generally, in larger public temples, a statue of Maitreya is placed in the central position, accompanied by the Holy Teachers, Jigong on the right, and Yue Hui Bodhisattva on the left. In private temples, there is no required configuration. Members can choose statues of other deities, such as Guanyin and Guangong, or they can even choose to have none at all.

As Yiguandao's written material explains: "The important thing to keep in mind is that these deities ... serve as reminders for us to always keep their teachings in mind, and we honor them for the virtues they embody, such as tolerance, open-mindedness, cheerfulness and generosity (Maitreya); justice, fairness, honor, courage and loyalty (Guangong); compassion, giving, caring and nurturing (Guanyin)."

The patriarchs of the faith are Zhang Tianran and Sun Suzhen. They are considered the final patriarchs of the divine revelation and are revered as divine entities.

Cosmology
Yiguandao conceives the cosmos as tripartite, consisting of litian (the right heaven), qitian (the spiritual heaven) and xiangtian (the material plane). Litian is the heaven of the Eternal Mother, where there's no cycle of rebirth; qitian is the plane imbued by the gods and spirits who despite being in a higher realm than human beings, can still incarnate as matter. Xiangtian is the physical world that is composed of all visible things, with colors and shapes, including all the stars and the sky. Only litian is eternal, and qitian and xiangtian will be re-absorbed into litian.

Salvation
Yiguandao involves an eschatological—soteriological belief: Grieving over the loss of her children, the Eternal Mother sent to the material world three enlightened beings over the "Three Eras". Accordingly, the human history is divided into "Three Eras": Qingyang Qi or Green Yang Era, Hongyang Qi or Red Yang Era, and Baiyang Qi or White Yang Era. Dipankara Buddha presided over salvation in the Green Yang Era, Gautama Buddha in the Red Yang Era, and Maitreya Buddha will preside over the third period of salvation, the White Yang Era, which began in 1912 and continues even now.

Extreme ruthlessness and craftiness in human behavior and disasters are associated with the end of the third period and final salvation. Cultivation of the Tao is the opportunity for repentance and purification during the White Yang Era. Those who devote their efforts to the spread of the Tao will be repaid for their merits, regardless of their societal status.

Vegetarianism
Vegetarianism is one of the core teachings of Yiguandao. Vegetarianism is taught from a variety of perspectives including health, ecology, environmental sustainability, reducing animal suffering and spiritual development. Yiguandao followers are said to operate 90% of Taiwan's vegetarian restaurants.

Three Treasures
The rite of initiation involves the "offering of the Three Treasures" (chuan Sanbao), which are the xuanguan (the heavenly portal), the koujue (a mantra), and hetong (the hand gesture). The Three Treasures are the saving grace offered by the Eternal Mother to people who received the initiation. They enable Yiguandao members to transcend the circle of birth and death and directly ascend to Heaven after they die.

Yiguandao followers regard the initiation ceremony as the most important ritual. The full meaning of the Three Treasures is a secret of Yiguandao followers and is strictly prohibited from being spread openly to those who have not gone through the initiation process. The Three Treasures are also used in daily life as a form of meditation.

Yiguandao Canon
A unitary anthology of Yiguandao's writings, the Yiguandao Canon (一貫道藏 Yīguàndào zàng), was published in the 2010s with the purpose of offering a systematic overview of the religious doctrines.

19th century origins
Yiguandao originated in the late 19th century in Shandong as a branch of Xiantiandao (先天道; "Way of Former Heaven"), which in turn was founded in Jiangxi in the 17th century Qing dynasty as an offshoot of the Venerable Officials' teaching of fasting (老官齋教 Lǎoguān zhāijiào), a branch of the Dacheng (大乘 "Great Vehicle") or Yuandun (圓頓 "Sudden Stillness") eastern proliferation of Luoism. It has also been traced to the White Lotus tradition.

In the 1870s, under persecutions from the Qing, Xiantiandao fragmented into several independent groups. One branch led by the Shandong native Wang Jueyi later developed into Yiguandao. According to Yiguandao records, Wang Jueyi was designated as the 15th patriarch of Xiantiandao through a divine revelation through writing. Wang renamed his sect the "Final Salvation" (Mohou Yizhu) and deeply contributed to the development of its theology and ritual, now being regarded as the real founder of modern Yiguandao.

After a persecution started in 1883 because the Qing suspected that the sect intended to organize a rebellion, Wang was forced to live secretly until his death. Liu Qingxu succeeded the leadership becoming the 16th patriarch. In 1905, borrowing a Confucius saying that "the way that I follow is the one that unifies all" (wudao yiyiguanzhi), he gave the religion the name Yiguandao ("Unity Way").

Under Liu the Yiguandao remained small. Things changed after Lu Zhongyi became the 17th patriarch in 1919. Claiming to be the incarnation of Maitreya, Lu gathered thousands of members in Shandong. When Lu died in 1925 one group of the followers he left was led by Zhang Tianran, the man who became the 18th patriarch in following years.

Zhang Tianran's leadership and spread in the 1930s
Between the late years of the Qing dynasty and 1945, China went through a period of crisis, civil unrest and foreign invasion. The Confucian orthodoxy and the empire crumbled quickly. In the republican China between 1912 and 1949 folk religious sects mushroomed and expanded rapidly.

Zhang Tianran, whose secular name was Zhang Guangbi, was born in 1889 in Jining, Shandong. In 1915, he was initiated into Yiguandao by Lu Zhongyi, the 17th patriarch of the sect. After the death of Lu in 1925 the movement fragmented due to strife over the leadership. One of the subgroups that formed was led by Zhang Tianran.

In 1930, Zhang Tianran became the 18th patriarch of Yiguandao. He took Sun Suzhen as his partner, proclaiming that their marriage was a message from the Eternal Mother, and that he was the incarnation of Jigong, a deified miracle monk that lived between the late 12th and the 13th century. However, few members welcomed the new claims; many challenged the validity of the revelation and left the group. For this reason, Zhang Tianran and his wife moved to Jinan in 1931. There, different religious groups were competing with each other, and Zhang Tianran began preaching Yiguandao himself.

Zhang Tianran recruited hundreds of followers, and Jinan became the main base of Yiguandao. Many initiated members began preaching in other big cities, where Yiguandao was well received. From 1934 Yiguandao missionaries were sent to Tianjin and Qingdao. To facilitate the spread Zhang Tianran restructured Yiguandao, that since then had preserved the nine-levels structure (jiupin liantai) of Xiantiandao. The new structure had four levels, Zhang as the patriarch, and below him the leaders of the way (daozhang), the initiators (dianchuan shi), and further below the masters of the altars (tanzhu). The initiators functioned as missionaries, while the masters of altars were managers of administrative units composed of multiple congregations.

With the rapid growth of Yiguandao, Zhang Tianran's status as a divine patriarch (shizun) was strengthened, with a large number of pamphlets published to justify his divinity. The following one is an example: "When our great teacher was born, his eyes and eyebrows were perfectly shaped, and there was depth and wisdom in his eyes. [...] On his forehead, he had a third eye. His nose was straight like that of a dragon, and his head was like that of a god. His mouth was perfect and he already had a long beard. His earlobes touched his shoulders, and his arms were very long (all signs of great wisdom and ability). He walked beautifully and perfectly, with long strides, and was obviously not of the mortal world. On his left hand, he had a red birthmark shaped like the sun and on his right one like the moon; they were so red that they would leave a mark when he touched his hand to paper. On his left foot, he had the seven stars of the Big Dipper, and on his right foot, the six stars of the Southern Dipper. Because of this, although he had been born into the mortal world, everyone knew that he was one with the Universe—the living enlightened Jigong, who was sent by heaven to save humanity."

Fuji, shanshu and rituals
With its centralized authority and highly degree of organization, Yiguandao had an extraordinary power of mobilization. At first, fuji, the practice of receiving direct revelations from the gods which is closely linked to the Chinese intellectual tradition since the Song dynasty, contributed to the dynamism of the movement.

Divine revelations were published in "morality books" (shanshu), and distributed to the general public for moral edification of the society. Divine writing was also used to offer oracles for everyday problems.

Fuji was introduced into Yiguandao despite Wang Jueyi, the 15th patriarch of the lineage, discouraging it. Zhang Tianran distinguished between "innate writing" (xiantian ji), received by juvenile media and considered superior to "acquired writing" (houtian ji), received by old media. Youth purity is considered more conductive of divine revelation. Zhang stressed that only Yiguandao fuji is xiantian ji (revealing the original Heaven).

Divinely inspired writing was later rejected by some branches of Yiguandao, as new scriptures produced new schisms, and gradually declined within the religion as a whole.

Yiguandao also spread and gathered financial support through the performance of "rituals of salvation of the ancestors". Rules and practices for the followers were also systematized. Zhang Tianran also gave much importance to aggressive missionary work, contrasting with the Chinese tradition of peaceful coexistence. In 1938 he held missionary workshops named "stove meetings" (lu hui) to train missionaries in Tianjin. Hundreds of missionaries were trained in these workshops, and they were sent all over the country. Many became influential leaders of Yiguandao.

Rapid growth in the 1940s
Through missionary activity, in the political and social turmoil caused by the Japanese invasion of China in the 1940s, that made Yiguandao's millenarian beliefs more convincing to the masses, the religion grew rapidly, reaching an estimated membership of 12 million. Even a number of top officials of the Japanese puppet government of Wang Jingwei converted to Yiguandao.

Suppression in China after 1949
With the rise of the Chinese Communist Party in 1949, Yiguandao was suppressed, being viewed as the biggest reactionary huidaomen. In December 1950 The People's Daily published the editorial "Firmly Banning Yiguandao" (Jianjue Qudi Yiguandao), proclaiming that the movement had been used as a counterrevolutionary tool by imperialists and the Kuomintang. The article claimed that Yiguandao members were traitors collaborating with the Japanese invaders, Kuomintang spies, and reactionary landlords.

The editorial marked the beginning of the nationwide campaign of eradication of Yiguandao. The main target of the campaign was to destroy the movement's organization and leadership. The top leaders were executed or sent to prison, the members were forced to undergo political re-education and they were kept under close surveillance.

An exhibition denouncing Yiguandao was held in Beijing in January 1951. In 1952 the communists released "The Way of Persistently Harming People" (Yiguan Hairen Dao), a film against Yiguandao. A number of Yiguandao believers, including Sun Suzhen, fled to Hong Kong and later to Taiwan, where the religion currently thrives.

Taiwan
In Kuomintang-governed Taiwan after 1949, there was initially a climate of restrictions of Chinese traditional religions and Yiguandao was attacked as immoral, politically charged, and suspect of cooperation with communists of mainland China. Yiguandao was officially outlawed in 1952 and driven underground. The Buddhist circles of Taiwan denounced it as heterodox "White Lotus" and called for its suppression, and succeeded in opposing the government when there was a proposal for lifting the ban in 1981. The effort to legalize Yiguandao came from Chou Lien-hua and Chu Hai-yuan of the Institute of Ethnology at Academia Sinica, who lobbied on its behalf.

In the period of rapid economic growth of Taiwan, starting in the 1960s and proceeding through the 1980s and 1990s, Yiguandao spread its influence by entering business and industrial development. Many members became important businessmen, for instance Chang Yung-fa, the founder of the Evergreen Marine Corporation, was the chief initiator of a Yiguandao subdivision and in the 1990s almost all the managers of his corporation were Yiguandao members. The same strategy of "combining missionary work and business" facilitates the development of Yiguandao in mainland China, where Yiguandao businessmen began reestablishing the religion since the 1980s by means of investment. Another mean by which Yiguandao expanded in Taiwan was that of charity.

Through the years of the ban Yiguandao persisted as an underground phenomenon. In 1963 it was reported that the religion had about fifty thousand members, and grew rapidly through the 1970s and the 1980s, counting more than 324,000 members in 1984. Five years later in 1989 Yiguandao had 443,000 members or 2.2% of Taiwan's population. Recognizing the social power of the religion, the Kuomintang officially gave Yiguandao legal status on 13 January 1987. As of 2005 Yiguandao has 810,000 members in Taiwan (3.5% of the population) and tens of thousands of worship halls. Its members operate many of Taiwan's vegetarian restaurants.

The Republic of China I-Kuan Tao Association was formed in 1988 as an umbrella organisation bringing together the majority of lineages.

Korea
Yiguandao was transmitted in the Korean peninsula (Hanja: 일관도 Ilgwando) in the 1940s through the pioneering work of Dukbuk Lee, Sujeun Jang, Buckdang Kim and Eunsun Kim. Korean Ilgwando is incorporated as the International Moral Association which was founded in the 1960s by Buckdang Kim (1914-1991), and as of 2015 it has 1.3 million members in South Korea (2.5% of the population).

Japan
In the 1950s Yiguandao spread to Japan (where its name is Ikkandō), during the persecutions in mainland China, and there it has attracted about fifty thousand members from both Chinese minorities and Japanese ethnic groups. It is articulated into two main branches: ① Kōmōseidōin (孔孟聖道院 Kǒng Mèng Shèngdào Yuàn, "School of the Holy Way of Confucius and Mencius") and Sentendaidōnihonsoōtendan (先天大道日本総天壇 Xiāntiāndàdào Rìběn Zǒng Tiāntán, "Japan Headquarters of the Great Way of Former Heaven") with 8000 members each; and ② Tendō (天道 Tiāndào, "Heavenly Way") and Tendo Sotendan (天道総天壇 Tiāndào Zǒng Tiāntán, "Headquarters of the Heavenly Way") respectively with 300 and 30,000 members.

Southeast Asia
Since the 1970s Yiguandao spread to Southeast Asia. In Thailand (where it is named อนุตตรธรรม Anuttharatham) it has grown so strong in recent decades to come into conflict with Buddhism; as of 2009 there were over 7000 worship halls, and it is reported that 200.000 Thais each year convert into the religion. In Singapore the Yiguandao has three great public halls (white multiple-storied buildings with traditional Chinese architectural features) and more than 2000 house churches.

Mainland China
The relationship between the government of mainland China and Yiguandao began to change by the mid-1980s. In those years, Yiguandao was spreading secretly back to mainland China from Taiwan; entrepreneurs belonging to Yiguandao were building temples, networks and factories. According to scholar Philip Clart, missionaries from Taiwan have been particularly active in proselytization in Fujian, where there is strong presence of Taiwanese-owned companies and joint ventures. According to a 1996 report the movement can be found in every province of China, and in 1978 there was one of the biggest cases of government suppression against the "Fraternal Army of the Soldiers of Heaven" (天兵弟子軍 Tiānbīng Dìzǐjūn) formed by thousands of Yiguandao members. As of 1999 the Japanese publication Tokyo Sentaku reported that there were 2 million Tiandao members in Sichuan, equal to 2.4% of the province's population.

In the 1990s backroom meetings between Chinese government officials and representatives of Yiguandao were held; by the mid-2000s these meetings had become public. Between 2000 and 2005 Yiguandao was removed from the Chinese government's official list of "evil cults", and branches of the organization were tacitly allowed to return to China. Yiguandao also cooperates with academic and non-governmental organizations in mainland China. In an attitude of growing interest for the movement on the mainland, by the 2010s a Yiguandao text was published in the People's Republic.

However, Yiguandao remains illegal in China in common with the majority of Chinese salvationist religions which relocated to Taiwan in 1949. Human rights and religious freedom groups have noted ongoing harassment of Yiguandao followers in China. In December 2023, a Taiwanese member of Yiguandao was arrested in China on suspicion of spreading Yiguandao teachings.

Structure and schisms
Yiguandao is a collection of at least nineteen divisions (subsects). Generally all of them share the rule to not proselytize among members of other branches of the "golden line" of Yiguandao. Since the 1980s some denominations of Yiguandao have established a professionalized clergy. The majority of subsects affiliated with the Republic of China I-Kuan Tao Association upon its formation in 1988. The World I-Kuan Tao Headquarters, encompassing federations throughout the world, was established in Alhambra, California in 1996.

The primary organization unit of Yiguandao are local worship halls (佛堂 fótáng, literally "halls of awakening"). Although some of them may develop into elaborate complexes of public buildings, they are in most cases private house churches (the gatherings are held in private homes of Yiguandao members), a type of organism which provides Yiguandao the ability to blossom in the private sphere circumventing states' definitions and management of "religion".

Following the death of Zhang Tianren in 1947, the majority faction followed Sun Suzhen while a minority faction followed Zhang's widow Liu Shuaizhen. The latter group is now known as Tien Tao or Tiandao (天道) under the auspices of the Republic of China Tiandao Association (中華民國天道總會).

There are a number of divisions which are no longer considered to be part of Yiguandao; some of them are: the Miledadao founded by Wang Hao-te in 1982, the Haizidao founded by Lin Jixiong in 1984, the Holy Church of China (Zhonghua Shengjiao) founded by Ma Yongchang in 1980, the Guanyindao founded by Chen Huoguo in 1984, the Yuande Shentan founded by Wu Ruiyuan, and the Jiulian Shengdao founded by Lin Zhenhe in 1992.

title: Yiguandao


text:
Talk:Tathāgatagarbha Sūtra

 * Thanks to "RI" for improving the article on "Tathagatagarbha Sutra" by adding a couple of valuable "wikifications" to it. Thanks, RI ! Best wishes, from Tony TonyMPNS 21:34, 19 Apr 2005 (UTC)

Respect of the doctrine
This is the first paragraph before the changes: The Tathāgatagarbha Sūtra is an influential and doctrinally striking Mahāyāna Buddhist scripture which treats of the existence of the "Tathāgatagarbha" (Buddha-Matrix, Buddha-Embryo, Buddha-Essence, lit. "the womb of the thus-come-one") within all sentient creatures. The Buddha reveals how inside each person's being there exists a great Buddhic "treasure that is eternal and unchanging". This is no less than the indwelling Buddha himself.

In the first paragraph, there are three expressions or words that should, in my view, be adjusted or better, completely changed. The first word is "Buddha-Essence". As you may know, Śūnyatā is a central concept of Mahāyāna Buddhist scripture which refer explicitely to the "emptiness of beings and things, their absence of being in itself (anātman) and of proper nature (svabhāva), in other words the non-existence of any essence, of any fixed and unchanging character." There is no such thing as an "essence" in oriental wisdom as the sacred in immanent in nature, not transcendent. Essence and transcendance are metaphysical concepts of the Western world. Even time has no inherent existence for Buddhism. I would just erase this concept from the text. Buddha-Matrix, Buddha-Embryo are pedagogical concept that can stay.

"treasure that is eternal and unchanging": In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण, trilakṣaṇa) of all existence and beings, namely impermanence (aniccā), non-self (anattā) and unsatisfactoriness or suffering (dukkha). Saying that something is "eternal" and "unchanging" of Buddha-nature is very clumsy as these concepts derive directly from abrahamic religions. Buddha-nature has a wide range of (sometimes conflicting) meanings in Indian and later East Asian and Tibetan Buddhist literature. "Broadly speaking, the terms refer to the potential for all sentient beings to be a Buddha, the natural and true state of the mind, the pure (visuddhi) mind undefiled by kleshas, is inherently present in every sentient being." (see Buddha-nature article.) The potential of becoming or being a Buddha has nothing to do with with eternity or an unchanging feature.

The Tathāgatagarbha Sūtra is an influential and doctrinally striking Mahāyāna Buddhist scripture which treats of the existence of the "Tathāgatagarbha" (Buddha-Matrix, Buddha-Embryo, lit. "the womb of the thus-come-one") within all sentient creatures. According to the Buddha, all sentient beings are born with buddha-nature and have the potential to become a Buddha. Physical and mental defilements of evertday life acts as clouds over the this very nature and usually prevents this realization. This nature is no less than the indwelling Buddha himself. — Preceding unsigned comment added by Pve73 (talk • contribs) 14:04, 5 November 2022 (UTC)

Professor Michael Zimmermann
Thanks to User:Anam Gumnam for making us aware of the full and impressive credentials of Buddhist scholar, Professor Michael Zimmermann. I had indeed known that Dr. Zimmermann had written very fully and cogently on the Tathagatagarbha Sutra for his doctoral dissertation, but had not noticed that he is in fact now a university professor. Thanks for your postings, Anam, which I invariably find very scholarly and highly informative. Suddha (talk) 01:26, 26 April 2009 (UTC)

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title: Talk:Tathāgatagarbha Sūtra


text:
Sheerness-on-Sea railway station

Sheerness-on-Sea railway station is on the Sheerness Line in north Kent, England, and serves the town of Sheerness. It is 51 mi down the line from London Victoria.

Train services are provided by Southeastern.

History
For a period up to 1973 hourly direct services to London Victoria left from platform 2. By 1978 direct services ran only in peak hours, the fastest taking 98 mins to reach Victoria, slower than the fastest ones taking 81 mins, and off-peak half-hourly 94 mins to London St Pancras International 35 years later, which require a change.

After the withdrawal of the Class 411 4-CEPs, services from August 1998 to December 2006 were operated by the Class 508. From the December 2006 timetable change, the two coach Class 466 were used. In 2019, in order to comply with accessibility requirements, the trains were replaced with Class 375 Electrostars, most commonly the 3-car variants.

Accidents and incidents

 * On 26 February 1971, a train formed of five 2HAP electric multiple units overran the buffers and demolished the station building. One person was killed and ten were injured.

Services
All services at Sheerness-on-Sea are operated by Southeastern using EMUs.

The typical off-peak service is one train per hour to Sittingbourne, increasing to two trains per hour during the weekday peak hours.

Connections with trains to London Victoria and London St Pancras International can be made by changing at Sittingbourne.

title: Sheerness-on-Sea railway station


text:
Alan Myers (drummer)

Alan Myers (December 29, 1954 – June 24, 2013) was an American rock drummer whose music career spanned more than 30 years. He came to prominence in the late 1970s as the third and most prominent drummer of the new wave band Devo, replacing Jim Mothersbaugh.

Early years
Alan Myers was born in 1954, in Akron, Ohio, and came from a jazz background. He graduated from Firestone High School in 1973. In 1976, he met Bob Mothersbaugh in a café in West Akron and went to the house Bob and Gerald Casale were renting for an audition. Alan was Jewish and had been playing percussion since at least junior high school.

Devo
In early 1970, Bob Lewis and Gerald Casale formed the idea of the "devolution" of the human race after Casale's friend Jeffrey Miller was killed by Ohio National Guardsmen firing on a student demonstration. Myers joined Devo in 1976, replacing Jim Mothersbaugh following his departure and played on a conventional, acoustic drum kit. After the band underwent a few line-up changes, Myers became part of the most popular five-piece incarnation, which included the Casale brothers: Gerald and Bob ("Bob 2") and the Mothersbaugh brothers: Mark and Bob ("Bob 1") and played on Devo's first six studio albums. Myers was the youngest member of the band. In 1981, Myers with Devo served as Toni Basil's backing band on Word of Mouth, her debut album, which included versions of three Devo songs, recorded with Basil's singing lead.

Myers became discontented as Devo began to add drum machines to some of their songs. New Traditionalists featured them for the first time, and most of the music on their next album Oh, No! It's Devo was created by electronic means, while Shout was made almost entirely using the Fairlight CMI digital sampling synthesizer.

According to the book We Are Devo, Myers cited a lack of creative fulfilment as his reason for leaving the band. Since Devo's move to Los Angeles, California, in the late 1970s, he'd felt his role greatly reduced partly due to the use of drum machines. He left even though Gerald Casale had begged him not to.

Among all of Devo's drummers, Myers is the one most associated with the band. In 1987, Devo reformed with new drummer David Kendrick, formerly of Sparks, to replace Myers.

Myers and the other Devo members were part of the Church of the SubGenius.

Other work
After he had left Devo, Myers went to work as an electrical contractor, but also remained active in the Los Angeles music scene. He recorded a demo with Babooshka, a band that was his girlfriend Greta Ionita's creation, using live drums as well as electronic percussion similar to his last two albums with Devo. Myers also played drums with the Asian-themed pop band Jean Paul Yamamoto. In 2005, he founded the band Skyline Electric which played monthly shows in art galleries and clubs in Los Angeles. The line-up at the time of Myers death included his wife, Christine (Sugiyama) Myers, and an assortment of other experimental musicians. In 2010, Myers began playing in the live ensemble of musical project Swahili Blonde with his daughter, Laena Geronimo (Myers-Ionita).

Death
On June 24, 2013, Myers died at the age of 58, in Los Angeles, California, due to stomach cancer. News reports at the time of his death incorrectly cited a brain tumor as the cause. Myers' death was first reported on Facebook by his friend Ralph Carney, a jazz musician who knew him in Devo's hometown of Akron, Ohio. His death came a month before the release of Something Else for Everybody, outtakes from Devo's ninth album "Something For Everybody".

Gerald Casale tweeted that Myers was "the most incredible drummer I had the privilege to play with for 10 years. Losing him was like losing an arm." Josh Freese tweeted that Myers was "1 of [his] all time favs. An underrated/brilliant drummer. Such an honor playing his parts w/Devo. Godspeed Human Metronome."

On June 28, 2013, Skyline Electric performed a tribute to Myers at Human Resources Los Angeles in Los Angeles's Chinatown.

Filmography

 * Devo's The Men Who Make the Music (1979, actor, self)
 * Devo's The Complete Truth About De-Evolution (2003, actor, self)

title: Alan Myers (drummer)


text:
Libertarian perspectives on political alliances

Libertarian perspectives on political alliances vary greatly, with controversies among libertarians as to which alliances are acceptable or useful to the movement.

Overview
Many right-libertarians are political allies with neoliberals on social issues like the public role of religion (which they seek to minimize at least in government) and nontraditional lifestyles (which they generally defend).

Others, including Murray Rothbard's followers like Lew Rockwell, call themselves paleolibertarians and consider the traditionally religious and protectionist paleoconservatives to be their natural allies despite a sharp disagreement on trade issues. Paleolibertarians accuse other libertarians (whom they call "neo", "left", "lifestyle" and "beltway libertarians") of surrendering libertarian values to the political left in order to gain traction in Washington, D.C., and of undermining morality by opposing or denying religion. Charley Reese of LewRockwell.com said that "a society without an underlying private morality will degenerate into a corrupt jungle. [...] I would rather live in a neighborhood of Islamic fundamentalists than in a neighborhood of atheists and agnostics. [...] [I]f we become an immoral people, we will eventually lose both our prosperity and our liberty".

Friedrich Hayek's arguments in Why I Am Not a Conservative preempted the paleolibertarian movement. He argued that while libertarians (whom he called "liberals") could ally with conservatives in the short term, any fusion of the two movements would undermine their ability to defend liberty. Hayek's essay argues that alliances with conservatives are at best a necessary evil in the fight against state socialism, noting that there are deep incompatibilities because "the admiration of the conservatives for free growth generally applies only to the past. They typically lack the courage to welcome the same undesigned change from which new tools of human endeavors will emerge". Still, Hayek's Road to Serfdom is used by conservatives to support their economic arguments.

Another dimension of the controversy over libertarians' political alliances concerns Objectivists. Right-libertarians are often influenced by Ayn Rand's writings and have a similar agenda to that of Objectivists, but factions of the two groups are often in conflict (see Objectivism and libertarianism).


text:
Queenborough railway station

Queenborough railway station is on the Sheerness Line, on the Isle of Sheppey in northern Kent, and serves the town of Queenborough. It is 49 mi down the line from London Victoria.

Train services are provided by Southeastern.

Facilities
On Platform 2 (Sheerness bound), there is a substantial and historic two-storey building which contains a ticket office on the ground floor; this is staffed on a part-time basis. There is a self-service ticket machine by the side gate beside the station building to Platform 2. New train information displays with announcements have been installed on each platform replacing the old display on platform 1 which used to show trains in both directions. There are also signals at either end of each platform so if there was a problem with one of the platforms, trains could use the other for services in either direction.

Services
All services at Queenborough are operated by Southeastern using EMUs.

The typical off-peak service is one train per hour in each direction between Sheerness-on-Sea and Sittingbourne, from where connections are available to London Victoria, London St Pancras International, Dover Priory and Ramsgate. During the peak hours, the service is increased to two trains per hour in each direction.

History
Queenborough was opened on 19 July 1860 by the Sittingbourne and Sheerness Railway (S&SR), a nominally independent company which had powers to construct a 7.125 mi branch line from Sittingbourne across the River Swale to a terminus near the entrance of Sheerness Dockyard. The line was worked from the outset by the London, Chatham and Dover Railway which absorbed the S&SR in 1876.

On 15 May 1876, Queenborough became a junction station with the opening of a short spur to Queenborough Pier to serve steam ship services. A second line was added on 1 August 1901 with the opening of the Sheppey Light Railway, an 8.75 mi light railway across the Isle of Sheppey to Leysdown. There was no direct connection with the Sheerness Line and trains for Leysdown departed from the outer face of a newly constructed island platform at Queenborough. An iron footbridge was erected at the southern end of the platforms to facilitate passengers changing between main line and branch services. Services on the Sheppey Light Railway ceased as of 4 December 1950.

Until the opening of Swale Halt in 1922, Queenborough was the only intermediate station on the Sheerness Line. The imposing two-storey station building has a strong Victorian character with its high-pitched gables and round-headed sash windows. The building is in a similar style to Lymington Town railway station which dates from the same period, a resemblance which may be explained by the fact that the construction of both the Lymington Branch Line and the S&SR was overseen by John Cass Birkinshaw who was replaced as engineer on the S&SR after the company's directors blamed him for the line's slow construction.

A wooden waiting shelter was provided on the Upside but not on the Downside. The station also had a sizeable goods shed and goods yard on the Up side adjacent to the main station building. Sidings on the Down side served the Sheerness Steel plant and provided connections for MCD car traffic and shipbreaking activities. There was a signal box on the Up side which was located at the point where the Sheppey branch curved away to the east; this closed on 24 May 1959. By this time, the goods shed had already been demolished although the goods yard remained open until 16 August 1971. The line through Queenborough was electrified and the platforms were lengthened in 1959 as part of phase I of the Kent Coast Electrification.

By 1993, much of the station building was no longer in use and only the booking office was staffed on weekdays until mid-morning.

title: Queenborough railway station


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Out of My Way

Out of My Way is the solo debut album by the American musician Peter Holsapple, released in 1997 on the New Orleans label Monkey Hill. The personnel includes keyboardist Benmont Tench and Holsapple's fellow Continental Drifters Vicki Peterson and Susan Cowsill.

Critical reception
Billboard deemed the album "a delightfully varied and distinctively played work that combines the rootsy elements of the Continental Drifters' sound with the pop-rock influences that have served Holsapple well throughout his career." Stereo Review concluded: "Sometimes cranky, sometimes despairing, and always doggedly hopeful, Out of My Way is some of the most tuneful catharsis around."

AllMusic's editors gave the album four out of five stars, praising wordplay in the lyrics and the bass guitar instrumentation.

Track listing

 * 1) "I Been There" – 3:47
 * 2) "No Sound" – 4:02
 * 3) "Away with Love" – 3:47
 * 4) "Pretty, Damned, Smart" – 3:34
 * 5) "Couldn't Stop Lying to You" – 4:28
 * 6) "Out of My Way" – 3:09
 * 7) "Shirley" – 3:48
 * 8) "Meet Me in the Middle" – 3:44
 * 9) "I Am a Tree" – 2:37
 * 10) "Don't Worry About John" – 2:15
 * 11) "Here and Now" – 4:10

Personnel

 * Peter Holsapple
 * Musicians: Benmont Tench, Carlo Nuccio, Ilene Markell, Rob Savoy, Robert Johnston, Susan Cowsill, Vicki Peterson

title: Out of My Way


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Talk:List of Taekwondo Techniques by Belt

Follow up
I did a quick run through and tried to change the focus of this article to make it more NPOV. I listed all the basic techniques I could think of and put a disclaimer in there. Still not sure if this article should remain as there are descriptions of forms and probably techniques on some of the pages linked from the Taekwondo article.

Response
This varies widely from school to school. Any listed of techniques by belt level will be specific to a single school (and therefore both inaccurate and grossly non-neutral). Even the specific set of belts and types of techniques will be specific to each school.

I believe this article should be removed.

Original Comment
Hello,

I do not know if this conforms to Wiki Standards, but this is more or less a list of techniques I have learned while taking Taekwondo classes. If Black Belts or Wiki Standards Experts can help smooth this article, please do so.

Thanks,--Karmafist 21:39, 19 Apr 2005 (UTC)

Response
I don't see any harm in making a list of commonly taught techniques. If some schools teach a few other stances, and some schools leave out a few of the kicks, then no harm has been done. We just need to make clear at the begining of the article that this is not a full and comprehensive list, and that some schools may teach more moves or fewer moves than are listed here.


text:
File:Act - Snobbery And Decay 45 single picture-cover.jpg

Fair use in Snobbery and Decay
Though this image is subject to copyright, its use is covered by the U.S. fair use laws because:
 * 1) It's a low resolution copy of a CD/album cover.
 * 2) It doesn't limit the copyright owner's rights to sell the CD/album in any way, in fact, it may encourage sales.
 * 3) Because of the low resolution, copies could not be used to make illegal copies of the album artwork on another CD.
 * 4) The image is itself a subject of discussion in the article or used in the infobox thereof.
 * 5) The image on the cover is significant because it was made by a famous artist.


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History of the Bulgarian language

The history of the Bulgarian language can be divided into three major periods:

 * Old Bulgarian (from the late 9th until the 11th century);
 * Middle Bulgarian (from the 12th century to the 15th century);
 * Modern Bulgarian (since the 16th century).

Bulgarian is a written South Slavic language that dates back to the end of the 9th century.

Old Bulgarian
Old Bulgarian was the first literary period in the development of the language. It was a highly synthetic language with a rich declension system as attested by a number of manuscripts from the late 10th and the early 11th centuries. Those originate mostly from the Preslav and the Ohrid Literary School, although smaller literary centers also contributed to the tradition. The language became a medium for rich scholarly activity — chiefly in the late 9th and the early 10th century — with writers such as Constantine of Preslav, John Exarch, Clement of Ohrid, Chernorizetz Hrabar and Naum of Preslav (Naum of Ohrid). Most of their works are preserved through later copies, many of which are from neighboring Balkan countries or Russia.

Name
The name “Old Bulgarian” was extensively used in the late 19th and the first half of the 20th century synonymously with Old Church Slavonic to describe the literary language of a number of Slavic peoples from the 9th until the 11th century. Although "Old Bulgarian" is still used in a number of sources with the meaning "Old Church Slavonic", there is a growing tendency for the name to be applied only to the language of manuscripts from the First Bulgarian Empire (Bulgarian editions of Old Church Slavonic), excluding manuscripts from other editions.

Traits
Old Bulgarian is characterized by a number of phonetic, morphological, syntactic, and lexical traits (some of which are shared with other Slavic languages and some, such as the reflexes of *tj ([t']) and *dj ([d']), are typical only for Bulgarian):

 * phonetic:
 * very wide articulation of the Yat vowel (Ѣ); still preserved in the archaic Bulgarian dialect of the Rhodope mountains;
 * Proto-Slavonic reflexes of *tj and *dj :

 * use of ra-, la- for the Proto-Slavic õr-, õl-
 * use of s for the Proto-Slavic ch before the Proto-Slavic åi
 * use of cv-, dzv- for the Proto-Slavic kv’-, gv’-
 * morphosyntactic
 * use of the dative possessive case in personal pronouns and nouns: рѫка ти; отъпоуштенье грѣхомъ;
 * descriptive future tense using the verb хотѣти;
 * use of the comparative form мьнии (smaller) to mean younger.
 * use of suffixed demonstrative pronouns (тъ, та, то). These developed later into suffixed definite articles.
 * orthographical:
 * original [ы] and [ъi] merged to [ы]
 * sometimes the use of letter 'Ѕ' (dz) was unified with that of 'З' (z)
 * verb forms naricają, naricaješi were substituted or alternated with naričą, naričeši
 * lexical:
 * use of words with proto-Bulgar (Turko-Iranian) origin, such as кумиръ, капище, чрьтогъ, блъванъ, etc.

Middle Bulgarian
In the period between 12th and 15th centuries the structure of the language changed quite radically. Few of these changes can still be observed in contemporary written records, thanks to the tendency towards archaicism driven by a desire to preserve the purity of the Cyrilo-Methodian tradition.
 * The phonetic features of Middle Bulgarian include:
 * Changes to the nasal vowels, which lose their nasal element in the majority of the Bulgarian dialects. The frequent confusion of the letters for the front and back nasal vowels suggests that the two vowels were phonetically very similar.
 * As in other Balkan Slavic languages /ы/ becomes /и/ (although it is thought this change occurred later in Bulgarian).
 * The yat vowel falls together with /e/ in Western dialects, with some manuscripts confusing it not only with e but also with the front nasal letter. In Eastern dialects the situation is more complex, as is reflected in the treatment of jat in the modern literary language (based on the Eastern pronunciation, i.e. [ja] when under stress and before a hard consonant, [ɛ] everywhere else).
 * As for consonants, the East/West distinctions of hardness and softness become more clearly defined, with the hardening of consonants occurring more in the West while the Eastern dialects preserve the opposition hard/soft for most consonants.

The language underwent some morphological changes as well: starting from the time of the Second Bulgarian Empire a confusion of case endings is to be observed along with the increasing use of prepositions in syntax. This linguistic tendency resulted in the gradual loss of the complex Slavic case system, rendering Bulgarian and Macedonian significantly more analytic than their relatives. Scholars dispute whether this has anything to do with phonetic changes, such as the confusion of the nasals, or whether it is purely due to the influence of grammar developments across the Balkans. Also dating from the High Middle Ages is the use of the prefixes по- and най- to indicate comparative and superlative degrees of the adjective.

The earliest signs of post-positive definite article dates from the early 13th century with the Dobreyshevo Gospel (Добрейшево Евангелие) where the construction "злыотъ рабъ" ("the evil person") was used. Old Bulgarian relative pronouns иже, яже and еже ("which," masculine, feminine, neuter) were at that time replaced by interrogative pronouns with the suffix -то: който, която, което.

A new class of verbs developed with stems in -a-, conjugating like the old athematic verbs, e.g. имам, имаш, etc., (to have). Another characteristic of this period is the emergence of a shortened form of the future tense marker - "ще" in modern literary language and "че," "ке," and "ше" in dialect forms. The marker originates from the 3rd person singular present tense form of the verb "hotjeti" - to want). The Renarrative verb form possibly appeared around the end of the Second Bulgarian Empire, though it could also be attributed to subsequent Turkish influence.

A language of rich literary activity, it served as the official administration language of the Second Bulgarian Empire, Walachia, Moldavia (until the 19th century) and the Ottoman Empire (until the 16th century). Sultan Selim I spoke and used it well.

Modern Bulgarian

Modern Bulgarian dates from developments beginning after the 16th century; particularly grammar and syntax changes in the 18th and 19th centuries. Present-day written Bulgarian language was standardized on the basis of the 19th-century Bulgarian vernacular from Central Eastern Bulgaria.

Bulgarian, along with the closely related Macedonian language (collectively forming the Eastern group of South Slavic), has several characteristics that set it apart from all other Slavic languages: changes include the elimination of case declension, the development of a suffixed definite article (see Balkan language area), and the lack of a verb infinitive, but it retains and has further developed the Proto-Slavic verb system. Various evidential verb forms exist to express unwitnessed, retold, and doubtful action.

title: History of the Bulgarian language


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Talk:Blonde ale

WikiProject Food and drink Tagging
This article talk page was automatically added with WikiProject Food and drink banner as it falls under Category:Food or one of its subcategories. If you find this addition an error, Kindly undo the changes and update the inappropriate categories if needed. The bot was instructed to tagg these articles upon consenus from WikiProject Food and drink. You can find the related request for tagging here. Maximum and careful attention was done to avoid any wrongly tagging any categories, but mistakes may happen... If you have concerns, please inform on the project talk page -- TinucherianBot (talk) 04:27, 4 July 2008 (UTC)

NEW ZEALAND BLONDE ALES - New Zealand prodices several blonde/golden ales, but the one listed here is not one of them. As has been noted, Tui Blond is a lager - its promotional website describes it as a lager, and the term ale isn't used in the branding, packing or promotions. While many beer drinkers casually refer to all beers as ales, a lager cannot be an ale (although it is a beer) and several Wikipedia entries acknowledge this and explain why. Its disappointing then that Tui Blond is regualrly being posted here inapprorpriatley. It's minor, sure, but it is incorrect and deserves to be removed. —Preceding unsigned comment added by 202.154.136.206 (talk) 19:54, 17 February 2010 (UTC)

title: Talk:Blonde ale


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Omega Tower Trelew

Trelew Omega Transmitter (station F) situated at Golfo Nuevo, 40 km outside Trelew, Argentina at -43.05355°N, -65.19078°W was a grounded 366m high steel guyed mast antenna, which was the tallest construction in South America. It was imploded as part of a project conducted by Controlled Demolition, Inc. on June 23, 1998.

title: Omega Tower Trelew


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The Etude

The Etude was an American print magazine dedicated to music founded by Theodore Presser (1848–1925) at Lynchburg, Virginia, and first published in October 1883. Presser, who had also founded the Music Teachers National Association, moved his publishing headquarters to Philadelphia, Pennsylvania in 1884, and his Theodore Presser Company continued the magazine until 1957.

Aimed at all musicians, from the novice through the serious student to the professional, The Etude printed articles about both basic (or "popular") and more-involved musical subjects (including history, literature, gossip, and politics), contained write-in advice columns about musical pedagogy, and piano sheet music, of all performer ability levels, totaling over 10,000 works. Helen Tretbar edited the magazine in the late 1880s. James Francis Cooke, editor-in-chief from 1909 to 1949, added the phrase "Music Exalts Life!" to the magazine's masthead, and The Etude became a platform for Cooke's somewhat polemical and militantly optimistic editorials. The sometimes conservative outlook and contents of the magazine may have contributed to a decline in circulation in the 1930s and '40s, but in many respects it moved with the times, unequivocally supporting the phonograph, radio, and eventually television, and, by the late 1930s, fully embracing jazz. By the end, George Rochberg was an editor of The Etude under Guy McCoy, who had succeeded Cooke as editor-in-chief after over two decades as an assistant, and the magazine's musical content had come more closely in-step with the contemporary world.

In 1940, a 12-year-old Edward Chan Sieg had published an article on Mozart's "Requiem" in the magazine.

title: The Etude


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I Get a Kick Out of You

"I Get a Kick Out of You" is a song by Cole Porter, which was first sung in the 1934 Broadway musical Anything Goes, and then in the 1936 film version. Originally sung by Ethel Merman, it has been covered by dozens of prominent performers, including Frank Sinatra, Dolly Parton, and Ella Fitzgerald. MF DOOM also used this in his song One Beer. A cover by Mel Tormé won the 1996 Grammy Award for Best Instrumental Arrangement with Accompanying Vocal(s) for arranger Rob McConnell, while a duet version by Tony Bennett and Lady Gaga was nominated for three awards at the 2022 ceremony, including Record of the Year.

Alterations to the song
The lyrics were first altered shortly after being written. The last verse originally went as follows:

After the 1932 Lindbergh kidnapping, Porter changed the second and third lines to:

In the 1936 movie version, alternative lyrics in the second verse were provided to replace a reference to the drug cocaine, which was not allowed by Hollywood's Production Code of 1934.

The original verse goes as follows:

Porter changed the first line to:

Frank Sinatra recorded both pre-Code and post-Code versions (with and without the cocaine reference): the first in 1953 and the second in 1962. On a recording live in Paris in 1962 (not released until 1994), Sinatra sings the altered version with the first line as "Some like the perfume from Spain". Other Porter-approved substitutions include "whiff of Guerlain." There is also a version with the lines "Some like the bop-type refrain, I'm sure that if I heard even one riff..." on Sinatra and Swingin' Brass.

All three of the above alternatives are mentioned in the liner notes to Joan Morris and William Bolcom's CD, Night and Day; on the recording, Morris sings the original second verse.

Background and reception
Tony Bennett and Lady Gaga recorded a version of the song for their second collaborative album, Love for Sale. It was released as the first single from the album on August 3, 2021, to digital retailers. The recording sessions for the song took place at Electric Lady Studios in downtown New York City. AARP the Magazine revealed that Bennett was a "considerably more muted presence during the recording of the new album with Gaga", as he was diagnosed with Alzheimer's disease in 2016, before the sessions began. The duo's version is "a campy take" on "I Get a Kick Out of You". They are backed by "jaunty piano" at the beginning of the track, with Gaga slowly starting the song with the line "My story is much too sad to be told, but practically everything leads me totally cold." Bennett then picks up with "The only exception I know is the case..." line, and when he says “Then, I see your fabulous face", Gaga jokingly asks Bennett, "Are you talking about me?" The big band arrangement then commences, and accompanies the two for the rest of the song.

Rolling Stone Jon Blistein described the song as "delightfully classic", and thought that "the two vocalists exude plenty of chemistry". Heran Mamo of Billboard opined that while Gaga's "portion of the first verse does anything but leave us totally cold", Bennett's "beautifully raspy vocals leave his counterpart emotional", and thought that "the full band breathes new life into Cole Porter's classic tune". Helen Brown of The Independent thought the song revolves around "the mutual appreciation" of the pair for each other, "on which Bennett nails the dizzying internal rhyme scheme of lines such as: 'Flying too high with some girl in the sky is my idea of nothing to do...'" Neil McCormick of The Daily Telegraph found Gaga and Bennett sounding the happiest on the album when they are "diving into the witty wordplay" of "I Get a Kick Out of You" and "You're the Top". Alexis Petridis of The Guardian thought the song was evidence that Bennett's health condition didn't seem to affect the chemistry between the duo. Athena Serrano from MTV noted that "Bennett doesn't fail to deliver his strong vocals even at 95." At The Arts Desk, Sebastian Scotney highlighted the track for its "genuinely touching moment" where "Bennett finds that authentically urgent and passionate vocal colour he had in tracks such as "A Child is Born" or "Make Someone Happy" on the classic album Together Again with Bill Evans." While reviewing the album, Robin Murray of Clash wrote that "Love For Sale hinges on the neat chemistry between the two, their nimble performances fuelling a later turn on 'I Get A Kick Out Of You'."

Music video
The accompanying music video premiered on MTV on August 6, 2021. It begins with Bennett saying "All set", and Gaga laughing and stating that "Tony's always ready". It then shows Bennett and Gaga recording the song, while they smile at each other and hug several times emotionally. Gaga appears wearing a simple black dress, while Bennett wears a blue suit and tie. The video shows Bennett snapping his fingers, lending several thumbs up to the instrumental proceedings, and winking at Gaga. At one moment of the video, Gaga rests her head on Bennett's shoulder, while another part shows a closeup of Gaga, revealing tears in her eyes. The video had a positive reception, with critics calling it "heartwarming", "emotional" and "sweet".

Accolades
The song was nominated for Record of the Year and Best Pop Duo/Group Performance at the 64th Annual Grammy Awards, while its music video received a nomination in the Best Music Video category.

Other covers

 * In 1968, schlager singer Hildegard Knef released a version of the song with German lyrics by Mischa Mleinek titled "Nichts haut mich um, aber du" ("Nothing Knocks Me Over But You").

 * In 1974, Australian singer Gary Shearston released a 1920s/30s style version. Issued on the Charisma label, it entered the UK Singles Chart on October 5, 1974, and had an eight week run on the charts with a peak position of No. 7.

Parodies

 * On the children’s show Sesame Street, Ethel Mermaid, a mermaid Ethel Merman spoof, sings “I Get a Kick Out of U”, explaining how no letter of the alphabet thrills her more than the letter U.

 * In the film Blazing Saddles, two railroad construction workers, Bart and Charlie, sing a portion of the pre-code rendition after being asked by the railroad overseer to sing him a work song.

title: I Get a Kick Out of You


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Wikipedia:Articles for deletion/Tutoritool

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was DELETE. Postdlf 00:38, 1 May 2005 (UTC)

Tutoritool

 * Delete. Advertisment.  Copyvio:  "The Tutoritool™ - the worlds first interactive Turntablism tutorial record" --  Mwanner 21:45, Apr 19, 2005 (UTC)
 * Delete. Pure Advertisement. There are ways around the copyright problem, but that's a moot point.---Isaac R 00:21, 20 Apr 2005 (UTC)
 * Speedy delete. Recreation of deleted page: "11:53, 19 Apr 2005 Mel Etitis deleted "Tutoritool" (advert/copyvio)". --cesarb 00:54, 20 Apr 2005 (UTC)
 * Comment: The prior deletion was a speedy delete. Since it was recreated by a different user, no mention was made at the original anon user's talk page of their error and there is no obvious evidence of bad faith, I do not believe that this qualifies for the recreation case in WP:CSD.  However, both versions are still copyvios.  Current version now marked as such.  Rossami (talk) 05:47, 20 Apr 2005 (UTC)
 * OK, thanks (I can't see how the page was; I just looked at the log). --cesarb 21:21, 20 Apr 2005 (UTC)
 * Delete, advert. Megan1967 05:41, 20 Apr 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


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Comprehensive School Mathematics Program

Comprehensive School Mathematics Program (CSMP) stands for both the name of a curriculum and the name of the project that was responsible for developing curriculum materials in the United States.

Two major curricula were developed as part of the overall CSMP project: the Comprehensive School Mathematics Program (CSMP), a K–6 mathematics program for regular classroom instruction, and the Elements of Mathematics (EM) program, a grades 7–12 mathematics program for gifted students. EM treats traditional topics rigorously and in-depth, and was the only curriculum that strictly adhered to Goals for School Mathematics: The Report of the Cambridge Conference on School Mathematics (1963). As a result, it includes much of the content generally required for an undergraduate mathematics major. These two curricula are unrelated to one another, but certain members of the CSMP staff contributed to the development of both projects. Additionally, some staff of the Elements of Mathematics were also involved with the Secondary School Mathematics Curriculum Improvement Study program being. What follows is a description of the K–6 program that was designed for a general, heterogeneous audience.

The CSMP project was established in 1966, under the direction of Burt Kaufman, who remained director until 1979, succeeded by Clare Heidema. It was originally affiliated with Southern Illinois University in Carbondale, Illinois. After a year of planning, CSMP was incorporated into the Central Midwest Regional Educational Laboratory (later CEMREL, Inc.), one of the national educational laboratories funded at that time by the U.S. Office of Education. In 1984, the project moved to Mid-continental Research for Learning (McREL) Institute's Comprehensive School Reform program, who supported the program until 2003. Heidema remained director to its conclusion. In 1984, it was implemented in 150 school districts in 42 states and about 55,000 students.

Overview
The CSMP project employs four non-verbal languages for the purpose of posing problems and representing mathematical concepts: the Papy Minicomputer (mental computation), Arrows (relations), Strings (classification), and Calculators (patterns). It was designed to teach mathematics as a problem-solving activity rather than simply teaching arithmetic skills, and uses the Socratic method, guiding students to figure out concepts on their own rather than directly lecturing or demonstrating the material. The curriculum uses a spiral structure and philosophy, providing students chances to learn materials at different times and rates. By giving students repeated exposure to a variety of content – even if all students may not initially fully understand – students may experience, assimilate, apply, and react to a variety of mathematical experiences, learning to master different concepts over time, at their own paces, rather than being presented with a single topic to study until mastered.

The curriculum introduced many basic concepts such as fractions and integers earlier than normal. Later in the project's development, new content in probability and geometry was introduced. The curriculum contained a range of supporting material including story books with mathematical problems, with lessons often posed in a story, designed to feature both real world and fantasy situations. One character in these books was Eli the Elephant, a pachyderm with a bag of magic peanuts, some representing positive integers and some negative. Another lesson was titled "Nora's Neighborhood," which taught taxicab geometry.

Minicomputer
One device used throughout the program was the Papy Minicomputer, named after Frédérique Papy-Lenger – the most influential figure to the project – and her husband Georges Papy. A Minicomputer is a 2 by 2 grid of squares, with the quarters representing the numbers 1, 2, 4, and 8. Checkers can be placed on the grid to represent different numbers in a similar fashion to the way the binary numeral system is used to represent numbers in a computer.

The Minicomputer is laid out as follows: a white square in the lower right corner with a value of 1, a red square in the lower-left with a value of 2, a purple square in the upper right with a value of 4, and a brown square in the upper left with a value of 8. Each Minicomputer is designed to represent a single decimal digit, and multiple Minicomputers can be used together to represent multiple-digit numbers. Each successive board's values are increased by a power of ten. For example, a second Minicomputer's squares – placed to the left of the first – will represent 10, 20, 40, and 80; a third, 100, 200, 400, and 800, and so on. Minicomputers to the right of a vertical bar (placed to the right of the first board, representing a decimal point) may be used to represent decimal numbers.

Students are instructed to represent values on the Minicomputers by adding checkers to the proper squares. To do this only requires a memorization of representations for the digits zero through nine, although non-standard representations are possible since squares can hold more than one checker. Each checker is worth the value of the square it is in, and the sum of the checkers on the board(s) determine the overall value represented. Most checkers used by students are a solid color – any color is fine. The only exception is checkers marked with a caret (^), which are negative.

An example of representing a number: 9067 requires four boards. The leftmost board has two checkers in the 8 and 1 squares (8000 + 1000). The second board has none, as the value has zero hundreds. The third board has checkers in the 4 and 2 squares (40 + 20), and the rightmost board has checkers in the 4, 2, and 1 squares (4 + 2 + 1). Together, these 7 values (8000 + 1000 + 40 + 20 + 4 + 2 + 1) total up to 9067. This would be considered a standard way to represent the number as it involves the fewest checkers possible without involving negatives. It would require fewer checkers to replace the last board with a positive checker in the 8 and a negative checker in the 1, but this is not taught as the standard.

Arithmetic can be performed on the Minicomputer by combining two numbers' representations into a single board and performing simplification techniques. One such technique is to replace checkers from the 8 and 2 squares of one board with a checker on the 1 square of the adjacent board to the left. Another technique is to replace a pair of checkers in the same square with one checker in the next higher square, such as two 4s with an 8.

Study results
The program received extensive evaluation, with over 50 studies. These studies showed broadly similar results for non CSMP students in computation, concepts and applications; however, there was a marked improvement when students were assessed according to The Mathematics Applied to Novel Situations (MANS) tests, introduced to measure students' ability to problem solve in novel situations.

Copyright
Copyright is currently held by McREL International.

Current curriculum use
Burt Kaufman, a mathematics curriculum specialist, headed the team at Southern Illinois University writing CSMP. In July 1993, he started the Institute for Mathematics and Computer Science (IMACS) with his son and two colleagues. IMACS uses elements of the EM and CSMP programs in their "Mathematics Enrichment" program. For instance, Minicomputers and "Eli the Elephant" are present in the IMACS material. IMACS is a private education business focusing on the instruction of students from first grade through high school. Including online courses, IMACS currently serves over 4,000 students across the U.S. and in over ten countries.

CSMP is also used by some homeschooling families either as a core math program or for enrichment exercises.