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Talk:Right to die

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NPOV?
I get the cleanup tag, this article is a mess, but why NPOV? Pianoman123 tagged it without (apparently) starting any discussion on the matter.
 * I would imagine the NPOV issue with this article would be the lack of information regarding views of those critical of a "right to die" such a many religious conservatives. I think this article needs to explaining the views of those who both oppose having a "right to die" as well as better explaining the views of those who argue for a "right to die". Also their needs to be some clarity that some people support the right to have one's own or a family members life support discontinued in certain circumstances but do not supports euthanasia (i.e. assisted suicide). --Cab88 15:00, 20 October 2006 (UTC)

Merger
I proposed the merger because Right to die should be covered in euthanasia as it essentially the same thing but without the POV title.-- Joe  Jklin  (  T   C  )  02:17, 11 December 2006 (UTC)

The Right to Die is something that can be theoretical, or something that can only be understood by someone with an incurable, painful disease.

We are all mortal; and if it is true that some of us have no medical help, why do they make it so difficult. Even the Oregon Law requires it be a “fatal” disease. There are many painful disabling diseased that, unfortunately, won’t kill you.Fredlaws 17:04, 17 February 2007 (UTC)

"Euthanasia" is not "Right to die"
Should be merged !!!!!! "Right-to-die" is a legal, philosophical and moral concept which may or may not be admissible for debate in the current legal climate. "Euthanasia" is a practice (rather, set thereof) which purports to rely on the "right-to-die" concept. Major clean-up required, yes. Zvozin 22:17, 13 December 2006 (UTC)

 * I agree with Zvozin's above assessment and I believe it could not have been stated any better, and therefore it should not be merged. --Chad 05:23, 11 March 2007 (UTC)

worldview
What a nonsense: To expect a "world wide view" on the right to die in a Wikipedia article. If a person wants to die, then this does not require a "world wide view". And whenever in a Wikipedia article you write about the "Right to die", you must not forget those people, WHO are suffering. Those humans are not able to write in the Wikipedia, so I do for them. Hans Rosenthal (ROHA) (hans.rosenthal AT t-online.de -- replace AT by @ ) (13032007)

 * You take it upon yourself to write for others? And in fact what you write with this assumed authority equates to "we do not need to cover more perspectives on the subject than we currently do; in fact we should be limiting the perspectives on the subject we cover to only the perspectives of those in a certain position"?  How arrogant. -- Antaeus Feldspar 04:24, 19 March 2007 (UTC)

Speaking of which, only arguments for have been presented in this article. To keep a neutral, encyclopedic style to this article, surely arguments for both sides should be presented? Rockman999 (talk) 12:16, 10 February 2009 (UTC)

This page needs to be locked. — Preceding unsigned comment added by 76.202.80.77 (talk) 22:02, 29 April 2012 (UTC)

Pro and Against Arguments section needed
We need a section which brings the arguments for and against "right to die" debate.--Inayity (talk) 08:29, 28 July 2012 (UTC)

I added some arguments for and against the right to die debate under ethics portion -Kelly Nguyen — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 01:52, 30 March 2019 (UTC)

Dignified death
I've stumbled upon this article - Dignified death. I very much do not think this article deserves to stand on its own as is. I suggest somebody either fleshes it out or redirects/merges it to this article. Just bringing it to the attention of other people - currently only one article links to it. Freikorp (talk) 11:34, 6 April 2013 (UTC)

Shall be "right to die" presented as an actual right here?
"Right to die" shall bedefined as a claim adn a term used by those who are pro-euthanasia, but not as an actual right as they pretend. It is not neutral, nor accurate. -- ClaudioSantos¿? 05:31, 25 June 2013 (UTC)

Lede sentence
We don't generally go about intentionally prejudicing readers against a topic. As I stated, the fact that not everyone agrees that assisted suicide should be a right doesn't mean that Wikipedia dismisses it - see, for instance, right to bear arms or fetal rights - and since in a number of jurisdictions one does have the legal right to assisted suicide, the idea that it's just a "controversial claim" floating out in the ether and "alleging" that a right "should" exist is not only an obvious POV push but also inaccurate. –Roscelese (talk ⋅ contribs) 05:33, 25 June 2013 (UTC)
 * We don't also have to prejudicing readers in favor of a topic. you also miss that legalization of euthanasia does not necessarily means nor is understood by the reliable sources as the enforcment of a "right" to get euthanasia -- ClaudioSantos¿? 05:38, 25 June 2013 (UTC)
 * Calling something a right doesnt automatically favour it, or force people to favour it, many people here would be opposed to a "right to bear arms" (we have rather strict gun controls in Australia). In some areas Gay Marriage rights still arent majority endorsed either. Need I go on? -- Nbound (talk) 05:51, 25 June 2013 (UTC)
 * Then neither it forces anybody against a "right", showing this "right" is actually a claim, as it is. The "right to die" is certainly, as the sources state: part of the efforts to legalize euthanasia and assisted suicide, and shall be presented as such, not as an actual right, exactly as the age of consent reform is not presented as a right to have sex with children. -- ClaudioSantos¿? 06:03, 25 June 2013 (UTC)

Request for 3rd Opinion
Hello!

My name is Dusti, and I'm responding to your request for a third opinion. To better understand the issue, can the involved parties briefly fill me in on what's going on below?  D u s t i *poke* 05:57, 25 June 2013 (UTC)

(partly c/p from above) I support the wording "The right to die is the ethical or institutional entitlement of any individual to commit suicide or to undergo voluntary euthanasia" rather than "The right to die is the controversial claim alleging that there should exist an ethical or institutional entitlement of any individual to commit suicide or to undergo voluntary euthanasia". We don't generally go about intentionally prejudicing readers against a topic. The fact that not everyone agrees that assisted suicide should be a right doesn't mean that Wikipedia dismisses it - see, for instance, right to bear arms or fetal rights - and since in a number of jurisdictions one does have the legal right to assisted suicide, the idea that it's just a "controversial claim" floating out in the ether and "alleging" that a right "should" exist is not only an obvious POV push but also inaccurate. –Roscelese (talk ⋅ contribs) 06:42, 25 June 2013 (UTC)
 * Viewpoint by Roscelese

The "right to die" is a term used in the specific context of the efforts to legalize euthanasia and assisted suicide. It is not an accepted "right" not even for jurisdictions where assisted suicide or euthanasia has been legalized (legalization of eutahnasia does not imply the enforcment of such a "right to die". There is not even consensus on the meaning neither the pertinence of the term, even for those who are pro-euthanasia. . Those facts about the term are the facts to be represented in the lede, instead of presenting it as a actual existing right as could pretend those favoring euthanasia. Even the cited article about fetal rights is more conservative and defines it in terms of a possibility not as a fact (..."may be entitled"...) while this article is showing the thing as it was a matter of fact the existence of such "right to die" while in fact it is not included in any Human rights Declaration, not even recognized in any Constitutional Law. -- ClaudioSantos¿? 14:45, 25 June 2013 (UTC)
 * Viewpoint by ClaudioSantos

 * 3rd Opinion by Dusti

In reviewing the conflict, it's simply the opening text that's being disputed. From what I understand, there are two different sentences that have been suggested:

 * "The right to die is the ethical or institutional entitlement of any individual to commit suicide or to undergo voluntary euthanasia"
 * "The right to die is the controversial claim alleging that there should exist an ethical or institutional entitlement of any individual to commit suicide or to undergo voluntary euthanasia"

What we have to keep in mind with an article like this is that it needs to remain neutral, regardless of our feelings on the issue. Looking at the two leads, the first lead insinuates a point of view The right to die is the ethical or institutional entitlement.... whereas the secondary lead, The right to die is the controversial claim alleging....

By keeping policy in mind, and by keeping a neutral point of view, I'm going to have to say that the second lead is the best start for the article. It sets the neutral tone for a great article.  D u s t i *poke* 17:01, 25 June 2013 (UTC)
 * OK. Obviously I disagree, but that's what 3O is for. Your comment mentions that you think stating it as a right is non-neutral; since my concern is the use of prejudicial words controversial and alleging (as I said, all "rights" are "controversial" to those who oppose them, even widely accepted ones), what do you think of a compromise wording like "The right to die is the view that there exists an ethical..." etc.? "View" is a term used elsewhere on WP. –Roscelese (talk ⋅ contribs) 17:21, 25 June 2013 (UTC)
 * Collaboration is always desired. If the two of you are able to come up with an alternate intro, definitely do so! :)  D u s t i *poke* 01:24, 26 June 2013 (UTC)
 * I'm asking you in advance. It would be nice if Claudio would agree to a compromise, but I'm also preemptively seeking a third opinion from you again since you are not a single-purpose anti-euthanasia account. –Roscelese (talk ⋅ contribs) 20:15, 26 June 2013 (UTC)

Hmmm, I think that you also have the history on mind. In this case specifically the history of ClaudioSantos as known anti-euthanasia "campaigner"! The Banner talk 01:22, 26 June 2013 (UTC)
 * User:The Banner: As you already know I won't engage in any discussion started with that sort of comments from you to me, but I shall redirect them to admins:  who are to decide if you are again  wikihounding me. -- ClaudioSantos¿? 02:26, 26 June 2013 (UTC)
 * Ow, afraid for some background details? The Banner talk 09:22, 26 June 2013 (UTC)
 * And I am aware that you immediately started complaining about wikihouding with a admin. That admin asked us to behave politely, an accusation about wikihouding is not polite! The Banner talk 09:56, 26 June 2013 (UTC)
 * I am not accusing you, I am leaving the issue and the decision to an admin. I have to report your comment due: as far as I know the admins explicity and repeateadly prohibited you to do any comment such the last one you did about me. Any further concern just talk with the admins. This conversation is over. -- ClaudioSantos¿? 17:02, 26 June 2013 (UTC)

On the topic> reliable sources like this one shall be considered to give an actual definition of the term, and this is not the unique reliable source that start questioning if there exist such a right and also shows that even inside the movement pro eutahansia the pertinence of the term is also a question. Authors like Ian Dowbiggin have also shown that this term emerged as an attempt to clean the euthanasia associationts from the word "euthanasia" after WWII. -- ClaudioSantos¿? 02:44, 26 June 2013 (UTC)
 * I'm having trouble figuring out what you're trying to say in this comment. Do you or do you not agree that "view" is the more neutral term used in similar articles? (As well, citing a single source that disagrees that a right to die exists is unlikely to prove convincing to users who have access to the Internet, ie. all users, and can easily find many more sources of equal quality that do believe it exists.) –Roscelese (talk ⋅ contribs) 20:13, 26 June 2013 (UTC)
 * Well to avoid you too much job: I do agree with the third opinion: my version is more appropiate than the other. And let notice you haven't cited any reliable source supporting your claim at all.-- ClaudioSantos¿? 01:43, 27 June 2013 (UTC)
 * Okay, so you're not even trying. Good to know. –Roscelese (talk ⋅ contribs) 16:22, 27 June 2013 (UTC)
 * I can understand you agree, but your version is totally POV and it lacks sources about that. So I have changed in into a non-official (...) entitlement, what is the most neutral wording appropriate here. The Banner talk 05:25, 27 June 2013 (UTC)

If I may add an opinion, on reading the two phrasings collected by Dusti on the 25th, I was struck that one asserted the validity of the right and the other asserted that the right was a claim. The former seems inappropriate given that it is such a contentious matter (beyond WP) but the latter seems incoherent: a right cannot be a claim. The beginning of ClaudioSantos's explanation of his viewpoint seems to me a much better basis for a lede sentence, though we could trim and adjust it a little: "The "right to die" is a principle debated in the context of efforts to legalize euthanasia and assisted suicide." (I have replaced "term used" with "principle debated" to avoid subtly denying the validity of the right in the lede, which would be as inappropriate as asserting it.) NebY (talk) 18:29, 29 June 2013 (UTC)
 * The difficult part is that there is an official "Right to Die" (legal voluntary euthanasia, under strict conditions legal to assist with suicide) in The Netherlands while Canada is working on it. So it is definitely not a wild claim, as CS wants to put it down, nor a widespread formal right. The Banner talk 22:19, 29 June 2013 (UTC)
 * I could not find any source for the "unofficial right" wording. Neither any source sustaining that legalization of euthanasia implies a "right to die". I am still waiting for any source from the other editors to support the proposed versions. They shall start with providing those reliable and verifiable sources. --ClaudioSantos¿? 05:44, 4 July 2013 (UTC)
 * Ah, here we go again. I have reverted your controversial edit as inapproriate for the lead. The Banner talk 06:59, 4 July 2013 (UTC)
 * As someone who has not been involved with this article, the current lead seems quite neutral, however I don't understand the phrase "institutional entitlement". Is this intended to say that an institution can commit suicide (or voluntary euthanasia)? Also, I think the last paragraph of the lead is WP:UNDUE for the lead, and should be relegated to a section (Religious views?) in the body of the article. - MrX 17:31, 4 July 2013 (UTC)
 * The Banner: the "controversial" version is the one your restored. A non-involved editor also endorse my version as a better one. And another editor also endorsed my point of view on the topic and on the lede, that is instead of the version you restored. Actually you have introduced a change talking about a "unofficial right to die" which is clearly your very original point of view, unsourced and unreliable, are you really trying to help providing a sourced wording or just trying to edit based on your personal point of view, if the last just remind WP:OR --ClaudioSantos¿? 20:16, 4 July 2013 (UTC)
 * Sorry, I don't look up WP:OR. Reading the history of your talk page explains much more where you are coming from and what your objectives are. The Banner  talk 20:22, 4 July 2013 (UTC)
 * I'm sure there's some neutrally worded compromise that we can come up with. It would be nice to find a reliable source to define this, but since the concept is so politically/emotionally charged, that may not be possible. - MrX 20:29, 4 July 2013 (UTC)

POV and OR
It was predictable that these tags would appear here, now CS could not change the article to his liking. In my opinion, the POV tag is absolute nonsense. Regarding the OR tag: what sections do you regard as "own research", CS? The Banner talk 20:19, 4 July 2013 (UTC)
 * The lede is absolutely unsourced and nothing in the lede is mentioned in the body. --ClaudioSantos¿? 21:17, 4 July 2013 (UTC)
 * It is fairly rare for a lead and lead sentence to be sourced. The lead should be/is only a summary of the article. So you will find your sources in the Ethics section. The Banner talk 23:19, 4 July 2013 (UTC)
 * Could we take the Ethics section, which is is sourced, and use it as a starting point? Perhaps an opening sentence like this:

 * "The right to die is part of a bioethics debate concerned with whether individuals are entitled to commit suicide or to undergo voluntary euthanasia, particularly in the cases of terminal illness and long term suffering."

 * This is similar to what Neby proposed, and avoids words like alleged and controversial. I offer this only as a starting point -- it would need some wordsmithing. - MrX 22:36, 4 July 2013 (UTC)
 * For anyone who has access to Questia, there are many, many scholarly sources on this subject. As expected, they're fairly circumspect about defining what the phrase means, beyond simply saying that it is an ongoing social/ethical/medical/political debate. - MrX 22:36, 4 July 2013 (UTC)

Pfff, why do we mention an incomplete list of the options that are named as "Right to die"? We should name them all, or none at all. Beside the suicide and voluntary euthanasia you have also the passive euthanasia (refusal of treatment) in various variations. The Banner talk 23:44, 4 July 2013 (UTC)
 * Are you starting a new discussion or responding to me? If the latter, could you please offer an alternative wording that might address the concerns? - MrX 23:51, 4 July 2013 (UTC)
 * A related but new discussion: what should we put in the lead, all variations or none. Removal of all can take quite some heat out of this discussion. The Banner talk 00:05, 5 July 2013 (UTC)

Perhaps, rather that this simmering tag edit war, we could discuss how to improve this article so that we don't need tags. - MrX 21:25, 8 July 2013 (UTC)
 * I still agree with users, like Mr X. who noticed the claimed "right to die" is just a disputed but not actual right. A lead portraying the right to die as an human right is just POV promotion of euhanasia, and obviously unsorced, not any human rights declaration includes such a right. -- ClaudioSantos¿? 01:50, 5 January 2015 (UTC)
 * The present intro is neutral and sourced. Why you still see it as POV I don't know. The Banner talk 01:53, 5 January 2015 (UTC)
 * Where is the source for claiming that this is an human right? why you removed the tag despite of this discussion was not over and Mr X and other editors did NOT agree with your position and proposed different versions on the lead? why are you again removing it again despite of you are an involved part of the content dispute? -- ClaudioSantos¿? 02:04, 5 January 2015 (UTC)
 * The title of the article is "Right to die" so I don't see the need to source that this is a human right. I don't support this tag either. The article describes how proponents view the right to die as well as critics. I think you are arguing more along the lines as to whether or not this article should even exist. LesVegas (talk) 17:49, 5 January 2015 (UTC)
 * All WP articles need sources. It's how we keep it from being the bank of lies people see it as.Weegeerunner (talk) 18:23, 5 January 2015 (UTC)
 * @LesVegas: The "right to die" is certainly, as the sources state: part of the efforts to legalize euthanasia and assisted suicide, and shall be presented as such, not as an actual "human right", as it is showed in the current first paragraph. The leading paragraph should preciselly show what is on the body of the article, and certainly the body is not stating that the "right to die" is an actual "human right". Please note a 3rd opinion request was triggered before and some editors endorsed my position: we can't show "right to die" as an "human right", since that is an unsourced and false claim, but a POV claim, the claim poponents of legalizing euthanasia claim. Also in this thread a third alternative version was proposed. None of the porposed alternatives claim the right to die is an actual human right, but all proposed version, more or less, worded the thing like this: "The right to die is the controversial claim alleging that there should exist an ethical or institutional entitlement of any individual to commit suicide or to undergo voluntary euthanasia", which stick to what is also stated in the body. --ClaudioSantos¿? 01:17, 6 January 2015 (UTC)
 * Do you have sources for part of the efforts to legalize euthanasia and assisted suicide, Claudio? The Banner talk 04:27, 7 January 2015 (UTC)

 * Just noting as an uninvolved editor that I see no reason to have the POV or OR tags in this article. Jabba the Hot (talk) 02:23, 23 January 2015 (UTC)

Euthanasia in the United States
The US section under Legal Documents by country requires expansion. It would be good to provide some historical information, because Euthanasia is just one category that falls under what many understand as the right to die.

The term 'right to die' has been interpreted in a number of ways, including issues of suicide, passive euthanasia, active euthanasia, assisted suicide, and physician assisted suicide. As health of citizens is considered a police power left for individual states to regulate, it was not until 1997 that the US Supreme Court made a ruling on the issue of assisted suicide and one's right to die. In 1997 the Supreme Court heard two appeals arguing that New York and Washington statutes that made physician assisted suicide a felony violated the equal protection clause of the Fourteenth Amendment. In a unanimous vote, the Court held that there was no constitutional right to physician assisted suicide and upheld state bans on assisted suicide. While in New York this has maintained statutes banning physician assisted suicide, the Court's decision also left it open for other states to decide whether they would allow physician assisted suicide or not.

Since 1997, four states in the US have recognized the right to die with dignity. Oregon, Washington, and Vermont, in 1997, 2009, and 2013 respectively, have laws that provide a protocol for the practice of physician assisted suicide. The law in these three states allows terminally ill adult patients to seek lethal medication from their physicians. Montana's law, passed in 2009, does not provide a protocol for the practice, but rather provides legal protection for physicians in the case that they write a prescription for lethal medication upon patient request.

In early 2014, a New Mexico Second District Judge Nan Nash ruled that terminally ill patients have the right to aid in dying under the state constitution, ie. making it legal for a doctor to prescribe a lethal dose of medication to a terminally ill patient. The ultimate decision will be made with the outcome of New Mexico's Attorney General's appeal to the ruling.

Mdickey17 (talk) 00:51, 27 April 2015 (UTC)

Lecretia Seales
I've just created Lecretia Seales - can you help expand it? She is worth mentioning in this article too. Tayste (edits) 20:14, 4 June 2015 (UTC)

Grammar Edits and Adding Information
Hello, I am Kelly and I am a student editor assigned to edit this article. Please let me know if you end up reverting my edits so I know what I did wrong!

Intro: Grammar and citation Changed passive voice to active, remove and added articles, removed redundant words, removed commas, fixed some sentences that had unclear antecedents, and added a citation when summarized a philosopher. Broken up some sentences due to length and flow Fixed more passive sentences to better the sentence structure

United States Added information about the right to die movement and major cases that highlight and propagated this movement. Added information in the US section of how the right to die movement began and how it caused major deabte about the issues of legal death. Copied over from sandbox (https://en.wikipedia.org/wiki/User:Kjsnguyen/sandbox) — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 19:58, 29 March 2019 (UTC)

Added a map showing which states allow the right to die and which does not — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 03:57, 28 March 2019 (UTC)

Added a new map due for the united states section — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 03:35, 29 March 2019 (UTC)

Header

Added a picture near the title — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 03:44, 29 March 2019 (UTC)

-Hi Kelly I fixed the image size and added a caption to your picture-Andrew Ta

Ethics Added more information on arguments for and against right to die. Used literature reviews to see how did the right to die come about. — Preceding unsigned comment added by Kjsnguyen (talk • contribs) 21:23, 29 March 2019 (UTC)

Also fixed punctuation and grammar to better the flow

Socrates?
Why is David’s The Death of Socrates featured on this page? Socrates didn’t commit suicide; he drank the hemlock under duress as a form of execution. Seph Shewell Brockway (talk) 21:48, 27 February 2020 (UTC)

Workplan for Edits
Hello, we are graduate student editors assigned to edit this article. Our work plan is as follows:

Article chosen Right to Die

'''Why this one? Include WP rating scale? How fit with your interests. Other details as desired''' WP rating: Start Class This article has significant room for improvement and relates to geriatric/end of life care.

You WP editing team (up to 3) K, G, S

Initial Analysis of the article When comparing to other “Right to…” articles, we noticed that this article does not have a clear definition/background section. Furthermore, there is limited information about the right to die in the United States.

Overall organization, what changes Overall, we will enhance the quality of this page by providing a standard “Definition” section. We may augment other sections depending on necessity.

What will you add? N/A

What will you remove? N/A

What will you augment? Right to die, United States subsection

What will you decrease coverage of? N/A

'''Roles in the project. List members and planned roles.''' - Overseer: S - Researcher: K - Editor: G

Team coordination plan: - We will communicate over private Slack messages. - We will meet regularly during our classes. - We will collaborate over Google Drive to organize files.

WIP presenter - K

Peer review from another team (merely suggestions): -Tighten up the anecdotes of the 3 major cases--less re-stating at the end, more active voice -citation is still needed for sentence two of the Canada subsection--I suspect it was referring to the 5, not 6, plaintiff Gloria Taylor case? -Under "Ethics", define what TADA is/link it -Maybe rename Ethics as "Ethical Arguments"? -Remove religion from the introduction as it is restated under another subheadingRose811811 (talk) 03:29, 17 September 2021 (UTC)

- I think you mentioned in class that G would be adding a section on medical perspectives, will that still be added? I think that would be really valuable for the page. - You're editing the heading of the United States page right? I think it looks pretty solid so far.

Using "Controversial" in the short description
Should the term "Controversial" be used in the short description? Helper201 (talk) 17:48, 23 June 2022 (UTC)

I agree with the IP edit that we shouldn't use the term "Controversial" in the short description. This could be applied to thousands of Wikipedia short descriptions. Virtually every view, ideology, stance etc could be considered controversial to some degree. Using such a term here is unnecessary and comes across as original research and/or not respecting a neutral point of view. Subjects such as Anti-abortion movements could be considered controversial by some for example, and yet this is one of a vast array of examples where such odes to controversy are not found in the short description. Helper201 (talk) 16:55, 23 June 2022 (UTC)
 * The essence is that the principle of the "right to die" IS controversial to the bone and therefore is not POV as the IP claims. The Banner  talk 17:02, 23 June 2022 (UTC)
 * Its completely unnecessary to include here. As I stated this could be applied to the short descriptions of so many thousands of other so called controversial topics, but isn't, for good reason. Right to life could be classed as controversial, pro-abortion, anti-abortion, suicide, left politics, right politics, drug use etc. A wider consensus should be achieved before such terms are added to short descriptions as this could be applied to so many other subject matters. What criteria has this met that those other subjects have not? Who has decided this criterion? What reliable sources does this claim come from etc? Helper201 (talk) 17:10, 23 June 2022 (UTC)
 * The RFC you have slapped on this starting discussion is also unnecessary. The Banner  talk 17:52, 23 June 2022 (UTC)
 * Looking at the previous discussions I think starting up an RfC and getting outside opinion was appropriate. There are too many discussions about 'controversial' here and this should stop those one way or the other. NadVolum (talk) 12:39, 24 June 2022 (UTC)

 * This does seem a bit premature for an RFC, but since I'm here anyway I'd say no, it shouldn't be used there in this case. Doing so doesn't seem to comport with the purpose of short descriptions, and in particular Short_description, which says that short descriptions should "start with the most important information". I can understand the impulse, since much of the article is about the controversy(ies). But as WP:SHORTDESC notes, the short description is not meant to summarize the article. So FWIW, I don't think this is the way to go.-- Visviva (talk) 20:47, 23 June 2022 (UTC)
 * To my mind, the primary issue with the short description is not whether or not it includes the particular descriptor of "controversial" (I think there are probably plenty of permutations on the shortdesc where it would work just fine), but the issue is rather the fact that the description is woefully deficient in providing any kind of meaningful understanding of the topic. Of course, the concept is to some extent self-descriptive from the article title alone, but if there is to be a short description, it really ought to have at least a little more meat on the bones in terms of description and contextualization. SnowRise let's rap 16:16, 25 June 2022 (UTC)
 * No it shouldn't - The word moral is there already, saying controversial is duplication. Anyway what's there is nowhere near being a short description of the topic. The first sentence of the article can easily be shortened down to somthing suitable. In fact I think 'based on the opinion' is redundant in th first sentence. NadVolum (talk) 12:33, 24 June 2022 (UTC)

 * Not necessary. "Legal and moral concept" is fine in terms of neutrality.Senorangel (talk) 20:42, 24 June 2022 (UTC)
 * Yep, remove it. ~ HAL  333  02:33, 27 June 2022 (UTC)
 * No, unnecessary – short descriptions are only supposed to have the most basic information to identify the field of the article and distinguish it from other articles with similar names. Per WP:SDNOTDEF, it should "use universally accepted facts that will not be subject to rapid change, avoiding anything that could be understood as controversial or judgemental". —Mx. Granger (talk · contribs) 20:31, 28 June 2022 (UTC)
 * No, and probably don't even call it "controversial" in the first paragraph. What's there is already pretty good, imho. Ovinus (talk) 05:26, 30 June 2022 (UTC)
 * No not appropriate for a short description. I also agree it should not be in the first paragraph. Adoring nanny (talk) 19:25, 4 July 2022 (UTC)
 * No - saying controversial is not necessary in the short description. Iamreallygoodatcheckers (talk) 05:17, 5 July 2022 (UTC)
 * No this is not appropriate. AlloDoon (talk) 20:05, 12 July 2022 (UTC)

Introduction needs stronger references
Who is "Pilpel and Amstel"? How did the quotation from their work support or add to the introduction it was placed in? The article's introduction should have references directly supporting its definitions. 2600:1700:CDA:A2C0:845E:BF52:B14D:7218 (talk) 00:44, 3 July 2022 (UTC)

 * Note: the IP already removed the text (s)he disagrees with. Fir clarity sake, I did but it here:

"Proponents typically associate the right to die with the idea that one's body and one's life are one's own, to dispose of as one sees fit. However, a legitimate state interest in preventing suicide is often up for debate. Pilpel and Amsel wrote: "Contemporary proponents of 'rational suicide' or the 'right to die' usually demand by 'rationality' that the decision to kill oneself be both the autonomous choice of the agent (i.e., not due to the physician or the family pressuring them to 'do the right thing' and commit suicide) and a 'best option under the circumstances' choice desired by the stoics or utilitarians, as well as other natural conditions such as the choice being stable, not an impulsive decision, not due to mental illness, achieved after due deliberation, etc.""

The Banner talk 21:07, 12 July 2022 (UTC)

Should just be an option possible in every hospital
Why not considering a "game over"? A possibility for every human being that doesn't desire to continue living. "Selbsmordrecht". 178.197.234.102 (talk) 15:34, 22 September 2022 (UTC)

That's a decision to be made by politicians, not by encyclopedia writers. Btw: maybe you can look at the Swiss situation. Erik Wannee (talk) 07:27, 23 September 2022 (UTC)

Then again, why not consider the possibility that many people want the right to continue living, but feel of little or no value/are under pressure to end their lives/fear that end of life care might be of poor quality? So, before rushing to allow the killing older people, should we not demand decent, well funded, end of life care as an option in every hospital and care home? — Preceding unsigned comment added by 95.149.166.169 (talk • contribs)

Philosophers
Another editor placed a two sections in the lede about the point of view of a philosopher. IMHO, this belongs not in the lede and would fit better in the section "Ethics". But in fact, I have doubt if it belongs in the article at all. Opinions please. The Banner talk 12:37, 16 October 2023 (UTC)

title: Talk:Right to die


text: Template:Sailing ship elements

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

title: Template:Sailing ship elements


text: Category:Belgian explorers

title: Category:Belgian explorers


text: Category:Land reform in Ireland

title: Category:Land reform in Ireland


text: User talk:67.173.82.43

title: User talk:67.173.82.43


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Michael Alford (historian)

Michael Alford (1587 – 11 August 1652) (real name Griffith) was an English Jesuit missionary and ecclesiastical historian. He left two major works, Britannia Illustrata, Annales Ecclesiastici et Civiles Britannorum also known as Annales Ecclesiae Britannicae.

Life
Michael Alford was born in London in 1587. He entered the novitiate at Louvain in 1607. he studied philosophy at Seville and theology at Leuven. Subsequently, he was assigned to be a minister to English gentry, merchants, and sailors in Naples. From there he was sent to Rome. Around August 1621 he became rector at the Jesuit college in Ghent.

Late in 1628 or perhaps the subsequent year, he was sent to the English mission. Thomas Campbell says that Alford's real name was Griffith, and that he passed as John Flood, the aliases being used to escape detection. Upon landing at Dover he was mistakenly arrested on suspicion of being Father Richard Smith, Bishop of Chalcedon, for whose apprehension the government had offered a reward. A copy of Thomas s Kempis' Imitation of Christ was found on his person, thus arousing suspicion of his being a priest. His captors conveyed him to London, "but as his person in no respect corresponded with the description of the bishop, he was restored to liberty through the mediation of Queen Henrietta Maria".

The county of Leicester became the chief district of Father Alford's missionary work for the next thirty-three years. In 1636 he was appointed rector of the "Residence" of St Anne, comprising the county of Leicester. He resided at Holt, where he employed his leisure in composing his learned works. There is also a tradition that he was also at the covert College of St. Francis in Combe, Herefordshire, which held a considerable library.

In order to put the finishing stroke to his Annales Ecclesiae Britannicae he obtained leave to retire to the College of St. Omer in the spring of 1652, and while there he succumbed a fever on 11 August the same year. The annals were published in Liege in 1663, eleven years after his death.

title: Michael Alford (historian)


text:
Roses Are Red (Aqua song)

"Roses Are Red" is a song by Danish dance-pop group Aqua. It was released in September 1996 as their second single—their first under the name of Aqua, as their debut single had been released under the name of Joyspeed. The track would also later feature on Aqua's debut album, Aquarium (1997).

The single was successful primarily in Scandinavia, where it reached No. 1 in their native Denmark as well as No. 2 in Norway and No. 5 in Sweden. Unlike the subsequent singles from Aquarium, "Roses Are Red" did not achieve widespread distribution or airplay outside Scandinavia.

Track listing
Denmark CD single
 * 1) "Roses Are Red" (radio edit) – 3:33
 * 2) "Roses Are Red" (original version) – 3:43
 * 3) "Roses Are Red" (extended version) – 5:58
 * 4) "Roses Are Red" (club version) – 7:00
 * 5) "Roses Are Red" (club edit) – 4:14
 * 6) "Roses Are Red" (Disco 70s Mix) – 3:17
 * 7) "Roses Are Red" (radio instrumental) – 3:44

iTunes (21 April 2017)
 * 1) "Roses Are Red" (Svenstrup & Vendelboe Remix edit) – 3:22
 * 2) "Roses Are Red" (Scenstrup & Vendelboe Remix) – 5:22
 * 3) "Roses Are Red" (original version) – 3:43
 * 4) "Roses Are Red" (instrumental) – 3:42

title: Roses Are Red (Aqua song)


text:
User talk:ManuP~enwiki

Welcome!

'''Hello,, Welcome  to Wikipedia! '''I hope you like working here and want to continue. If you need help on how to name new articles, look at Naming Conventions, and for help on formatting the pages visit the Manual of Style. If you need general help, look at Help and the FAQ, and if you can't find your answer there, check the Village pump (for Wikipedia related questions) or the Reference Desk (for general questions). There's still more help at the Tutorial and the Policy Library. Also, don't forget to visit the Community Portal — and if you have any more questions after that, feel free to post them on my New-Users' Talk Page.'''

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Happy editing! Mel Etitis ( Μελ Ετητης ) 21:07, 10 Apr 2005 (UTC)

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title: User talk:ManuP~enwiki


text:
Tented roof

A tented roof (also known as a pavilion roof) is a type of polygonal hipped roof with steeply pitched slopes rising to a peak. Tented roofs, a hallmark of medieval religious architecture, were widely used to cover churches with steep, conical roof structures.

In the Queen Anne Victorian style, it took the form of a wooden turret with an octagonal base with steeply pitched slopes rising to a peak, usually topped with a finial. A distinctive local adaptation of this roof style was widely used in 16th- and 17th-century Russian architecture for churches, although there are examples of this style also in other parts of Europe. It took the form of a polygonal spire but differed in purpose in that it was typically used to roof the main internal space of a church, rather than as an auxiliary structure. The same architectural form is also applied to bell towers.

The term "tent roof" may also be applied in modern architecture to membrane and thin shell structures comprising roofs of modern materials and actual tents.

Russian tent-like churches

The "tent-like church" (шатровая церковь) is a national type of church that was developed in late medieval Russia. It marks a sharp departure from the traditions of Byzantine architecture which never put emphasis on verticality. Sergey Zagraevsky has argued that tented roofs have something in common with European Gothic spires. This architectural development has been described as a Russian parallel to the Gothic architecture of Western Europe. In this local adaptation of the tent roof it took the form of either:

 * a polygonal roof made of wood, where wood logs are laid both parallel to the sides of the roof, and across the corners to form squinches, which makes the roof high and rather pointed.
 * a roof of similar shape (thin, pointed, nearly conical), made of brick or stone. The lower sections of such a roof are usually constructed of a series of roofed small dormers with gables of semi-circular or onion shape.

Tented roofs are thought to have originated in the Russian North, as they prevented snow from piling up on wooden buildings during long winters. In wooden churches (even modern ones) this type of roof is still very popular. The earliest specimen of such a church was recently transported to an abbey in Vologda. Another notable example is an 18th-century church in Kondopoga, Karelia.

The Ascension church of Kolomenskoye, built in 1532 to commemorate the birth of the first Russian Tsar Ivan IV, often is considered the first tented roof church built in stone. However, Zagraevsky has argued that the earliest use of the stone tented roof was in the Trinity Church in Alexandrov, built in 1510s.

Tented roof design has been prone to most unusual interpretations. Some scholars, for example, view hipped roofs of this variety as phallic symbols. It's more likely, however, that this type of design symbolised high ambitions of the nascent Russian state and liberation of the Russian art from Byzantine canons after Constantinople's fall to the Turks.

Tented churches were exceedingly popular during the reign of Ivan the Terrible. Two prime examples dating from his reign employ several tents of exotic shapes and colours arranged in a complicated design. These are the Church of St. John the Baptist in Kolomenskoye (1547) and Saint Basil's Cathedral on the Red Square (1561). The latter church unites nine hipped roofs in a striking circular composition.

In the 17th century tented roofs were placed in a row, sometimes producing astonishing decorative effects. The first instance of this type is the Marvellous Church in Uglich, whose three graceful tents remind one of three burning candles. They also became a typical architectural solution for church bell towers. In the Nativity church at Putinki (Moscow) this trend was pushed to its limit, as there are five major and three minor tents used in the construction.

It is said that Patriarch Nikon, who often passed near Putinki church on his way to the Trinity, considered the monument to be in violation of canonical rules of Byzantine architecture and proscribed building tented churches altogether. During his time at office, many beautiful tented churches were demolished, notably the ones in Staritsa and the Moscow Kremlin. Only in the late 19th century was the ban lifted, and the tented roof design was revived in such remarkable monuments as the Church of the Savior on Blood in Saint Petersburg and St. Peter and Paul's Cathedral in Peterhof.

title: Tented roof


text: User talk:131.162.147.143

title: User talk:131.162.147.143


text:
The Living Soap

The Living Soap was a BBC North fly on the wall documentary series broadcast in 1993, which set out to show the everyday lives of six students sharing a house in Manchester. The six chosen students gave up their privacy for one year in return for free rent and the chance to be on television. Out of the original six participants, four of them left the show and were replaced by other willing students, chosen by a public telephone vote. Although the series was groundbreaking, The Living Soap attracted the wrong kind of controversy and was taken off the air after about five months, though filming continued. The remaining housemates appeared in two one-hour specials later on in 1994.

The Living Soap differs from most of today's reality shows because, to achieve the sense of currency suggested by the show's name, each episode was aired as soon as it was made. Therefore, the depiction of everyday life was inevitably distorted from episode two onwards by the fact that the subjects were on television every week (students outside the programme criticised it for being completely untrue compared to real life as a student).

The programme's subjects complained about the way they were portrayed due to the editing carried out by the show's producers and directors, which included Spencer Campbell. In an episode of the 2008 Channel 4 documentary series How TV Changed Britain, former housemate Colin Rothbart explained that he took part in the show not to be famous, but for "a laugh" and to use as a stepping stone into a career in television. Also interviewed was Spencer Campbell, who claimed to have developed the concept of a "diary room", in which reality television participants talk privately to a camera.

title: The Living Soap


text: User talk:195.93.21.65

title: User talk:195.93.21.65


text: User talk:24.13.193.84

title: User talk:24.13.193.84


text:
Carnaval (Schumann)

Carnaval, Op. 9, is a work by Robert Schumann for piano solo, written in 1834–1835 and subtitled Scènes mignonnes sur quatre notes (Little Scenes on Four Notes). It consists of 21 short pieces representing masked revelers at Carnival, a festival before Lent. Schumann gives musical expression to himself, his friends and colleagues, and characters from improvised Italian comedy (commedia dell'arte). He dedicated the work to the violinist Karol Lipiński.

Background
Carnaval had its origin in a set of variations on a Sehnsuchtswalzer by Franz Schubert, whose music Schumann had discovered only in 1827. The catalyst for writing the variations may have been a work for piano and orchestra by Schumann's close friend Ludwig Schuncke, a set of variations on the same Schubert theme. Schumann felt that Schuncke's heroic treatment was an inappropriate reflection of the tender nature of the Schubert piece, so he set out to approach his variations in a more intimate way, working on them in 1833 and 1834.

Schumann's work was never completed, however, and Schuncke died in December 1834, but he did re-use the opening 24 measures for the opening of Carnaval. Pianist Andreas Boyde has since reconstructed the original set of variations from Schumann's manuscript (published by Hofmeister Musikverlag), premiered this reconstruction in New York and recorded it for Athene Records. Romanian pianist Herbert Schuch has also recorded this reconstruction, with his own editorial emendations, for the Oehms Classics label.

The 21 pieces are connected by a recurring motif. The four notes are encoded puzzles, and Schumann predicted that "deciphering my masked ball will be a real game for you." In each section of Carnaval there appears one or both of two series of musical notes. These are musical cryptograms, as follows:

 * A, E♭, C, B – German: A–Es–C–H (the Es is pronounced as a word for the letter S)
 * A♭, C, B – German: As–C–H
 * E♭, C, B, A – German: as Es–C–H–A'''

The first two spell the German name for the town of Asch (now Aš in the Czech Republic), in which Schumann's then fiancée, Ernestine von Fricken, was born. The sequence of letters also appears in the German word Fasching, meaning carnival. In addition, Asch is German for "Ash", as in Ash Wednesday, the first day of Lent. Lastly, it encodes a version of the composer's name, Robert Alexander Schumann. The third series, S–C–H–A, encodes the composer's name again with the musical letters appearing in Schumann, in their correct order.

Heinz Dill has mentioned Schumann's use of musical quotes and codes in this work. Eric Sams has discussed literary allusions in the work, such as to novels of Jean Paul.

In Carnaval, Schumann goes further musically than in Papillons, Op. 2, for he himself conceives the story for which it serves as a musical illustration. Each piece has a title, and the work as a whole is a musical representation of an elaborate and imaginative masked ball during carnival season. Carnaval remains famous for its resplendent chordal passages and its use of rhythmic displacement and has long been a staple of the pianist's repertoire.

Both Schumann and his wife Clara considered his solo piano works too difficult for the general public. (Frédéric Chopin is reported to have said that Carnaval was not music at all. Chopin did not warm to Schumann on the two occasions they met briefly and had a generally low opinion of his music.) Consequently, the works for solo piano were rarely performed in public during Schumann's lifetime, although Franz Liszt performed selections from Carnaval in Leipzig in March 1840, omitting certain movements with Schumann's consent. Six months after Schumann's death, Liszt would write to Wilhelm Joseph von Wasielewski, Schumann's future biographer, that Carnaval was a work "that will assume its natural place in the public eye alongside Beethoven's Diabelli Variations, which in my opinion it even surpasses in melodic invention and conciseness".

Sections
The work has 21 sections, plus a separate line in between the 8th and 9th sections, titled Sphinxes, that contains a description of the aforementioned musical codes. Sections 16 and 17 are actually a single piece with the middle section having its own title; they are commonly numbered separately.

1. Préambule (A♭ major; Quasi maestoso)
 * The Préambule is one of the few pieces in the set not explicitly organized around the A–S–C–H idea. It was taken from the incomplete Variations on a Theme of Schubert. The theme was Schubert's Sehnsuchtswalzer, Op. 9/2, D. 365.

2. Pierrot (E♭ major; Moderato)
 * This is a depiction of Pierrot, a character from the commedia dell'arte, commonly represented in costume at a ball.

3. Arlequin (B♭ major; Vivo)
 * This is a depiction of Harlequin, another character from the commedia dell'arte.

4. Valse noble (B♭ major; Un poco maestoso)

5. Eusebius (E♭ major; Adagio)
 * Depicting the composer's calm, deliberate side.

6. Florestan (G minor; Passionato)
 * Depicting the composer's fiery, impetuous side. Schumann quotes the main waltz theme from his earlier work Papillons, Op. 2, in this movement.

7. Coquette (B♭ major; Vivo)
 * Depicting a flirtatious girl.

8. Replique (B♭ major – G minor; L'istesso tempo)
 * A 'reply' to the coquette.

—. Sphinxs
 * This consists of three sections, each consisting of one bar on a single staff in bass (F) clef, with no key, tempo, or dynamic indications. The notes are written as breves or double whole notes. The pitches given are the notes E♭C B A (SCHA) and A♭C B (AsCH) and A E♭C B (ASCH). Many pianists and editors, including Clara Schumann, advocate for omitting the Sphinxs in performance.

9. Papillons (B♭ major; Prestissimo)
 * This piece is unrelated to his earlier work of the same name.

10. A.S.C.H. S.C.H.A. (Lettres Dansantes) (E♭ major; Presto)
 * Despite the title, the pattern used is As–C–H.

11. Chiarina (C minor; Passionato)
 * A depiction of Clara Schumann.

12. Chopin (A♭ major; Agitato)
 * An evocation of his colleague Frédéric Chopin.

13. Estrella (F minor; Con affetto)
 * Depicting Ernestine von Fricken.

14. Reconnaissance (A♭ major; Animato)
 * Likely depicting Schumann and Ernestine recognizing each other at the ball.

15. Pantalon et Colombine (F minor (ends in F major); Presto)
 * The characters Pantalone and Columbina from the commedia dell'arte.

16–17. Valse allemande – Paganini (A♭ major – F minor – A♭ major; Molto vivace – Intermezzo: Presto)
 * A German waltz, with an evocation of Niccolò Paganini in the middle. 16 and 17 are actually a single piece in ABA form: #16 consisting of the initial A-part (Molto vivace) entitled "Valse Allemande", followed by #17 the B-part (Intermezzo: Presto) entitled "Paganini" and a reprise of the entire Valse A-part again (Tempo I: ma più vivo).

18. Aveu (F minor – A♭ major; Passionato)
 * Depicting a confession of love.

19. Promenade (D♭ major; Con moto)

20. Pause (A♭ major; Vivo)
 * A short introduction and a quote of the first section Préambule, leads into the final section.

21. Marche des "Davidsbündler" contre les Philistins (A♭ major; Non allegro)
 * Quotations from a number of the previous sections fleetingly reappear; the Großvatertanz, identified by Schumann in the score as a "Theme from the 17th century" and intended to represent those holding to old-fashioned, outdated and inartistic ideals (i.e., Philistines) is quoted from his earlier work Papillons, Op. 2. Near the end of the piece, there is also a quotation of a theme from the last movement of Beethoven's Emperor Concerto. The comparison of two themes is shown below:

It is to be noted that although the motifs look very different on the score, recognition sometimes requires listening instead of seeing.

Orchestrations
In 1910, Michel Fokine choreographed Carnaval for a production by Sergei Diaghilev's Ballets Russes, with orchestration written collaboratively by Alexander Glazunov, Nikolai Rimsky-Korsakov, Anatoly Lyadov and Alexander Tcherepnin.

Among others who have orchestrated Carnaval are Maurice Ravel (1914) and Giampaolo Testoni (1995).

title: Carnaval (Schumann)


text:
Peter Fraser, Baron Fraser of Carmyllie

Peter Lovat Fraser, Baron Fraser of Carmyllie, PC, QC (29 May 1945 – 22 June 2013) was a Scottish politician and advocate.

Early life and family
Fraser's mother died when he was 12 while living in Zambia, where his father was serving as a minister. Anthony Eden, then Prime Minister, intervened at the request of family friend Brendan Bracken to help Fraser obtain a scholarship to Loretto School, Musselburgh, East Lothian, the private school where Eden was a trustee. He graduated BA (Hons) and LLM (Hons), Gonville and Caius College, Cambridge, before going to the University of Edinburgh. He was elected to the Faculty of Advocates in 1969 and in 1972 he lectured part-time in constitutional law at Heriot-Watt University for two years. In 1979 he was appointed Standing Junior Counsel for the Foreign and Commonwealth Office and became a Queen's Counsel in 1982.

In 1969 he married Fiona Murray Mair. The couple had three children: Jane, Jamie and Katie.

Conservative politician
Fraser first stood for Parliament for Aberdeen North in October 1974, but was beaten by Labour's Robert Hughes.

He was elected as a Conservative & Unionist Member of Parliament for South Angus in 1979, where he remained in the House of Commons until June 1987 (from 1983 representing East Angus). He was one of several prominent Conservative MPs to lose their seats in Scotland at the 1987 general election.

He was Parliamentary Private Secretary to George Younger, Secretary of State for Scotland. In 1982 he was appointed Solicitor General for Scotland by Margaret Thatcher and became Lord Advocate in 1989. He was created a life peer as Baron Fraser of Carmyllie, of Carmyllie in the District of Angus on 10 February 1989 and was appointed a member of the Privy Council the same year.

Lockerbie bombing
During his time as Scotland's senior law officer, he was directly responsible for the conduct of the investigation into the bombing of Pan Am Flight 103. Lord Fraser drew up the 1991 indictment against the two accused Libyans and issued warrants for their arrest. But five years after the Pan Am Flight 103 bombing trial, when Abdelbaset al-Megrahi was convicted of 270 counts of murder, he cast doubt upon the reliability of the main prosecution witness, Tony Gauci. According to The Sunday Times of 23 October 2005, Lord Fraser criticised the Maltese shopkeeper, who sold Megrahi the clothing that was used to pack the bomb suitcase, for inter alia being "not quite the full shilling" and "an apple short of a picnic".

Lord Advocate, Colin Boyd, who was chief prosecutor at the Lockerbie trial, reacted by saying: "It was Lord Fraser who, as Lord Advocate, initiated the Lockerbie prosecution. At no stage, then or since, has he conveyed any reservation about any aspect of the prosecution to those who worked on the case, or to anyone in the prosecution service." Boyd asked Lord Fraser to clarify his apparent attack on Gauci by issuing a public statement of explanation.

William Taylor QC, who defended Megrahi at the trial and the appeal, said Lord Fraser should never have presented Gauci as a crown witness: "A man who has a public office, who is prosecuting in the criminal courts in Scotland, has got a duty to put forward evidence based upon people he considers to be reliable. He was prepared to advance Gauci as a witness of truth in terms of identification and, if he had these misgivings about him, they should have surfaced at the time. The fact that he is coming out many years later after my former client has been in prison for nearly four and a half years is nothing short of disgraceful. Gauci's evidence was absolutely central to the conviction and for Peter Fraser not to realise that is scandalous," Taylor said.

Tam Dalyell, former Labour MP who played a crucial role in organising the trial at Camp Zeist in the Netherlands, described Lord Fraser's comments as an 'extraordinary development': "I think there is an obligation for the chairman and members of the Scottish Criminal Cases Review Commission to ask Lord Fraser to see them and testify under oath - it's that serious. Fraser should have said this at the time and, if not then, he was under a moral obligation to do so before the trial at Zeist. I think there will be all sorts of consequences," Dalyell declared.

Later career
Fraser appeared for the United Kingdom in both the European Court of Justice in Luxembourg and the European Court of Human Rights in Strasbourg.

Baron Fraser was elected President of the charity Attend (then National Association of Hospital and Community Friends) and held the position from 1989 until his passing in 2013.

From 1992 to 1995 he was Minister of State at the Scottish Office covering Home Affairs and Health. He was then Minister of State at the Department of Trade and Industry with a responsibility for export promotion and overseas investment with particular emphasis on the oil and gas industry. In 1996 he became Minister for Energy.

In May 2003 First Minister Jack McConnell announced a major public inquiry into the handling of the Scottish Parliament Building project, headed by Lord Fraser. The inquiry heard evidence from architects, civil servants, politicians and the building companies.

In August 2007 he was appointed to the Scottish Broadcasting Commission established by the Scottish Executive.

He was a member of the Parliamentary Joint Committee on Human Rights and lived at Regent Terrace in Edinburgh.

He died on 22 June 2013.

title: Peter Fraser, Baron Fraser of Carmyllie


text:
User talk:Brolgz

Please stop. If you continue to vandalize pages, you will be blocked from editing Wikipedia. --Boothy443 | comhrÚ 21:09, 10 Apr 2005 (UTC)

VANDAL
Please stop. If you continue to vandalize pages, you will be blocked from editing Wikipedia. --Boothy443 | comhrÚ 21:10, 10 Apr 2005 (UTC)

This is your last warning. The next time you vandalize a page, you will be blocked from editing Wikipedia. Academic Challenger 21:11, 10 Apr 2005 (UTC)

title: User talk:Brolgz


text:
Bad Bentheim

Bad Bentheim (Beantem) is a town in the southwestern part of Lower Saxony, Germany, in the district of Grafschaft Bentheim on the borders of North Rhine-Westphalia and the Netherlands roughly 15 km south of Nordhorn and 20 km northeast of Enschede. It is a state-recognized thermal brine and sulphur spa town, hence the designation Bad (“Bath”). Also to be found in Bad Bentheim is the castle Burg Bentheim, the town's emblem.

Extent of the municipal area
The town limit is 49 km, with a north–south reach of 14 km and an east–west reach of 12 km. The area under Bad Bentheim's jurisdiction, along with all its constituent communities, has a total area of 100.16 km2.

Neighbouring communities
Bad Bentheim, a town shaped by the Evangelical Church, belongs to Lower Saxony's district of Bentheim. It borders on two other towns in Lower Saxony, Schüttorf and Nordhorn as well as on the more characteristically Catholic towns of Gronau and Ochtrup in North Rhine-Westphalia's Steinfurt and Borken districts respectively. Bad Bentheim lies right on the Dutch border, its immediate neighbours on the other side being de Lutte and Losser, both Catholic places in the province of Overijssel (Twente region). Not far away lie the Dutch cities of Almelo, Enschede and Hengelo, and on the German side Lingen, Rheine, Münster and Osnabrück.

Constituent communities
The town comprises the centres of Achterberg, Bardel, Gildehaus, Hagelshoek, Holt und Haar, Sieringhoek, Waldseite and Westenberg.

History
Bad Bentheim's first documentary mention came about 1050 under the name Binithem. There are various etymologies put forth for the town's name. It could refer to the rushes (Binsen in German) that grew on boggy land in the area in earlier times. It is also supposed by some, as with the Dutch region of Twente, that the name could go back to the Tubanti. Bad Bentheim, a former count's residence, looks back on a history rich in tradition. For centuries, this market town was the hub of the like-named county (Grafschaft) of Bentheim. In 1945, the British occupational authorities stripped “brown Bentheim” of its district seat and transferred it to the working-class town of Nordhorn, which was more centrally located.

The town's emblem is the mighty castle of the Counts of Bentheim, the Burg Bentheim, which was first mentioned in a document from 1116. About 1711, curative sulphur springs were discovered, from which grew the spa with its thermal brine and clinic.

In 1895, Queen Emma of the Netherlands and her 15-year-old daughter Wilhelmina spent several weeks at Bentheim's baths. Before this, both Otto von Bismarck and Kaiser Wilhelm I had stayed there. In Otto von Bismarck's honour, a sandstone statue in his likeness was raised on the square that also bears his name, Bismarckplatz, in Bentheim's inner town. It still stands today, right beneath the castle.

Since 1865, Bentheim has held town rights. In the course of municipal reform in Lower Saxony, the town of Bentheim, the Samtgemeinde (a municipality made up of several centres) of Gildehaus (whose member communities were Gildehaus, Achterberg, Hagelshoek, Holt und Haar, Waldseite and Westenberg) and the communities of Bardel and Sieringhoek merged on 1 March 1974 to form the unified Town of Bentheim. Since 1979, it has been called Bad Bentheim. The constituent community of Gildehaus has been a state-recognized health resort (Erholungsort) since 1982.

After the Second World War, the whole area, along with many other border areas in Germany, would have been annexed by the Netherlands under the Bakker-Schut plan in 1945, but this plan was scuttled by US objections.

Bentheim's sandstone, known as Bentheimer Gold, which is or was quarried in the main town and Gildehaus, was shipped beyond the old county's borders between the 15th and 18th centuries into the Münsterland, to East Frisia, into the Netherlands and to Belgium and Denmark. A few examples of important buildings made of this sandstone are the Royal Palace in Amsterdam, the theatre and the Church of Our Lady in Antwerp, the Catholic Church in Århus, the Martini Church's tower in Groningen (completed in 1482) and the City Hall in Münster.

Supposedly, the pedestal on which stands New York’s Statue of Liberty is even made out of Bentheim sandstone, but other German towns, among them Obernkirchen, claim that they furnished the stone for that undertaking.

Coat of arms
The town of Bad Bentheim was granted its arms in 1661 by Count Ernst Wilhelm of Bentheim and Steinfurt (1643–1693). The coat of arms shows a golden monogram consisting of the letters E and G on a red background, surrounded by nineteen likewise golden balls. The letters stand for “Ernestus Guilelmus”, the Count's name in Latin.

The golden balls stem from the district's arms, although it is unclear what they mean there. This same charge is also seen in several other coats of arms from Bentheim district, among them those borne by Nordhorn, Neuenhaus, De Wijk and Geldermalsen.

In the early 19th century, the bearing of these arms was banned. Later, in the late 19th century, the arms consisted simply of 18 golden balls on a red background, without the monogram. In 1955, the town was granted approval by the Lower Saxony ministry of the interior to bear once again the arms originally bestowed upon the town by Count Ernst Wilhelm in the 17th century.

Religion
As with the old county, the town of Bad Bentheim has mostly been shaped by Protestant belief, held by 52.6% of the townsfolk (30 June 2006), of whom 36.7% are Reformed and 15.9% Lutherans. A further 21.5% are followers of the Roman Catholic faith. The other 25.9% either hold no religious beliefs or follow other faiths.

Sightseeing
The town's most prominent emblem, the castle – Burg Bentheim – stands in the town's centre where it simply cannot be overlooked. The popular tourist site can be visited nowadays as a museum, with or without a guide. The high keep, known as the Pulverturm, or “Powder Tower”, affords visitors a good view over Bad Bentheim.

The Bad Bentheim Sandstone Museum (Bad Bentheimer Sandsteinmuseum) is a museum housed in an historic Bentheim farmer's townhouse (the farmer in this case was an Ackerbürger, who lived in town and had a townsman's rights, unlike many farmers ) with additions, which shows the history of Bentheim sandstone (quarrying and use, trade and work) and the stone's geology. Exhibits like, for instance, Romanesque baptismal fonts from the 12th and 13th centuries or fossils, to mention the two permanent exhibits, may be seen here.

The Franzosenschlucht (“Frenchman’s Gorge”) is found right next to the open-air theatre, the so-called Bentheimer Freilichtbühne (open-air stage). The Bad Bentheim open-air plays have an unusual venue set in three disused quarries, thereby offering an extraordinary natural backdrop. In summer plays are staged here. Often special events are held here such as nighttime performances.

The Haus Westerhoff is said to be one of the town's loveliest farmer's townhouses (Ackerbürgerhäuser), with its beginnings in 1656. Between 1989 and 1991, it was professionally restored. Today, artists and craftsmen display their works there.

Also worth seeing is the Reformed Protestant church with its Calvinistic interior décor, within which, among others, Count Arnold II zu Bentheim-Tecklenburg lies buried. It was built in 1696 on the site of the former early Gothic church from 1321, of which only bits are now maintained, such as a Gothic room and the Count's crypt that lies thereunder. Today it is a plain Baroque church in the middle of which stands an old stone pulpit. In the graveyard around the church are found impressive, centuries-old gravestones of importance to art history.

The Roman Catholic Church of St. John the Baptist (Kirche St. Johannes Baptist) with its Baroque interior lies west of the Schlosspark and comes from the time of the Counterreformation. At Count Ernst Wilhelm's behest, it was built in 1670 from Bentheim sandstone.

Outside, the building is rather plain, but inside there are stately, early Baroque altars and remains of the original glazing in the windows in the north wall.

Other sightseeing highlights include:
 * evangelisch-altreformierte Kirche (church, 1896)
 * Martin-Luther-Kirche (1912)
 * Bardel Franciscan Monastery
 * Naturökologisch - Niederländisches Ferienreservat Gut Langen (holiday reserve)
 * Bentheimer Wald (forest)
 * Bentheimer Berge (mountains)

Culture
A popular activity in the town is the Nachtwächterrundgänge, or Night Watchman's Walks. These take place Monday, Friday and Saturday evenings beginning at 9 o’clock. The meeting point is the lower castle gate at the Burg Bentheim. These walking tours are staged by the town travel office and are free. On these nighttime tours through Bad Bentheim visitors are treated to stories and legends about the town and the castle as well as historical data and facts, making for an interesting insight into the town's history.

The so-called Weggen wegbringen is an old tradition still practised in Bad Bentheim and the old county. The Weggen is a metre-long loaf of raisin bread brought by friends and neighbours after a child's birth to the family to celebrate the newborn's future. The Weggen is borne for this endeavour on a ladder.

Another cultural “hallmark”, in this case culinary, is the Bentheimer Moppen. These are rather hard, long-keeping biscuits baked with a great deal of caraway, and are eaten in Bad Bentheim and Schüttorf, as well as the neighbouring areas, mainly around Christmastime. They are supposed to be a special treat if dipped beforehand in coffee. The caraway gives them a flavour that sets them very much apart from the usual Christmastime treats.
 * Recipe:Bentheimer Moppen

Air transport
Bad Bentheim is roughly one hour's drive from Münster/Osnabrück International Airport (FMO) in Greven. A regional airport is found in Klausheide near Nordhorn, about 30 minutes’ drive away.

Rail transport
Bad Bentheim station lies on the Wiehengebirgs-Bahn, which begins in Bad Bentheim, although connecting tracks continue west into the Netherlands. The local train on this line is the RB 61 (Bad Bentheim–Rheine–Osnabrück–Herford–Bielefeld). As for long-distance rail travel, Bad Bentheim is served by the IC-77 (Amsterdam–Osnabrück–Hanover–Berlin). All the international trains have a standstill at the station of Bad Bentheim because the locomotive of the trains has to be changed as Germany and The Netherlands have different electric systems for their trains. These systems are not compatible.

Bus services
There are bus services to Gronau (Westfalen) and Nordhorn.

Roads
The town lies on Bundesstraße 403 and is furthermore connected to the long-distance road network through the Autobahnen A 30 (Bad Oeynhausen – Osnabrück – Hengelo) and A 31 (Emden – Oberhausen).

Economy
Bad Bentheim has small and medium-sized businesses for tourism typical of smaller spa towns: cafés, hotels and guesthouses. The constituent community of Gildehaus has developed itself into a centre for the German-Dutch ambulance trade.

The town's biggest employers are:
 * The Eylarduswerk in Gildehaus; an Evangelical Deaconry institution for helping youth; roughly 210 employees
 * Fachklinik Bad Bentheim (dermatology, psoriasis, rheumatology, orthopaedics); roughly 270 employees
 * Site and offices of the oil and gas companies Deilmann, KCA Deutag, Interfels; worldwide roughly 9.500 employees

Agriculture
Bad Bentheim or the surrounding “county” is known for two breeds of domestic livestock, namely the Bentheim sheep and the Bentheim Black Pied pig.

Schloßpark
A popular meeting and walking place in town is the Schloßpark beneath the castle. This is a geometrical 12-ha parkland laid out going by old records in the style of the princely gardens of the 18th century. In a large lake at the park's north end are found ducks that are often fed by visitors. Other animals, such as wild rabbits, may be spotted from time to time in the park's bushes.

In summer there is a fountain in the Schloßpark, which, shoots up into the air from a flat, sandstone basin. In winter, the water is pumped out and the fountain does not run. This fountain is surrounded by symmetrically laid-out rose beds, themselves enclosed by hedges. In winter, the townsfolk, especially the younger ones, come to the park to run their sleds down the steep slopes in the south part of the park, right beneath the castle. In late summer (on the last Saturday in August), the Bad Bentheim flea market is held here.

In the large car park in the western part of the park, the summer and autumn fairs, and the town's shooting festival, are held annually.

Near to this car park is the Bad Bentheim Sandstone Museum.

Honorary citizens
After the Second World War, the town of Bad Bentheim sought to improve once again the noticeably cooler relations with its neighbours to the west, that is to say, the Dutch. Prof. Dr. Hendricus Prakke, since 1966 an honorary citizen of Bentheim, strongly supported this quest. Prakke, who died in 1992, was a citizen of the Dutch town of Assen, with which Bad Bentheim has been intensively cultivating a partnership since 1959.

Also Herr Dr. h. c. Hans-Carl Deilmann was awarded the town's honours when his business, Deilmann AG (now KCA Deutag), employing more than 8,000 in the 1970s, took a leading part in the economic upswing in Bentheim and the old county. To honour Deilmann, Deilmannstraße in Bad Bentheim was named after him.

Celebrities

 * Johan Picardt, (1600–1670), German-Dutch, moor colonizer, Reformed Protestant pastor, doctor and writer
 * Wilhelm Heinrich von Bentheim-Steinfurt, (1584–1632), member of the Fruitbearing Society, count, Capitular of Strasbourg
 * Hanna Krabbe, (born 1945), was born and grew up in Bad Bentheim, Red Army Faction member, released from prison in 1996
 * Friederike Krabbe, (born 1950), was born and grew up in Bad Bentheim, Red Army Faction member, international warrant issued for her arrest
 * Gaby Baginsky, (born 1954), hit singer with about 20 albums released, resident in Bad Bentheim
 * Franz Wittenbrink, (born 1948), arranger, composer, conductor, director and pianist born in Bad Bentheim
 * Hermann Schulze-Berndt, religious educator and author
 * Margitta Gummel, (born 1941), athlete and Olympic medallist; settled in Bad Bentheim
 * Rene Lange, (born 1988), footballer
 * Hayo Vierck (1939–1989), archaeologist
 * Nils Röseler (born 1992), footballer

title: Bad Bentheim


text:
Igarka

Igarka (Ига́рка) is a town in Turukhansky District of Krasnoyarsk Krai, Russia, located 163 km north of the Arctic Circle. Igarka is a monotown established around a sawmill which processed timber logged in the basin of the Yenisei River for export. Up to 1956, it was largely inhabited by deportees and political prisoners. Since the dissolution of the Soviet Union in 1991, the town's population has rapidly declined – it decreased from to 4,417 (2019).

History
Igarka was founded in 1929 as a sawmill and a timber-exporting port by the Chief Directorate of the Northern Sea Route. Timber was logged in the basin of the Yenisei River, floated to Igarka where it was processed, and then exported to various distribution centers. The town grew rapidly as deportees during the dekulakization campaigns were sent to the town. Igarka was granted city status in 1931. The town's construction was directed by Boris Lavrov (explorer) who envisioned Igarka as an ideal Soviet Arctic city. In 1939, the town reached its peak population of 23,648. Further development was suspended due to World War II, but resumed in the late 1940s when Igarka was envisioned as a naval port.

From 1949 to 1953, the Salekhard–Igarka Railway project made an unsuccessful attempt to connect Igarka to the Russian railway network at Salekhard, claiming the lives of thousands of Gulag prisoners. During the deportations of 1948–1951, thousands of civilians were deported to Igarka from the newly occupied territories of the Soviet Union. Some 6,000 to 10,000 Lithuanians were deported during the Operation Spring in May 1948 alone. About 1,000–3,000 of them died from the cold and poor conditions in the first year.

After the death of Stalin in 1953, the Salekhard–Igarka Railway project was abandoned and many deportees were allowed to return home. However, the town recovered and by 1965 it was the second largest lumber-exporting port in the Soviet Union. During this era, the town saw construction of typical concrete housing blocks. After the dissolution of the Soviet Union in 1991, the sawmill was not viable in the new free-market environment due to the high costs associated with the harsh climate conditions and long distances to the buyers. The sawmill closed in 2000 leading to the rapid decline in the town's population. Increasing mean annual air temperatures led to permafrost thaw which destabilized and structurally impaired many buildings in the town. To reduce maintenance and utility costs of such buildings, the town demolished and controlled burned the historic district of mainly wooden houses in the mid-2000s. The residents were relocated to the newer apartment blocks.

Climate
Igarka has a subarctic climate (Köppen climate classification: Dfc)

Demographics
Population: 4,417 (2019);   16,000 (1970); 14,311 (1959); 23,649 (1939). Igarka is a monotown, a town whose economy is dominated by a single industry. Its population rapidly declined after the dissolution of the Soviet Union and after the closure of the main sawmill in 2000.

Before the collapse of the Soviet Union, the town was predominantly populated by Lithuanians, Germans, Russians, Tatars and Poles. When the Soviet Union fell apart many of these people returned to their respective countries, turning the entire area into an entirely Slavic one populated by Russians, Ukrainians and Belarusians.

Administrative and municipal status
Within the framework of administrative divisions, it is incorporated within Turukhansky District as the district town of Igarka. As a municipal division, the district town of Igarka is incorporated within Turukhansky Municipal District as Igarka Urban Settlement.

Transportation
The town is located north of the Arctic Circle and is built on permafrost. Though it is situated inland, Igarka is a deep water port situated on the east bank of the Yenisei River and provides access to the Northern Sea Route. It located 673 km from the Yenisei's mouth.

It is served by Igarka Airport, whose location on an island in the middle of the river makes access difficult when the water is partly thawed: in winter one can drive across, and in summer there is a boat connection, but in between those seasons crossing is difficult.

Culture
The town's main attraction is a permafrost museum which has won some pan-European prizes. The museum is located in the former geocryological lab founded in 1930 by the Siberian Branch of the Academy of Sciences of the Soviet Union. A year later, an underground permafrost research station was established. Several shafts were excavated by hand in late 1930s and early 1940s extending as far as 14 meters into the permafrost. Research in these facilities led to the development of building foundations specifically adapted to the permafrost.

Notable people

 * Oleh Polischuk (born 1991), professional footballer

title: Igarka


text:
User talk:Ade Heyward

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Happy editing! Mel Etitis ( Μελ Ετητης ) 21:13, 10 Apr 2005 (UTC)

title: User talk:Ade Heyward