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Santa Maria in Trastevere

The Basilica of Santa Maria in Trastevere (Basilica di Santa Maria in Trastevere); Our Lady in Trastevere) is a titular minor basilica in the Trastevere district of Rome, and one of the oldest churches of Rome. The basic floor plan and wall structure of the church date back to the 340s, and much of the structure to 1140–43. The first sanctuary was built in 221 and 227 by Pope Callixtus I and later completed by Pope Julius I. The church has large areas of important mosaics from the late 13th century by Pietro Cavallini.

History
The inscription on the episcopal throne states that this is the first church in Rome dedicated to Mary, mother of Jesus, although some claim that privilege belongs to the Basilica di Santa Maria Maggiore. It is certainly one of the oldest churches in the city. The predecessor of the present church was probably built in the early fourth century and that church was itself the successor to one of the tituli, early Christian basilicas ascribed to a patron and perhaps literally inscribed with his name. Although nothing remains to establish with certainty where any of the public Christian edifices of Rome before the time of Constantine the Great were situated, the basilica on this site was known as Titulus Callisti, based on a legend in the Liber Pontificalis, which ascribed the earliest church here to a foundation by Pope Callixtus I (died 222), whose remains, translated to the new structure, are preserved under the altar.

Callixtus founded a house-church here about 220 on the site of the Taberna meritoria, a refuge for retired soldiers. The area was made available for Christian use by Emperor Alexander Severus when he settled a dispute between the Christians and tavern-keepers, saying, according to the Liber Pontificalis "I prefer that it should belong to those who honor God, whatever be their form of worship." In 340, it was rebuilt on a larger scale by Pope Julius I. The church underwent two restorations in the fifth and eighth centuries and in 1140-43 it was re-erected on its old foundations under Pope Innocent II.

The inscriptions found in Santa Maria in Trastevere, a valuable resource illustrating the history of the Basilica, were collected and published by Vincenzo Forcella.

Exterior
The Romanesque campanile is from the 12th century. Near the top, a niche protects a mosaic from the 12th century of the Madonna and Child by Pietro Cavallini. It depicts the Madonna enthroned and suckling the Child, flanked by 10 women holding lamps. This image on the façade showing Mary nursing Jesus is an early example of a popular late-medieval and renaissance type of image of the Virgin. The motif itself originated much earlier, with significant seventh-century Coptic examples at Wadi Natrun in Egypt.

The façade of the church was restored in 1702 by Carlo Fontana. It is surmounted by a balustrade decorated with the statues of four popes. He replaced the ancient porch with a sloping tiled roof with the present classicizing one. The octagonal fountain in the piazza in front of the church (Piazza di Santa Maria in Trastevere), which already appears in a map of 1472, was restored by Fontana.

Interior
The present nave preserves its original (pre-12th century) basilica plan and stands on the earlier foundations. The 22 granite columns with Ionic and Corinthian capitals that separate the nave from the aisles came from the ruins of the Baths of Caracalla, as did the lintel of the entrance door. When scholarship during the 19th century identified the faces in the carved decoration of the capitals as Isis, Serapis and Harpocrates, a restoration under Pius IX in 1870 hammered off the offending faces.

Domenichino's octagonal ceiling painting, Assumption of the Virgin (1617) fits in the coffered ceiling that he designed. There are a number of 12th and late 13th-century mosaics in the basilica. The "Coronation of the Virgin" (1130–1143) sits atop an apse vault, and depicts Pope Innocent II holding a model of the church. Below are mosaics on the subject of the "Life of the Virgin" by Pietro Cavallini (1291).

In the Capella Altemps there is a unique icon of the enthroned Virgin and Child "The Madonna della Clemenza", a panel painting in encaustic, dated between the 6th and 9th century CE, probably of the Byzantine origins. The Madonna della Clemenza is one of the five oldest existing Marian Icons from the medieval period. Its proximity to the rise of Christianity is one of the reasons it was believed to be a divine image.

The fifth chapel to the left is the Avila Chapel designed by Antonio Gherardi. This, and his Chapel of S. Cecilia in San Carlo ai Catinari are two of the most architecturally inventive chapels of the late-17th century in Rome. The lower order of the chapel is fairly dark and employs Borromini-like forms. In the dome, there is an opening or oculus from which four putti emerge to carry a central tempietto, all of which frames a light-filled chamber above, illuminated by windows not visible from below. Complexively, four different types of direct and indirect lighting are placed into the borders of a small space of a "pre-built side-chapel facing south along the left side-aisle of the medieval church", producing a unique "instance of the scenic use of light in baroque architecture." In the first chapel of the right nave there is Santa Francesca Romana by Jacopo Zoboli.

The church keeps a relic of Saint Apollonia, her head, as well as a portion of the Holy Sponge. Among those buried in the church are Pope Callixtus I, Pope Innocent II, Antipope Anacletus II, Cardinal Philippe of Alençon and Cardinal Lorenzo Campeggio.

The titulus
The basilica has been a Titular church since at least the 3rd century. Ancient sources maintain that the titulus S. Mariae was established by Pope Alexander I around 112. Later traditions give the names of the early patrons of the tituli and have retrospectively assigned them the title of cardinal. Thus at that time, the cardinal-patron of this basilica, these traditions assert, would have been Calepodius. Pope Callixtus I confirmed the titulus in 221. To honor him it was changed into Ss. Callisti et Iuliani. It was renamed S. Mariae trans Tiberim by Innocent II.

Among past cardinal priests holding the honorary titulus of Santa Maria in Trastevere have been:
 * Ioannes, son of Marozia, who became Pope John XI during the Saeculum obscurum
 * Gabriele Condulmer who became Pope Eugene IV
 * Giovanni Morone - played a vital role in the third period of the Council of Trent
 * Mark Sittich von Hohenems Altemps - commissioned the Alltemps chapel in the basilica as well as the Palazzo Altemps
 * Pietro Aldobrandini - commissioned Domenichino to create the coffered wooden ceiling of the basilica
 * Henry Benedict Stuart, whose coat of arms, topped by a crown (some hailed him as King Henry IX of England) rather than a galero (red hat), is visible over the screen to the right of the altar.
 * Pietro Marcellino Corradini - named venerable on April 24, 2021. His tomb is in the basilica.
 * Annibale della Genga who became Pope Leo XII
 * James Gibbons - Archbishop of Baltimore, second American cardinal and author of The Faith of Our Fathers
 * Stefan Wyszyński - beatified on September 21, 2021
 * Józef Glemp
 * Loris Francesco Capovilla

The incumbent titular holder is Carlos Osoro Sierra, Archbishop Emeritis of Madrid.

Significant events
In 38BC a gush of oil from underground occurred, as mentioned by Dio Cassius and St. Jerome. This mysterious event was given the Latin name fons olei. It was interpreted by Jewish people who lived concentrated in Trastevere as the announcement of the Messiah. This legendary event is depicted in the Cavallini mosaic of Christ's birth.

In 1634, the icon of the Madonna di Strada Cupa which was then placed at the foot of the Janiculum Hill was canonically crowned. It was the third image to receive a canonical coronation.

In 1659, the icon of Madonna della Clemenza was canonically crowned. It was the second image inside the church to be crowned.

On March 25, 1887, Cardinal James Gibbons took possession of this titular church and "delivered a powerful sermon defending the American constitutional model of church-state relations."

In July 2014, the wedding of Prince Amedeo of Belgium, Hereditary Archduke of Austria-Este, and Elisabetta Rosboch von Wolkenstein was held at the basilica.

On March 11, 2018, Pope Francis celebrated mass at the basilica to commemorate the 50th anniversary of the foundation of the Community of Sant'Egidio.

title: Santa Maria in Trastevere


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File:Remembrance of the Daleks.jpg

A Dalek proving that stairs are no obstacle (from Doctor Who, in the 1988 serial Remembrance of the Daleks).

Fair use rationale for Dalek
This image, Remembranceofthedaleks.jpg, is being linked here; though the picture is copyright © to the BBC, I (Josiah Rowe (talk • contribs) 01:31, 21 January 2007 (UTC)) feel it is covered by the U.S. fair use law because:
 * 1) The image is a low-resolution screenshot;
 * 2) The image is being used for informational purposes about the Daleks, well-known monsters from the television programme Doctor Who (specifically the 1988 refutation of the common myth that Daleks can't climb stairs);
 * 3) No more free alternative exists;
 * 4) The use of the image in these articles will have no effect on the BBC's commercial use of the image in question.

NB : Dalek design is owned by Terry Nation's estate/BBC.

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

title: File:Remembrance of the Daleks.jpg


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title: Category:560s BC births


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Pangkalpinang

Pangkalpinang, also colloquially written as Pangkal Pinang, is the capital and largest city of the Bangka Belitung Islands Province in Indonesia. It is located on Bangka Island's east coast, the city is divided into seven districts (kecamatan) and has 42 wards (kelurahan).

It covers an area of 89.40 km2 and it had a population of 174,838 at the 2010 Census and 218,568 at the 2020 Census; the official estimate as at mid 2022 was 226,297. The city's average population density was about 2,165 per square kilometre in mid 2022. The Rangkui River divides the city into two parts, and Jalan Merdeka is its geographic center.

Pangkalpinang's population consists largely of ethnic Malays and Hakka Chinese people. There are also smaller immigrant communities of other ethnic groups, such as Batak and Minangkabau. Landmarks in the city include the Timah Museum, a Chinese temple, the Cathedral of St. Joseph, the Bangka Botanical Garden, and the Pasir Padi beach.

Etymology
Pangkalpinang is derived from the local words pengkal ("base") and pinang (Areca catechu, a species of palm tree widely grown on the island of Bangka).

Pre-colonial rule
As part of Srivijaya, Pangkalpinang was inhabited by Hindus. In addition to being a territory of Sriwijaya, it was also a territory of Majapahit and the Mataram Kingdom. In all three kingdoms, Pangkalpinang received little attention despite its proximity to international shipping routes and became a hideout for pirates preying on ships in the South China Sea

To secure the shipping routes around the Strait of Malacca, the Johor Sultanate sent troops to Pangkalpinang and began spreading Islam in the region. However, the pirates soon returned.

Years later, in another attempt to rid the area of piracy, the Sultan of Banten sent a regent of the Indonesian archipelago to eradicate the pirates. The regent established control and ruled Bangka until his death, when his authority passed to his only daughter.

Colonial rule
Around 1709, tin was found on the banks of the Olin River in Toboali District. With the discovery of tin, merchants from China and elsewhere flocked to the region; the Sultan of Palembang sent representatives to China in search of tin experts. In 1717, the Palembang Sultanate began developing trade relationships with the Dutch East India Company (VOC). With the company's help, the sultan attempted to eradicate piracy and tin smuggling.

The Netherlands was occupied by France at the height of the Napoleonic Wars, and the British seized all areas in Nusantara under Dutch governance. In accordance with the Tuntang Agreement, on 18 September 1811 the Dutch handed over the island of Java, Timor, Makassar, and Palembang to the British; Pangkalpinang become a British colony. Stamford Raffles sent emissaries to Palembang to take over the Dutch fort in Sungai Aur, but they were rejected by Sultan Mahmud Badaruddin II. Raffles also demanded the tin mines in Pangkalpinang from Badaruddin.

Raffles sent an expedition to Palembang, led by Rollo Gillespie, on 20 March 1812. Gillespie replaced Mahmud Badaruddin II with Prince Adipati, giving him the title of Sultan Ahmad Najamuddin II, and the new sultan handed over the islands of Belitung and Bangka Islands to the British.

In accordance with the Anglo-Dutch Treaty of 1824, the Netherlands regained areas occupied in 1803 by the British (including Pangkalpinang). The native people were subjected to fraud, extortion, and forced labor by the Dutch and the British. The Dutch exploited the tin reserves; guerrilla warfare was fought in Musi Rawas, and Pangkalpinang fought to expel the Dutch.

During World War II, Bangka Island was occupied by Japanese troops. Although the occupation of Pangkalpinang was brief, shortages of food and clothing were severe.

Independent Indonesia
After Japan surrendered to the Allies and the Indonesia proclaimed its independence, Pangkalpinang became part of Indonesia. (initially as part of the province of South Sumatra). After the country's political landscape changed, Bangka Belitung Islands were separated from South Sumatra and combined as a province with Pangkalpinang its capital.

Demographics

Pangkalpinang's population was 108,411 in 1990, and 174,838 in the 2010 census, rising to 218,568 at the 2020 Census; the official estimate as at mid 2022 was 226,297. Half are Malay, and primarily speak Bangka Malay. The remainder are Chinese, descendants of 18th-century emigrants from Guangdong province. Locally known as Peranakan (Children of the Indies), they primarily speak Hakka; a small community speaks Cantonese. Their endonym is Thong Ngin, and other Malays are known as Fan Ngin.

Islam is the largest religion. The Chinese primarily adhere to Buddhism and Christianity, with a minority embracing Taoism and Confucianism.

Topography
The city's topography is generally undulating and hilly, with an altitude of 20 – above sea level. Hilly areas are primarily in the west and south, including Mount Girimaya (50 metres above sea level) and Tower Hill. A 290 ha urban forest is in the Old Village area. An area of 1562 ha is under cultivation for food crops, fisheries and forestry. Fallow land is 1163 ha, and 4130 ha are developed. The remaining 2085 ha are swamps and forest.

Geology
The city's soil has an average pH below 5, with red-yellow podzolic soil and regosol. A small area is bog soil and light-gray regosol derived from the deposition of sand and clay. Although such soil is less suitable for rice, other crops may be grown. The oldest formations are Permo-Carboniferous limestone, Late Triassic slate and Triassic-Jurassic granite. Composition of the granitic rocks includes dark-colored (occasionally green) biotite and amphibole.

Hydrology
The Rangkui River flows through the city, and the Pedindang River is in the south. They drain into the Baturusa River, which flows to the South China Sea. The rivers provided transport to markets, and make Pangkalpinang prone to flooding (especially during the rainy season or at times of high tide).

Climate
Pangkalpinang has a tropical rainforest climate (Af) with heavy rainfall year-round. Rain gets noticeably heavier from November to April.

Administrative Districts
At the time of the 2010 Census, the city was divided into five districts (kecamatan), but two additional districts were created subsequently. These are all tabulated below with their areas and their populations at the 2010 Census and 2020 Census, together with the official estimates as at mid 2022. The table also includes the locations of the district administrative centres, the numbers of administrative villages (all classed as urban kelurahan) in each district, and its postal code.

Notes: (a) the 2010 population of the areas which later became Girimaya and Gabek districts is included in the figures for the districts from which they were cut out.

Attractions
Nganggung, a food-sharing tradition, is usually performed on religious holidays such as Lebaran and Eid al-Adha. The Qingming Festival (Ceng Beng,, in Hakka Chinese) is also celebrated.

The Tin Museum is Asia's only tin museum, and was the site of the 7 May 1949 Roem–Van Roijen Agreement on the future of independent Indonesia. The 1936 Jamik Mosque, in Jalan Masjid Jamik, is one of the largest and oldest mosques in Pangkalpinang. Kwan Tie Miaw temple, on the Jalan Mayor Muhidin, is one of the oldest temples on the island of Bangka. Formerly known as the Kwan Tie Bio Temple, it is estimated to have been built in 1841 and dedicated to Lord Guan. GPIB Maranatha, originally the Kerkeraad der Protestansche Gemeente to Pangkalpinang, was built in 1927. After independence, the church's name was changed to Western Indonesian Protestant Church (GPIB) Maranatha Pangkalpinang.

Cuisine
Tai Fu Sui, also known as fu sui is a popular drink similar to soy milk. Pantiaw or kwetiaw is made from sago and rice flour and usually served with fish soup.

Transportation
Angkots are used in and around the city in lieu of public transit.

Air
Depati Amir Airport is the airport serving Bangka Belitung, with daily flights to Jakarta, Palembang, Tanjungpandan, Surabaya and Batam by Garuda Indonesia, Citilink, Lion Air and Sriwijaya Air. A new terminal began operation on 11 January 2017, with an annual capacity of 1,500,000 passengers and an area of 12000 m2.

Sea
Pangkal Balam is the city's main seaport, providing daily export and import, inter-island trade and passenger transport to and from Jakarta and Tanjungpandan. Smaller seaports, such as Muntok, serves speedboats to and from Palembang.

Economy
The city's economy is based on agricultural products: food crops, livestock, marine and freshwater fishing and small plantations (rubber, pepper and coconut). Pangkalpinang also has a scenic beach.

Notable residents

 * Artika Sari Devi, Puteri Indonesia 2004, Top 15 Miss Universe 2005, actress, model and spokesperson.
 * Sandra Dewi, actress and model
 * Natasha Mannuela Halim, Miss Indonesia 2016, 2nd Runner-Up Miss World 2016, Beauty with a Purpose winner, actress and model
 * Sonia Fergina Citra, Puteri Indonesia 2018, Top 20 Miss Universe 2018 and model

Sister city

 * Ambon, Indonesia

title: Pangkalpinang


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title: Category:550s BC births


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User:FayssalF/Sandbox

The Kumarbi cycle is a set of mythological stories of Hurrian origin which are known to us through Hittite texts found in very fragmentary condition in Hattusa. Although conventionally named after the god Kumarbi, these tales have the storm god Teshub as their main protagonist, describing his rise to divine kingship. The origin of the stories remains disputed, although it is undeniably Hurrian: either it is a pre-existing Hurrian story translated into Hittite as it is, or it is the constitution of an original story in Hittite from of myths from the Hurrian tradition.

References and notes
- GNAWA FUSIONS

Gnawa
The image immediately associated with the Gnawa is exemplified by Schuyler's vivid description of Marrakech's Djemaa el Fna in the evening “Out on the triangle...a group of Gnawa...perform dances to the polyrhythmic accompaniment of big bass drums and metal clappers." (Schuyler, 1996) Although this image is an accurate description of a public presentation fails to see the entire picture of the Gnawa and their music.

Gnawa music is characterized by instrumentation. The large heavy iron castanets known as qraqab (or krakebs) and a three -string lute known commonly as a hajhuj (or gimbri) are central to Gnawa music.(Schuyler, 2008) The rhythms of the Gnawa, like their instrumentations are distinctive. Particularly Gnawa is characterized by interplay between triple and duple meters. The “big bass drums” mentioned by Schuyler are not typically featured in a more traditional setting. (Schaefer, 2005)

Traditionally Gnawa music is performed not publicly in a marketplace like Marrakech’s Jamaa el-Fna. Rather it performed at a lila. The lila ceremony is to “heal those afflicted with spirit possession” by placating “the spirits with music, incense, colours, and animal sacrifice.” (Kapchan, 2007) Tim Fuson describes the lila ceremony as occurring over the course of a night and employing music, dance, song, costume and incense. (Fuson) The sections of the lila follow a set order, each section is dedicated to a mluk and is also associated to a colour. (Kapchan & Fuson) Journalist Sia Michel notes that Gnawa music is “designed to bring listeners into a mystical, trancelike state.” (Michel, 2007)  By employing music, colour, and scent the Gnawa lila create a multi-sensory experience that induces trance and trance-dancing in propitiation of the mluk. The music is part of the propitiation of the mluk and therefore possesses substantial power.

As music is central to the lila and the Gnawa experience of life, changes in the presentation of it could be potentially perilous. Anthropologist Deborah Kapchan describes her concern at the performance of sections of the Gnawa lila in a Parisian theatre, “Why was I shocked? Because I had been told that the music had such power that it would be dangerous to play it outside its ritual context at least those songs that invoked the jnun.” (Kapchan, 2007) This new Parisian setting was explained to her as being acceptable, because the mluk understood the Gnawa's intention with the music. (Kapchan, 2007) In this case, according to these Gnawa performers, the music was not intended to be part of spirit propitiation, and therefore it did not carry the same powerful significance. The power ascribed to music according to Kapchan delineates music as a central element of the lila ceremony.

Examples of Gnawa Music
 * Gnawa in Jamaa el-Fna of Marrakech
 * Gnawa lila

Gnawa fusions
Bearing in mind the power that music carries in the Gnawan belief system. It is surprising the number and variety of Gnawan fusions that have emerged. However the Gnawi have established a fairly “rigid distinction between the two types of performance, the ceremony and the concert.” (Schaefer, 2005) In essence, like stated by the Gnawa themselves, the music’s power concerns the performances intentions.

In the second half of the twentieth century interest in the Gnawa has grown rapidly. Ted Swedenburg explains the growth of the consumption of Gnawa by attributing it to the skyrocketing American market for anything and everything spiritual. (Swedenburg, 2001) Kapchan also notes the popularity of the Gnawa on the world stage. The Gnawa have achieved success and prominence in their collaborations with “African American jazz musicians, American rock and roll musicians, and French recording artists.” (Kapchan, 2007)

The links that the Gnawa have established through their collaborations are what can be termed Gnawa Fusions. Of particular interest is the tie between the Gnawa and African-American jazz musicians. Possibilities abound for how, when and why this connection was forged. Fuson illuminates the interesting fact that the terms “Gnawa” and “African -American” refers “to a group of people whose ancestors came from diverse regions of Africa but took on a collective identity in exile.” (Fuson) Chouki El Hamel takes Fuson's idea another step further. In a discussion of the textual content of Gnawa songs El Hamel notes: “These are also songs dealing with the Gnawa's assimilation in their new environment where they sing and dance to ease the pain just as Black Americans did when they sang to deal with their plight. In this regard, Gnawa is very similar to the Blues.” (El Hamel, 2000)

This extension that runs between African-American Jazz and Blues to a variety of current African genres was noted by Samuel A. Floyd a musicologist. For Floyd the similarity of jazz improvisation and African dance possession, a category containing Gnawa music, is “too striking and provocative to dismiss.” (Kapchan, 2007)

American jazz musician Patrick Brennan draws similarities between Gnawa and 1960s John Coltrane, for him the qraqab link to the role of the cymbals and the guimbri to the string bass. However, the inter rhythmic complexities that dialogue in Gnawa allows the giumbri to enjoy a much more melodic roll than the jazz string bass has. Brennan found this new bass role intriguing and began incorporating it into his own work. (Nickson, 2001) The Gnawa have become a part of Brennan's musical heritage just like he has become part of theirs.

Jazz, Blues and Gnawa music share veins of similarity. The similarities may be apparent in the social groupings and identification, either self or other imposed, or it could be an aesthetic connection. These connections are as varied as the musicians creating them. As connections are created and developed from and react to its surrounding. The change that has happened specifically with regards to Gnawa, is demonstrated by the performance venues of the Gnawa. Most prominently a shift from private to public, from the lila to the Jmaa el-Fna.

Hassan Hakmoun
Hassan Hakmoun is a musician born in Marrakech in 1963.(Schuyler,1995) He comes from a family inundated with Gnawabelief and practise. According to the liner notes to his album “The Fire Inside” Hakmoun's mother presided over the lila ceremonies and as a youth he experienced the power of Gnawa music in an incident concerning his younger sister. When she was two, Hakmoun’s sister was afflicted by burns that covered her entire body. A m'allem was contacted a lila arranged and his sister was cured by the morning. This incident “reinforced his belief in the ritual magic of the Gnawa.”  (Schuyler, 1995)

Deborah Kapchan investigated how Hakmoun is understood by the Gnawa in Morocco. Within one community of Gnawa Hakmoun was acknowledged both as a local boy and “not a [real] Gnawi.” (Kapchan, 2007) This identification of familiarity was tempered by a designation of authenticity. Perhaps Hakmoun is not considered authentic Gnawi because he had never been considered m'allem in any traditional Moroccan context. Or perhaps Hakmoun's perceived lack of authenticity is derived from his exploration of Gnawa fusions. Ted Swedenburg describes Hakmoun's forays into music recordings as running “the gamut from austerely authentic to the wildly syncretic.” (Pareles, 1988) Regardless of how the Moroccan Gnawi view Hakmoun, he is viewed as one of the principle practioners of it in the world. This makes him an authentic representation of the western perception of Gnawa, even when this is not true to the Gnawa's understanding of self.

Hakmoun has worked to promote himself to the world as the face of Gnawa. In 1988 he took part in a series entitled “Music Around the Mediterranean” held at a New York folk arts center. In this concert Hakmoun was a solo performer, journalist Jon Pareles for the New York Times in attendance at the performance noted that “If there had been a Gnawa crowd, there would have been more cross-rhythms, from call-and-response singing and from dancers with qaraqeb.” Hakmoun was promoting the Gnawa culture, by presenting it even if necessary as a soloist; with this performance he demonstrated a deep dedication to the Gnawa.

This commitment to the Gnawa is also evident in the fusions he has created with Gnawa as the central figure of cultural interaction. From this base Hakmoun redefines the genre and strives to popularize the music. Kapchan’s description of Hakmoun's involvement with recordings and the popularization of Gnawa emphasizes his desire to promote Gnawa. He “has perhaps more than any other Gnawi, has marketed Gnawa music to the West, combining Gnawa music with jazz and American pop.” (Kapchane, 2007) This suggests that by fusing Gnawa with these other genres Hakmoun is creating a hybrid that is somehow more palatable to western sensibilities.

Another reviewer, Sia Michel described a 2007 performance by brothers Hassan and AbderRahim Hakmoun's, as an energetic evening, in which Hassan possessed the “charisma of a rock star,” ... “like the Eddie Van Halen of the sintir.” (Michel, 1988) This demonstrates evidence of a fusion. A traditional Gnawa lila taking place in Morocco would not conjure images of western rock stars. The Hakmoun brother's performance slid into the fusion genre at least partly because of the transformation of the performance venue.

Video of Hassan Hakmoun
 * Hassan Hakmoun & Brahim Fibgane Live in New York
 * Hassan Hakmoun at a Festival in Mexico

Randy Weston
Randy Weston is a Brooklyn born jazz pianist. His link to Gnawa originates from his participation in a 1967 tour of Africa on behalf of the State Department. He met Abdellah El Gould, a musician who brought the Gnawa musical traditions to light. (Chimen, 2006) Weston's initial interest in Africa was cultivated by his parents. This strong link to African music, Gnawa included is derived from Kolb's view that, “Music started in Africa. If we experience Africa, we experience the very beginning of music. This music is past, present and future. You can't improve on this music, only learn from it because it's so deep in spirit, love, ancestors, all those things that are kind of missing today.” (Kolb, 2001)

Randy Weston approaches fusion in an opposite way to Hakmoun. Rather than emphasizing the western element, for example a saxophone solo and diminishing the backing tracks, which could be a rhythmic chant-based one. Weston pulls “African rhythms” into the foreground. For Weston “the music that is called jazz...for me is really an extension of African culture.” (Kelley, 2001) This approach to fusion implies that the two genres of Gnawa and jazz are not actually being melded. Instead the genre of jazz and Gnawa are really derivatives of the same music and are therefore very similar, if not the same.

Weston has been both praised and condemned for his Gnawa fusion work. He has been accused of using the Gnawa as a base over which other musicians will perform solos. Willard Jenkins counters this by describing Weston's “frequent interactions with the Gnawa” as one which does not seek “fusion but an interaction that honours the true spirit of Gnawa music.” (Jenkins, 2002) M'Allem Ahmed Boussou supports Jenkins’ statement, “Randy Weston's music is related to Gnawa music, by virtue of its African roots.”  (Weston, 1995)

Connections between Gnawa and jazz are aurally obvious, even though the social element is different. “It is worthwhile to note that these rhythms, however, can be heard in other forms of modern music, must typically in the blues, jazz, calypso, latin and Brazilian music. (McNeill, 1995)In describing the hajhuj, Weston says he was reminded of Duke Ellington and Jimmy Blanton’s playing. (Chimen)

Video of Randy Weston
 * African Rhythm Trio

The Sudani project
The Sudani project is a collaboration between Americans Nirankar Khalsa and Patrick Brennan with Moroccan Najib Sudani. This particular collaboration is unique because the playing does not reflect a solo and accompaniment dynamic. Tim Fuson's accompanying liner notes to their first recording notes a sensitivity to listening which combines “a willingness to follow each other without being bound by typical genre constraints” that  “makes this recording one of the most satisfying and genuinely collaborative Gnawa explorations to date.”(Fuson)  Unlike Hassan Hakmoun and Randy Weston, the Sudani project is an integration of jazz and Gnawan elements -with neither genre taking a domineering role. Members of the Sudani project create this reciprocal relationship within the music by building off of the “commonalities of African-American and African-Maghribi music not only at the level of melody and rhythm, but also at a deeper level of interactive structure, each one giving and taking in turn.” Najib and Brennan have made a conscious decision to collaborate as equals. Brennan notes that while each musician has their own respective musical history and style, their focus was not on the maintenance of these idioms but rather on how they “could play together.” (Nickson)

Members of the Sudani project all bring their own experiences to the music. American Percussionist Nirankar Khalsa perceives the connection between Jazz and Gnawa as an “expression of common shared roots, and moreover a manifestation of world cultural solidarity.” (Khalsa) This is in a similar vein to Randy Weston –the execution of this view has a quite different manifestation with the context of the Sudani project. The groups name sake and another of the groups musicians, Najib Sudani is a m'allem fromEssaouria. The Gnawa of Essaouria have a significant tradition of cross-culture communication. Najib's father also a m'allem was highly sought after by musicians around the world including Jimi Hendrix. Najib therefore was not unaware of the processes involved in a collaborative foreign recording effort and this allowed the fusion genres to develop further than groups who do not have a heritage of international exchange. (Sudani)

Sound clips the Sudani project
 * http://sonispheric.tripod.com/sudani_sound_samples.htm

Conclusion
Both Western Artists and Moroccan Artists have achieved fame though recitals and concerts of Gnawa-fusion music. These artists each approach fusion from different angles and the reinterpretations of the Gnawa allows the music to be experienced by a larger audience. The influence has not been a one sided exchange. Because of these fusions Gnawa has been transformed as jazz has. These transformations are evident in the instrumentation, rhythms and even the venues that the music takes place in. Gnawa-fusion music is evidence of an ever increasing global world.

title: User:FayssalF/Sandbox


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Jimmie Angel

James "Jimmie" Crawford Angel (August 1, 1899 – December 8, 1956) was an American aviator after whom Angel Falls in Venezuela, the tallest waterfall in the world, is named.

Early life
James Crawford Angel was born August 1, 1899, near Cedar Valley, Missouri, the son of Glenn Davis Angel and Margaret Belle (Marshall) Angel. Because his grandfather, James Edward Angel, was living, he was called Crawford to avoid confusion in the Angel family during his younger years. He is alleged to have been in World War I, but the only certainty is that he registered for the draft on September 12, 1918. In his Twenties he adopted the nickname "Jimmie" by which he was known for the rest of his life.

Angel Falls

The falls, which cascade from the top of Auyantepui in the remote Gran Sabana region of Venezuela, were not known to the outside world until Jimmie Angel flew over them on November 16, 1933 while searching for a valuable ore bed.

On October 9, 1937, he returned to the falls with the intention of landing. On board his Flamingo monoplane were his second wife Marie, Gustavo Heny, and Miguel Delgado, Heny's gardener. He attempted a landing, but despite a successful touchdown, his aircraft El Rio Caroní nose-dived when it hit soft ground at the end of its landing run. The wheels sank in the mud, making take-off impossible.

The passengers were unharmed but had to trek across difficult terrain and with low food supplies for 11 days to make their way off the tepui and down to the nearest settlement at Kamarata. When word of their exploits got out, international interest in the Gran Sabana region increased dramatically, leading to in-depth scientific exploration in the following years.

His aircraft remained atop Auyantepui until 1970, when it was disassembled and brought down by Venezuelan military helicopters. Today, an El Rio Caroní can be seen outside the airport terminal at Ciudad Bolívar. The airplane was re-assembled in the city of Maracay's aviation museum.

Death
On April 17, 1956, Angel suffered a head injury while landing his plane at David, Chiriquí, Panama. Soon afterward, he had a heart attack and then suffered from various ailments for eight months, until he came down with pneumonia and went to Gorgas Hospital in Panama City, where he died on December 8, 1956. His cremated remains were first interred at the Portal of the Folded Wings Shrine to Aviation in Burbank, California, but in keeping with his wishes, his wife, his two sons and two of his friends scattered his ashes over Angel Falls on July 2, 1960.

Books
Spanish writer Alberto Vázquez-Figueroa covered Jimmie Angel's adventures in his 1998 novel Ícaro— ISBN 9788408025023, later translated into several foreign languages. There is also another book that details how Angel Falls got its name: "Truth or Dare: The Jimmie Angel Story" written by Jan-Willem de Vries ISBN 9781419673665. In 2019, Angel's niece, Karen Angel, president of the California based nonprofit organization the Jimmie Angel Historical Project [JAHP], published "Angel's Flight - The Life of Jimmie Angel - American Aviator-Explorer - Discoverer of Angel Falls" [ISBN 978-1-4834-8948-3]. With over two-hundred photographs, the book is the result of twenty-three years of research by her and others. Research continues by the JAHP to verify the facts of his life.

title: Jimmie Angel


text: Category:520s BC births

title: Category:520s BC births


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User:Tommmmmmy

Articles I Have Created

 * Mayrig - 1992 film

title: User:Tommmmmmy


text: Category:450s BC deaths

title: Category:450s BC deaths


text:
May 9 (Eastern Orthodox liturgics)

May 8 – Eastern Orthodox Church calendar – May 10

All fixed commemorations below celebrated on May 22 by Orthodox Churches on the Old Calendar.

For May 9th, Orthodox Churches on the Old Calendar commemorate the Saints listed on April 26.

Saints

 * Prophet Isaiah (8th century BC)
 * Great-martyr Christopher of Lycia (c. 249–251), and with him:
 * Martyrs Callinica (Callinike of Lycia), and Aquilina (Aquilina of Lycia) (c. 249 – 251)

 * Saint Maximus III of Jerusalem, Patriarch (350) (see also: August 26)
 * Saint Shio of Mgvime, monk, of Georgia (6th century)
 * Monk-martyr Nicholas of Vouneni, in Thessaly (901)

Pre-Schism Western saints

 * Saint Beatus, Apostle of Switzerland (2nd century)
 * Martyrs Epimachus and Gordianus of Rome, in the persecution of Decius (c. 249 – 251)
 * Saint John of Châlon, third Bishop of Châlon-sur-Saône in France (c. 475)
 * Saint Gerontius, bishop of Cervia near Ravenna in Italy, martyr (c. 501)
 * Saint Sanctan, Bishop of Kill-da-Les and Kill-na-Sanctan near Dublin in Ireland (6th century)
 * Blessed Adalgar, third archbishop of Hamburg-Bremen (909)
 * Saint Vincent, Abbot of St Peter de Montes in Spain, a disciple and successor of St. Gennadius of Astorga (c. 950)
 * Saint Gregory, Bishop of Ostia (c. 1044)

Post-Schism Orthodox saints

 * Saint Dmitry Donskoy, Prince of Moscow (1389)
 * New Hieromartyr Methodius of Amaria, Crete (1793)
 * Saint Joseph (Litovkin) of Optina, Hiero-schema-monk of Optina Monastery (1911)
 * Venerable Elder Ieronymos of Simonopetra (1957) (see also: April 26 - OS)

New martyrs and confessors

 * New Hieromartyr Demetrius Voskresensky, Priest (1938)
 * New Hieromartyr Basil Kolosov, Priest (1939)
 * New Martyrs of Slobozhanschyna (Slobodskaya Ukraine).

Other commemorations

 * Translation of the Relics of Saint Nicholas from Myra to Bari in 1087. (see also: May 20 – Greek)
 * Zaraysk Icon of St. Nicholas the Wonderworker (1225)
 * Translation of the relics (1775) of Child-martyr Gabriel of Slutsk (1690)

title: May 9 (Eastern Orthodox liturgics)


text:
Explodingdog

explodingdog is the name of a website run by Sam Brown, pseudonym of Adam Culbert. From 2000 to 2015, viewers e-mailed Brown short phrases for inspiration and he illustrated certain ones. The drawings are usually rendered digitally and are known for their simplistic style, and their poignant and sometimes unexpected take on the phrases on which they are based. Sam Brown has published limited-run print books of his explodingdog illustrations. He also sells merchandise with explodingdog illustrations and prints of the daily drawings to help offset costs.

Themes and Visual Motifs
Like many artists, Sam Brown uses many recurring themes and visual motifs in his explodingdog work.

A short list of visual motifs:
 * Stick figures
 * Red robots
 * Fish (frequently yellow)
 * Stars
 * Clouds
 * Monsters
 * Menacing cityscapes
 * Snakes
 * Ducks
 * Dogs
 * Dictators
 * Orange cones, which are, apparently, a game of sorts
 * Rockets

A short list of recurring themes:
 * Loss
 * Love
 * Joy
 * Loneliness
 * Menace
 * Confusion
 * Freedom

Influence
Over the years, there have been a number of different artistic projects inspired by explodingdog. These sites usually utilize the same "submitted by random people, and selected for inspiration" concept that explodingdog pioneered.

Webcomics

 * Whispered Apologies — An inversion of the explodingdog format in which artists submit comics to the site, and writers give the submitted comics text.
 * Boring3D
 * Diesel Sweeties – Traditional webcomic
 * NatalieDee – Daily webcomic
 * Critter Cuddles - Publishes a webcomic daily with daily drawings by email.

Music sites

 * Song Fight! — Originally started as a musical explodingdog spinoff, now a songwriting contest between multiple artists.
 * Request-A-Song.com The artists at this site took song title requests and turned them into original songs.
 * Songs To Wear Pants To this site will take any user submission of text/genre and turn it into a song.

title: Explodingdog


text: Category:580s BC births

title: Category:580s BC births


text: User talk:70.49.170.143

title: User talk:70.49.170.143


text: Category:490s BC deaths

title: Category:490s BC deaths


text:
David Thorstad

David Thorstad (October 15, 1941 – August 1, 2021) was an American political activist who co-founded or ran a number of homosexual rights groups following the Stonewall riots in 1969, including as a former president of New York's Gay Activists Alliance. He later engaged in pedophilia and pederasty activism with the North American Man/Boy Love Association (NAMBLA), of which he was a founding member.

Early activism
Thorstad was active in Trotskyist politics for some years. For more than six years, he was a member of the Upper West Side branch of the Socialist Workers Party (SWP) and a staff writer for its newspaper, The Militant. He left the SWP in December 1973, citing the organization's lack of enthusiasm for the gay liberation movement and failure to develop a "Marxist materialist analysis" of it. In 1976 he self-published a collection of internal party documents relating to its discussion of the gay liberation movement under the title Gay Liberation and Socialism: Documents from the Discussions on Gay Liberation Inside the Socialist Workers Party (1970-1973).

In the early 1970s, Thorstad was president of the Gay Activists Alliance, a leading gay liberation group in New York.

In June 1973, Thorstad and John Lauritsen published "The Early Homosexual Rights Movement (1864-1935)" in the SWP internal Discussion Bulletin, attempting to prove that the gay liberation movement had a long and substantial history, particularly in Germany. This 14-page historical survey was expanded the next year into a 92-page book of the same name published by Times Change Press, a New York publishing house specializing in feminist and politically progressive books. The book was translated into Spanish and German.

In 1977, Thorstad founded the Coalition for Lesbian and Gay Rights.

Pedophilia and pederasty activism
Thorstad described himself as a bisexual pederast and atheist (a "recovered" Pentecostal) who had "never been charged with violating any sex laws".

In 1978, he became a co-founder of NAMBLA, and "served as a member of the Steering Committee from some undetermined time until September 1996". He was one of a group of NAMBLA members who were sued in 2000 for the wrongful death of a ten-year-old boy in a long-running court case Curley v. NAMBLA in Boston.

Thorstad claimed that "pederasty is probably historically the most common form of homosexuality in Western culture, as well as many other cultures", and that "child abuse hysteria is an industry of insanity aimed at homosexuals [which] ... plays on the impression people have always had of homosexuals as being child molesters." He described opposition to NAMBLA as "... [similar] to one waged by 'lesbian feminists who jumped right on the bandwagon' of what he called the anti-gay male/child pornography scare", according to The Advocate. He also likened being a pederast in the United States to being "a Jew in Nazi Germany" and criticized the mainstream LGBT community for its assimilationist approach towards capitalist and heterocentric society. He said that the label LGBT is "the most absurd one of all" and is "far too fixed an identity, eliding the fluidity of sexuality and sexual behavior ... in that sense [,] Kinsey's scale is valid." He also maintained that "assimilationist homosexual groups[,] ... the psychiatric profession and the bourgeois media, such as the New York Times ... all nowadays blur distinctions by lumping everything under the rubric 'pedophilia,' an absurdity apparently intended to criminalize love and force very different behaviors into one negative pigeonhole."

Summaries of Thorstad's views appear in his essays "Man/Boy Love and the American Gay Movement" and "Homosexuality and the American Left: The Impact of Stonewall".

Later views and legacy
With the turn of the millennium, Thorstad became a critic of the way in which the sexual liberationist goals of gay politics were replaced by the identity politics that came to dominate the movement. In example, he came to oppose pursuing same-sex marriage and the inclusion of transgender people in the gay rights movement.

David Thorstad's archival papers are now held at the University of Minnesota.

Writings

 * Israel: a colonial-settler state? by Maxime Rodinson New York, Monad Press; distributed by Pathfinder Press, 1973 (translated from the French)
 * The Early Homosexual Rights Movement (1864-1935) New York; Times Change Press, 1974 with John Lauritsen
 * Gay Liberation and Socialism : Documents from the Discussions on Gay Liberation Inside the Socialist Workers Party (1970-1973) pt.2, pt.3 editor, [New York] : Thorstad, [introd. 1976]
 * No apologies: the unauthorized publication of internal discussion documents of the Socialist Workers Party (SWP) concerning lesbian/gay male liberation. Part 2, 1975-79 editor, [New York : D.Thorstad] ; New York (415 W. 23rd St., Box 11F, New York 10011) 1980
 * Le Gay Voyage: Guide et regard homosexuels sur les grandes métropoles interviewee, [New York : D. Thorstad]; Paris (22 rue Huyghens, 75014): Albin Michel, 1980
 * A Witchhunt foiled: the FBI vs. NAMBLA New York : North American Man/Boy Love Association, 1985 (introduction)
 * Man/Boy Love and the American Gay Movement by David Thorstad (1991, Haworth Press, Inc.)
 * Homosexuality and the American Left by David Thorstad (1995, Haworth Press, Inc.)
 * Harry Hay on Man/Boy Love by David Thorstad
 * Pederasty and Homosexuality by David Thorstad
 * Various articles at MRZine

title: David Thorstad


text: User talk:84.154.76.138

title: User talk:84.154.76.138


text:
Varissuo

Varissuo (Finnish; Kråkkärret in Swedish) is a district and the largest suburb of the city of Turku, in Finland. It is located seven kilometres to the east of the city centre, and is the easternmost major suburb of Turku, bordering on the neighbouring city of Kaarina. Varissuo has 9,000 inhabitants, the majority of whom are foreign immigrants. It is thus the second largest district of Turku, after Runosmäki. The name consists of the words varis, meaning 'crow' and suo, meaning 'marsh'.

15.72% of Varissuo's population are under 15 years old, while 12.56% are over 65. Around 60% of the population speaks an immigrant language, reflecting the suburb's wide cultural variety. 90% of students at Varissuo school speak a mother tongue other than Finnish or Swedish. The suburb was constructed from scratch on an area of previously uninhabited wetland (suo in Finnish) starting in the mid-1970s as migration from rural areas to the city increased heavily in volume.

Varissuo has several schools, a library, an underground ice arena, a Lutheran church, a health centre, a post office and a social security (KELA) office. In addition, the Itäkeskus shopping centre is located in Varissuo, as well as a University of Turku teacher training school (Turun normaalikoulu) and Turku International School. As many other parts of Turku, Varissuo has many public transport connections, with frequent bus links to the city centre as well as other nearby districts and cities.

Varissuo has a very high percentage of immigrants who lack proficiency in the Finnish language; many speak a form of Finnish known as Varissuomi with simplified grammar and a limited vocabulary.

title: Varissuo


text:
Talk:Cincinnati Reds

The Reds were not kicked out in 1880
The Reds from 1876 to 1879, were not the team kicked out of the National League due to the sale of beer in their ballpark and the rental of their ballpark. It was a team called the Cincinnati Stars. During the 1880 season, there was no Reds club, they disbanded after the 1879 season and were replaced by a new team called the Stars. The Stars were owned by Justus Thorner. SCSRdotorg (talk) 16:17, 5 January 2024 (UTC)

Missing text?
This entry starts with the second section saying "After the expulsion," but I do not see any "expulsion" refered to in the article. Is there a way to clarify this? —Preceding unsigned comment added by 24.32.125.254 (talk • contribs) 13 July 2006

Sunday baseball in the early years.
Just to give you heads-up, the second incarnation of the Reds were not kicked out of the NL for playing Sunday games. It was the rental of the park to other baseball teams on Sundays. Cincinnati never had Sunday baseball on a major league level until 1884. SCSRdotorg (talk) 16:54, 3 October 2015 (UTC)

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Recent cleanup of history section
, I'm very flexible on content on here, but obvious grammar improvements were reverted unnecessarily. We could break it down line-by-line, if needed, to see where we can find common ground, but I'm not sure why you insist on retaining statements like, "Both were important activities to entice the city's large German population". Entice them to do what? There there's:

That excerpt struggles mightily from a grammatical standpoint. I fail to see how you'd prefer that over:

Not only does the proposed change avoid the repeated use of "pledge", but it also breaks up the long-winded, poorly structured "...at a special league meeting to formally ban both beer and Sunday baseball at the regular league meeting that December". There was a convention in October, then a regular meeting in December, and the way these two points are crammed into once sentence doesn't work. I also chose to remove "for violating a rule that would not actually go into effect for two more months". It's clunky, unnecessary, and really needs a source that I was unable to locate.Speaking of sources, this entire section is severely lacking them, and that was the next step I was going to pursue for this article. Do you want my help or not? If you do, then it doesn't seem like we're getting off on the right foot here. If you don't, then I expect you'll do the work in adding inline citations and finding a good compromise between the History section in this article and the dedicated article, History of the Cincinnati Reds. In terms of length, this article's History section should serve as more of a summary of the dedicated article. There's too much overlap at the moment, and I suspect that when this section forked over to the secondary history article, what remained was a shell of what's there now. Drive-by editors probably ignore the fact that there's a separate article covering the history, and continued expanding this section unnecessarily. My goal was to clean this one up first, then compare content between the two. --GoneIn60 (talk) 17:59, 13 July 2021 (UTC)
 * Because your version is wrong. They were not expelled at the December meeting.  They were expelled right after failing to sign the informal pledge at the October meeting.  Cleanup the language if you want, but keep the article accurate. Indrian (talk) 18:29, 13 July 2021 (UTC)
 * Oh, and entice is a much better word than what you were doing there to "make it better" which was grammatically atrocious. "Needing to cater" made no sense structurally in that context and made for one of those awkward sentence constructions you claim to hate so much.  But you are right, you do need to entice someone to a specific activity, so I just added like three words to the end of the sentence.  Now that was not hard, was it?  Nothing wrong with cleaning up an article; I kept most of your changes, but the ones I reverted either resulted in grammatical problems, more awkward sentences, or factual inaccuracies like the one above.  If you would get off your high horse and just focus on improving the article and graciously accepting a little feedback when your changes do not work, we would not be wasting our time having this pointless little spat. Indrian (talk) 18:33, 13 July 2021 (UTC)
 * Seems to me that you're more caught up in protecting preferred content than you are in improving it. I see your edits here date as far back as 2012, protecting essentially the same verbiage in the opening three paragraphs. Nine years later, and the section still suffers from a lack of sourcing. It amazes me that this has escaped either your attention or your interest, or both. Perhaps you should devote more time and energy into that as opposed to worrying about how something is phrased. Whatever I fail to find sources for will be promptly cn tagged and later removed if not fixed, so here's your chance to contribute.As for your explanation regarding the expulsion, it just further solidifies my position that the sentence structure is confusing to begin with. Also your reversion reinserted duplicate links like "Crosley Field" that I had removed previuosly. If anyone needs advice here, it's the editor not paying attention. --GoneIn60 (talk) 18:55, 13 July 2021 (UTC)
 * Wow, you really are an unpleasant person aren't you? Improve Wikipedia all you like.  If you make a mess of an existing sentence though, I will be here to right the ship (just as others, including you in this very article believe it or not, have corrected messes in other sentences on the project).  Tag anything you like; its a good system to point out areas needing improvement.  But remove accurate content that does not violate BLP just because you are too lazy to look for sources, and your vandalism will be reverted.  If I wanted to spend time doing citations, I would have done so already.  Thankfully, Wikipedia is a collaborative project, so the next person in line can take care of that.  Could be you if you decide improving the article is more important than making a scene.  Happy editing. Indrian (talk) 19:11, 13 July 2021 (UTC)
 * Like I said, if I'm unable to find sources (which point blank means I'm looking for them), then the statement will get tagged. If no one else pitches in to find sources at that point, then they'll get the ax. Very simple process. The WP:ONUS is on the editor who wishes to include disputed content, not the other way around. Keep that in mind. --GoneIn60 (talk) 19:32, 13 July 2021 (UTC)
 * "you really are an unpleasant person aren't you?"
 * And no, I'm quite pleasant actually! It takes a lot to ruffle these feathers. Sometimes, difficult encounters require a more systematic approach. --GoneIn60 (talk) 19:56, 13 July 2021 (UTC)
 * Well, I am admittedly often quite crotchety on Wikipedia, so any accusation levelled at me in that regard would be completely justified! Look, there was no intent to turn this whole thing toward animosity, but it was pretty galling that when I reverted only a small portion of your changes, you went straight to the mattresses and reverted everything back without discussion.  It's "bold, revert, discuss," not "bold, revert, revert back, discuss."  Quite frankly, the easiest thing for me to do would have been rolling back your whole edit, but I did take the time to go through line by line and only pull out the ones that were awkward.  And then some accusations started flying from your camp that I do not think were warranted or helpful.  So here we are, but I do have the article's best interests at heart, as I am sure you do as well.  I got the information from a very good and very reputable history of all the Major League baseball teams.  I would give you the name -- I am not being obtuse -- but I do not have it in front of me, and I forget the title at the moment.  I can find it later.  I also have a Newspapers.com subscription, and I just confirmed the series of events via several articles reporting on the National League meeting held in October 1880 in Rochester.  The clubs got together and resolved to adopt the new rules on beer and Sunday baseball at the annual meeting in December, which I believe according to the league constitution was the only time new rules could be adopted.  Kennett objected and on consultation with the shareholders stated that such rules would never be acceptable to the Cincinnati club.  Therefore, the League voted then and there to expel them.  Its usually stated that the team was banned for violating the rules against Sunday baseball, but the rule had not actually gone into effect yet; it was a preemptive ban. Just because I did not source that statement when I put it in does not mean I just pulled it off a random blog or something.  I would have told you all that if you had just asked, but you did not seem interested in actually finding out these details directly from me.  Indrian (talk) 20:10, 13 July 2021 (UTC)
 * No worries, and fair enough! I admittedly could have taken a less harsh approach. Didn't realize how much you retained until I took a closer look. Hard to tell what kind of editor you're dealing with sometimes, and yes, I'm sure you have the article's best interests at heart as well. I'm in no rush to remove anything; that's really a last resort for me. Great to know you have a Newspaper.com subscription. That could be a game changer. As far as the article goes, I think adding some mention of the 1869 Red Stockings here might be beneficial as well, considering the "first professional baseball team" is mentioned in the lead. This source should help with that. Not sure how much time I'll have over the next couple weeks, but it's nice to have goals, right?! --GoneIn60 (talk) 20:48, 13 July 2021 (UTC)
 * Sounds like we have a solid basis for moving forward. My apologies for my part in the brinksmanship.  By the way, the book I was referring to above is Total Ballclubs: The Ultimate Book of Baseball Teams. Indrian (talk) 23:06, 13 July 2021 (UTC)

The Cincinnati Red Stockings played their first professional baseball game in 1869.
This is wrong. 108.28.187.44 (talk) 02:30, 19 July 2024 (UTC)

 * The Cincinnati Red Stockings did debut in 1869. Their page is at Cincinnati Red Stockings. This is a different team. – Muboshgu (talk) 02:44, 19 July 2024 (UTC)

title: Talk:Cincinnati Reds


text:
Curt Warner

Curtis Edward Warner (born March 18, 1961) is an American former professional football player who was a running back in the National Football League (NFL). A two-time All-American playing college football for the Penn State Nittany Lions, Warner was selected by the Seattle Seahawks in the first round of the 1983 NFL Draft. Warner was inducted into the College Football Hall of Fame on December 8, 2009.

Warner was the 1983 AFC Offensive Player of the Year in his rookie NFL season.

Penn State
Warner was a standout at Pineville High School in Pineville, West Virginia, graduating in a class of only 90 students. At Pennsylvania State University, he led the Nittany Lions in rushing in 1980, 1981, and 1982, and helped them capture their first national championship in the 1983 Sugar Bowl. When his collegiate career was over, he owned 42 Penn State records (his 3,398 career rushing yards is 3rd in school history, and his 18 100-yard rushing games remains a Penn State record). On October 30, 2010, Evan Royster surpassed Warner to take over the career rushing yards record. He was named an All-American twice, in 1981 and 1982.

Warner earned a Bachelor of Arts in speech communication from Penn State in 1983.

Professional career
Warner was the third overall pick of the 1983 NFL draft, selected by the Seattle Seahawks. He followed future hall of famers John Elway and Eric Dickerson.

Warner led the AFC in rushing yards his rookie season in 1983, helping Seattle to its first Conference Championship game. He became the first Seahawk to rush for at least 1,000 yards in their rookie season, followed 29 years later by Kenneth Walker III. The Seahawks lost to the Los Angeles Raiders in that season, who went on to become the league champion. The following year, Warner suffered a torn ACL in the 1984 season opener against Cleveland and was sidelined for the rest of the year. He came back in the 1985 season and had a number of successful seasons before ending his career with the Los Angeles Rams.

Warner is a three-time Pro Bowler (1983, 1986, 1987), and was inducted into the Seattle Seahawks Ring of Honor in 1994.

After football
Warner owned Curt Warner Chevrolet in Vancouver, Washington from 1999 until 2010. He is the current running backs coach at Camas High School in Camas, Washington and founder and president of the Curt Warner Autism Foundation.

Warner and his wife Ana have three sons, Jonathan, twins Austin and Christian, and a daughter, Isabella.

In 2018, Little A published The Warner Boys: Our Family's Story of Autism and Hope, written by Curt Warner and Ana Warner with Dave Boling. The book explores Warner's family life, including how it has been impacted by having twin boys (Austin and Christian) severely impacted by autism.

title: Curt Warner


text:
Talk:Conversation

Phenomena?
Isn't it a bit odd to call it a phenomenon when "the conversation suddenly dies when everyone simultaneously runs out of things to say"?

It's obvious that when nobody has anything to say, nobody will be talking. This is neither a great leap in logic nor counterintuitive. I'd change it if I wasn't such a noob or had an idea what to change it to. —Preceding unsigned comment added by 68.113.4.137 (talk • contribs) 05:11, 29 September 2005

The first sentence seemed rather pretentious to me, so I altered it a bit
Conversation is ...which make up the reality in which we reside. -> Conversation is ...which make up the world we live in —Preceding unsigned comment added by 124.191.66.91 (talk • contribs) 04:13, 5 August 2007

Quote
Perhaps this quote can be added: There is no such thing as conversation. It is an illusion. There are intersecting monologues, that is all. -Rebecca West ref= http://quotationsbook.com/quote/8464/

Subsection "Banter"
The "Banter" subsection is clearly a collection of opinions from one person (or a small number of people), with no apparent sources, and IMO is not well written for an encyclopedia because part of it seems like advice instead of definition and description. I happen to think most of what it says is probably true, and I happen to think that the advice is probably pretty good advice - but Wikipedia isn't the place for advice (not even good advice), and things written on Wikipedia need clear sources. TooManyFingers (talk) 14:00, 22 July 2021 (UTC)

Why does this article exist?
"Conversation" (unlike e.g. Etiquette, Discourse, Debate, Public speaking) is not a recognized analytical category of linguistics, philosophy, sociology etc., and I see no appeal to other attested antecedents from history or contemporary media etc.

The academic works cited (Thornbury & Slade 2006, Warren 2006) are explicitly using conversation as a novel lens for research in their respective fields (English language teaching, natural language). Warren: "While there seems to be no generally accepted definition of conversation, if one reads through sufficient literature dealing with the analysis of conversation, it is possible to gradually piece together a working definition of what constitutes a conversation from the many attempts that have been made."

The structure and presentation of this article (particularly the unsourced & apparently original Classification taxonomy) give a misleading impression of authority, while the content is a hodgepodge of dubious observations and editorializing.

Wiktionary has this covered—recommend delete & merge relevant content, if any, into Conversation analysis, Sociolinguistics, Social psychology, Language education, Sociology of language, Linguistic anthropology etc. Dpj aok (talk) 10:41, 18 July 2023 (UTC)

 * I agree with this. Even the question of whether "conversation" should exist as its own separate article aside, the article itself as written has a lot of sections that read more like someone giving their own personal advice and opinions rather than an objective description of the phenomenon. 142.114.168.229 (talk) 15:32, 23 February 2024 (UTC)

title: Talk:Conversation


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KKSF

KKSF (910 kHz) is a commercial AM radio station licensed to Oakland, California and serving the San Francisco Bay Area. The station is owned by iHeartMedia and has an all-news radio format, with programming from the co-owned Black Information Network (BIN). The studios are located on Townsend Street in San Francisco's SoMa district.

The station's transmitter and two-tower array are located on Point Isabel in Richmond, on the San Francisco Bay. KDIA utilizes one of KKSF's two towers during the day. KKSF transmits with 20,000 watts during the day and 5,000 watts at night, using a directional antenna at all times. Because radio waves travel farther at night, KKSF must reduce its power after sunset to protect other stations on AM 910 from interference.

KLX
KKSF was founded by the Oakland Tribune newspaper. Starting in early 1922, the Tribune supplied content for Preston D. Allen's station, KZM, located on top of the Oakland Hotel. Following a suggestion by Allen, the newspaper decided to establish its own broadcasting station, and on May 3, 1922, it was issued a license for a new station with the randomly assigned call letters KLX. This authorization specified operation on the standard "entertainment" wavelength of 360 meters (833 kilocycles). KLX's first sign-on occurred at 7:30 p.m. on July 25, 1922.

For the first year and a half, KLX shared the studios and transmitter at the Oakland Hotel with KZM. Engineer Roswell Smith remembered that "they used to shut down the transmitter as KZM, and take to the air a half hour later as KLX". As part of the cooperative effort, the Herald arranged to upgrade the KLX's 5-watt transmitter by installing two more powerful transmitters, which were named for characters in the Toonerville Folks comic strip: 50-watt "Little Jimmie", and 250-watt "Powerful Katrinka."

Initially, the 360-meter wavelength was the only "entertainment" frequency available, so stations within various regions had to develop time sharing agreements providing for each station to broadcast for a few hours each week. By November 1, 1922, there were twelve "San Francisco Bay District" stations sharing time on 360 meters, and, after KZM ceded its original hours, KLX was assigned 7:00–7:30 p.m. daily except Sunday, plus 10:00–11:00 a.m. Sunday and 8:00–9:00 p.m. Tuesday.

In the fall of 1923, KLX moved to its own studio on the 20th floor of the recently completed Tribune Tower at Thirteenth and Franklin, where it would stay there for thirty years. An antenna was strung between the tops of the Tribune and Oakland Bank buildings, and the transmitter was upgraded to 500 watts.

The station later moved to 590 kHz. The transmitter power was increased to 1,000 watts by the 1930s, with the station moving to 880 kHz. With the implementation of the North American Regional Broadcasting Agreement (NARBA) in 1941, KLX moved to its current frequency of 910 kHz. In 1952, the transmitter was moved to the San Francisco Bay shoreline and increased to 5,000 watts. In late 1956, KLX moved to the Bermuda Building on Franklin Street.

KLX was owned for three decades by Joseph R. Knowland, owner and publisher of The Oakland Tribune newspaper. To pay off campaign debts related to U.S. Senator William Knowland's unsuccessful 1958 campaign for Governor of California, the Knowland family sold the station to the former publisher of Collier's magazine (which had ceased publication in December 1956).

Top 40 KEWB
KLX became KEWB on June 7, 1959. KEWB was owned by Crowell Collier Broadcasting until 1966. KEWB switched to Top 40 hits, pitting it against existing San Francisco Top 40 stations KYA and KOBY. KYA outlasted KEWB, while KOBY couldn't keep up and eventually changed call letters to KKHI, as "The HIGH Spot on Your Radio Dial", playing middle of the road music. It later switched to classical music.

Guided by programmer Chuck Blore, KEWB began the same on-air approach implemented at Los Angeles sister station KFWB, and adopted the slogan "Color Radio - Channel 91". KEWB played the current best-selling hits, added amusing format elements, and employed energetic, funny disc jockeys. Chris Borden's weekend show was a "pool party," complete with sound effects: Casey Kasem dropped in wild tracks, Gary Owens delivered a stream of one-liners, Bobby Dale was frantic, and Ron Lyons was acerbic. It proved to be a winning combination.

During the early 1960s, KEWB was famous for its on-air slogan "Boss Radio", using the then-current slang for "cool". The station was considered the launching pad for the radio careers of Casey Kasem, "The Real" Don Steele, and Robert W. Morgan. Gary Owens did a humorous morning show at KEWB, which he eventually moved it to KFWB, and in the 1960s was featured as the "announcer" on TV's Rowan & Martin's Laugh-In.

Casey Kasem did the evening show using the moniker "Casey at the Mike," after the famous baseball poem "Casey at the Bat". He had been using wild tracks between records, but the General Manager told him to stop. Without that gimmick, he looked around the station for inspiration. Finding the 1962 edition of 'Who's Who in Popular Music' in a waste basket, he conceived of relating music trivia to the audience between the songs, which led eight years later to the development of the successful "American Top 40" show format upon which he built his later career. A decade later, KNEW was the show's Bay Area network affiliate, so Casey was again heard on "Channel 91".

Morgan went by his last name while working the morning drive time at KEWB. Steele worked the afternoon drive. Both had short stays, both joining Bill Drake's new "Boss Radio" at KHJ, Los Angeles. Drake's conversion of San Francisco's KFRC to the same format brought an end to KEWB's Top 40 era.

Other notable KEWB personalities included Don McKinnon, Buck Herring, "Honest" John Trotter, Art Nelson, Bobby Dale, Perry Roberts, Chris Borden, Jim Wayne, Michael Jackson, and Ken Knox. KEWB DJs Ron Lyons and Ron Reynolds returned during the KNEW years.

Talk KNEW
In 1966, the station was purchased by Metromedia Broadcasting, which changed the station's call sign to KNEW, purchased from a Spokane station for $75,000. Metromedia wanted to match its New York station's call letters WNEW. Starting with an all-night talk show hosted by Joe Dolan, Metromedia ended the Top 40 music format and switched to controversy-focused talk radio, based in elaborate new waterfront studios at 66 Jack London Square in the Port of Oakland Building. The studio featured extensive space for tours of some of Metromedia owner John Kluge's art collection (also displayed at KTTV in Los Angeles).

However, KNEW found it couldn't compete against ABC Radio's long-established news-talk station KGO. In 1969, Metromedia switched to playing adult standards, with personality DJs. The station continued to struggle, as they were now competing against market powerhouse KSFO.

Oldies Channel 91
In 1971, general manager Ken Gaines was transferred to KNEW from Metromedia's Cleveland station WHK. Gaines and new program director John L. Hawkins quickly evolved KNEW to a fast-paced format of adult contemporary and oldies music hosted by humorous DJs. Hawkins restored the nickname "Channel 91" and on-air elements echoing its earlier days as Top 40 rocker KEWB. KNEW recorded new station jingles using the original KEWB melody.

The KNEW staff featured several KEWB veterans including Ron Lyons and Ron Reynolds, board operator Carl "The Caterpillar" Dahlstrom (a nickname given him by Gary Owens), and Casey Kasem's former board operator Jim Tharp. Newcomers to the air team included Bill Collins from WHK, and "Tall" Tom Campbell from KYA and KLOK. Program director John Hawkins did shows on weekends. Other KNEW air personalities during this period include Hal Pickens, Bob Raleigh, Harry Stephens (Osibin), and Eddie Alexander.

In 1972, KNEW general manager Ken Gaines and program director John Hawkins devised a "relationships" talk show that candidly focused on issues important to, and only accepted calls from, women. Hawkins named the show "California Girls" and created a special edit of the Beach Boys song as the theme. They launched the idea as a variation on a Sunday morning public affairs show already hosted by Don Chamberlain, a part-time/weekend KNEW newscaster. Word spread rapidly that KNEW had "sex talk" on the radio, and the show was soon moved to weekdays 9AM - Noon where it became a popular and talked about feature. San Francisco Chronicle columnist Herb Caen wrote that he walked the entire length of Market Street listening to California Girls, and he didn't miss a word -— yet he didn't have a radio. The station was on in all the stores. Later, KNEW added evening show "California Guys" just for men, hosted by Dee Merritt. Hawkins extended the branding to the "greatest hits" music format, calling it "California Gold".

During the years 1966-1977, KNEW was considered one of the Bay Area's top news stations, known for its aggressive field reporting. Led by News Director Gil Haar (Eugene Gelhaar), the veteran news team included Knowles Robertson, Ron Baker, Barney Lee (continuing from the KEWB days) and Mike Forrest.

Country music
Though "Channel 91" was quite popular, the early 1970s recession and oil crisis made it difficult to get sufficient advertising to support the large operation. Eventually, Metromedia decided it could make more money by adopting a simpler, less-competitive country music format that was working for sister station KLAC in Los Angeles.

In July 1974, KNEW's format changed to "California Country" music, led by new general manager Bill Ward, who was also GM of KLAC. Gaines, Hawkins, Lyons, Reynolds, Campbell, and others left the station. Bill Collins remained with KNEW as a country music DJ, working the mid-day shift. Other airstaff members included morning man Frank Terry and music director Steve Leader in the afternoon slot.

In the 1990s, the format became classic country. In September 1997, the station changed from local DJs to the satellite-fed "Real Country" syndicated network. In August 1998, the station dropped country to simulcast co-owned KIOI, an adult contemporary station.

Return to talk
KNEW became the flagship over-the-air affiliate of CNET Radio on January 14, 2000, offering technology news and talk 24 hours a day. Under that format, the station simulcasted nationally on XM Satellite Radio channel 130. Also in 2000, the station was acquired by Clear Channel Communications, the forerunner to current owner iHeartMedia.

In 2003, the station dropped CNET and became a general talk radio station branded "Talk 910." Programming included Sacramento-based Armstrong & Getty in mornings, The Glenn Beck Program, and nationally syndicated The Savage Nation with Michael Savage, for which KNEW was the flagship station beginning in July 2003.

On September 10, 2009, KNEW dropped "The Savage Nation" and replaced it with John and Ken from co-owned Los Angeles station KFI. The station explained its decision: "We have decided to go in a different philosophical and ideological direction, featuring more contemporary content and more local information."

Clear Channel rebranded KNEW to "Fox Newsradio 910" on July 6, 2010, with the slogan "The Bay Area's Home of Fox News Radio." Accompanying that change, Fox News Radio's John Gibson replaced John and Ken in afternoon drive. Later in 2010, 910 began carrying "The Dave Ramsey Show" and "The Alan Colmes Show".

KKSF NewsTalk 910
As part of a far-reaching programming realignment, KNEW obtained the rights to "The Rush Limbaugh Show," previously on KSFO. KNEW was rebranded as KKSF "NewsTalk 910," effective January 3, 2012. The KKSF call sign was last used at 103.7 on the FM dial, best known as a Smooth Jazz station on that frequency. The Sacramento-based Armstrong & Getty program remained in the morning commute period, while Len Tillem and Gil Gross replaced John Gibson in the afternoon. Gene Burns' "Dining Around" program got a spot on Saturday. Bill Wattenburg's syndicated show got a spot on Sunday nights. Tillem, Gross, Burns, and Wattenburg became available when KGO terminated many talk show hosts as part of a shift to a news and information format. KKSF also picked up the syndicated Tom Sullivan show during middays. Tillem and Burns were the only local hosts on the station. Len Tillem left the station at the end of March 2013, and Gene Burns died at the end of May 2013. Rush Limbaugh's daily syndicated program moved from KKSF to AM 960 (which was now using the KNEW call letters), and later returned to KSFO.

ESPN Deportes
On July 22 2016, KKSF dropped its talk format and switched to Spanish-language sports using the ESPN Deportes Radio Network. Initially, the station was programmed by Deportes Media under a local marketing agreement (LMA). (Deportes Media had previously operated previous ESPN Deportes Radio affiliate 860 KTRB.) By November 2016, iHeartMedia resumed operating KKSF in-house, retaining ESPN Deportes programming for several more months.

Progressive talk
On June 11, 2018, KKSF switched to progressive talk, branded as "Real Talk 910." The progressive talk format had previously been heard on KNEW (960 AM) until that station switched to business news as an affiliate of Bloomberg Radio.

KKSF's progressive talk programming on weekdays included Stephanie Miller, Thom Hartmann, Randi Rhodes, Rick Unger, and Clark Howard. Rev. Jesse Jackson also hosted a weekend show. For world and national news, the station picked up NBC News Radio, which is run by parent company iHeartMedia.

Black Information Network
On June 29, 2020, fifteen iHeart stations in markets with large African American populations, including KKSF, began stunting with African American speeches, interspersed with messages such as "Our Voices Will Be Heard" and "Our side of the story is about to be told," with a new format slated to launch on June 30. That day, KKSF, along with the other fourteen stations, became the launch stations for the Black Information Network, an African American-oriented all-news network. This change positioned the station in competition with Entercom (now Audacy)’s heritage all-news stations KCBS/KFRC-FM.

title: KKSF


text:
Wikipedia:Articles for deletion/Robert Muchamore

 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 (blk-cmp error). – ABCD 23:17, 21 Apr 2005 (UTC)

Robert Muchamore
Non-notable book author. Delete. --cesarb 16:38, 15 Apr 2005 (UTC)
 * Delete Vanity/advertising The JPS 18:44, 15 Apr 2005 (UTC)
 * Rewrite thoroughly. Amazon suggests he actually sells quite a few books. Average Earthman 20:22, 15 Apr 2005 (UTC)
 * Delete, this is borderline. Not yet notable - those books listed are not even published yet. No Amazon sales rankings are listed. Megan1967 02:06, 16 Apr 2005 (UTC)
 * Rewrite, This article should be rewritten by a fan instead of the man himself. BTW I would volunteer. And his books are published I own them! Unsigned vote by Palm9999. User's first edit.

 * 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.

Note new VfD from 30 April 2005 at Votes for deletion/Robert Muchamore*--AYArktos 04:23, 15 May 2005 (UTC)


text:
User talk:HGrex

Thanks for experimenting with Wikipedia. Your test worked, and has now been reverted or removed. Please use Sandbox for any other tests you want to do, since testing in articles will be reverted quickly. Please see the welcome page if you would like to learn more about contributing to our encyclopedia. Thanks.

title: User talk:HGrex


text:
User talk:Nummnutz

Please stop adding nonsense to Wikipedia. It is considered vandalism. If you want to experiment, please use the sandbox. Thank you.

Hey, Shit...good choice of names, man. - Lucky 6.9 21:42, 15 Apr 2005 (UTC)

title: User talk:Nummnutz


text:
May 10 (Eastern Orthodox liturgics)

May 9 - Eastern Orthodox Church calendar - May 11

All fixed commemorations below celebrated on May 23 by Orthodox Churches on the Old Calendar.

For May 10, Orthodox Churches on the Old Calendar commemorate the Saints listed on April 27.

Saints

 * Saint Simon the Zealot, Apostle (1st century)
 * Martyr Hesychius the Palatine of Antioch (c. 304)
 * Saint Isidora the Fool-for-Christ, of Tabennisi, Egypt (c. 365)
 * Saint Isidore of Alexandria (Isidore The Simple-Minded) (319-404), Hieromonk and Hospitaller (hospital administrator) (404)
 * Venerable Passarion the Presbyter (Passarion of Palestine), Agapius and Philemon (mid-5th century)
 * Blessed Thais (Taisia) of Egypt (5th century)
 * Saint Laurence of Egypt, monk (6th century)

Pre-Schism Western saints

 * Martyrs Calepodius, Palmatius, Simplicius, Felix, Blanda and Companions (c. 222–232)
 * Martyrs Alphius, Philadelphus, Cyprian, at Lentini in Sicily (251)
 * Martyrs Erasmus, Onesimus, and 14 other martyrs, in Sicily (251)
 * Saint Aurelian of Limoges, Disciple of St Martial of Limoges in France (3rd century)
 * Martyrs Quartus and Quintus, two citizens of Capua who were condemned and executed in Rome.
 * Saint Conleth, first Bishop of Kildare (c. 519) (see also: May 3 and May 4)
 * Saint Comgall, founder and abbot of Bangor (602)
 * Saint Cataldus, born in Munster in Ireland, became a monk at Lismore, then Bishop of Taranto; renowned for miracles (7th century)
 * Virgin-martyr Solangia (Solange) (880)

Post-Schism Orthodox saints

 * Saint Simon of Vladimir and Suzdal (Kiev Caves), Bishop (1226)
 * Venerable Laurence, monastic founder at Mt. Pelion in Volos (late 14th century)
 * Blessed Simon of Yurievets and Zharki, Fool-for-Christ (1584)
 * Saint Eustathios of Crimea (1745-1759), martyred in Theodosia, Crimea (1759)
 * Saint Synesius of Irkutsk (1787)
 * Saint Yoakim Krchovski (1820)

Other commemorations

 * The passage of the relics (1087) of St. Nicholas the Wonderworker through the island of Zakynthos, while on their way to Bari.
 * Translation of the relics (1670) of the blessed martyr Basil of Mangazea in Siberia (1602)
 * "Kiev-Bratskaya" Icon of the Mother of God (1654)
 * Repose of Eldress Taisia (Thaisia) of Voronezh (1840)
 * Repose of Hieromonk Andrew (Abramius in Schema) of Whitehoof Convent (1902)
 * Slaying of Soldier Eugene Rodionov in Chechnya (May 23, 1996)

title: May 10 (Eastern Orthodox liturgics)