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Macquarie Fields railway station

Macquarie Fields railway station is located on the Main Southern line, serving the Sydney suburb of Macquarie Fields. It is served by Sydney Trains T8 Airport & South line services.

Bumberry Junction
Bumberry Junction (likely a play on words based it being located at the bridge over Bunbury Curran creek) was a temporary location on the Main Southern Railway in New South Wales, Australia, between the future Ingleburn, and Macquarie Fields railway stations. It was built for the duplication effort of the line between Liverpool and Campbelltown. The station opened 27 March 1891. It did not appear in passenger timetables however it appeared in working timetables "for the use of officers and employees only".

In August 1891, the station was receiving 4 down services and 4 up services. With the occasional Special running such as "Cook's Special Cheap Excursions". The station had access to the railway telegraph network until 4 April 1892.

The station was decommissioned 2 June 1892 with the completion of the bridge across Bunbury Curran Creek.

Macquarie Fields
Macquarie Fields station opened on 3 October 1888.

An additional track was opened to the west of the station in 1995 as part of the Glenfield - Ingleburn passing loop. This unelectrified track was used by freight and long-distance passenger trains. In December 2012, the track was incorporated into the Southern Sydney Freight Line and became freight only.

It has been reported that a ghost of a teenage girl haunts the station, where screaming is often heard at night after train services have stopped. In July 1906, a woman named Emily Gengeson was reportedly run over and killed by a train.

Since the second half of 2017, Macquarie Fields railway station has been served exclusively by the Airport and East Hills line, meaning commuters have to change at Glenfield to travel to either the city via Granville or to Blacktown via the Cumberland Line.

In 2024, it was announced that the station would be receiving a multi-million dollar upgrade and overhaul, improving accessibility, commuter access and parking. Construction is expected to begin in late 2024 and be completed by 2026.

Transport links
Transit Systems operates one bus route via Macquarie Fields station, under contract to Transport for NSW:
 * 876: to Eucalyptus Drive, peak extension to Long Point

title: Macquarie Fields railway station


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Barafundle

Barafundle is the fourth album by Welsh psychedelic folk band Gorky's Zygotic Mynci, which was released 7 April 1997 in the United Kingdom. The album's title comes from the name of a beach in Pembrokeshire, Wales.

Songs are often sung in both Welsh and English, and the album's influences range from twee-pop to traditional folk music. Lynn Childs, father of singer Euros and violinist Megan, plays shawm and other traditional instruments on the album's occasional medieval interludes (for example, on "Starmoonsun").

Singles
Two singles were released from the album. The first single, "Patio Song", was released in late 1996 and became the band's highest-charting single in the UK, peaking at #41 in early 1997. The song also ranked #8 on John Peel's 1996 Festive Fifty countdown.

The second single, "Diamond Dew", reached #42 on the UK Singles Chart in mid-1997. A contemporaneous non-album single, "Young Girls & Happy Endings", was also released in 1997 and appeared as a bonus track on some American copies of the album.

Track listing
All songs written by Euros Childs unless otherwise stated.

 * 1) "Diamond Dew" (Childs/James) – 2:50
 * 2) "The Barafundle Bumbler" – 1:53
 * 3) "Starmoonsun" (Lawrence) – 3:04
 * 4) "Patio Song" – 2:43
 * 5) "Better Rooms..." – 3:46
 * 6) "Heywood Lane" (Lawrence/Childs) – 2:52
 * 7) "Pen Gwag Glas" – 3:59
 * 8) "Bola Bola" – 1:53
 * 9) "Cursed, Coined and Crucified" (Lawrence) – 2:27
 * 10) "Sometimes the Father Is the Son" (James) – 3:21
 * 11) "Meirion Wyllt" – 2:48
 * 12) "The Wizard and the Lizard" (Lawrence/Childs) – 1:58
 * 13) "Miniature Kingdoms" (Lawrence/Childs) – 4:17
 * 14) "Dark Night" – 4:49
 * 15) "Hwyl Fawr I Pawb" (M. Childs) – 1:48
 * 16) "Wordless Song" – 3:20
 * 17) "Young Girls & Happy Endings" - 2:25 (US Bonus Track)

Personnel

 * Euros Childs - vocals, piano, organ, synths, electric piano, harmonium, guitar (5)
 * John Lawrence - guitar, vocals, bass (1,2), jaw harp (1,12), electric piano (3), organ (3,13), recorder (3,5,12), piano (9), bodhran (3)
 * Megan Childs - violin, vocals, viola, organ (9), piano (15)
 * Richard James - bass, guitar, piano (10), organ (10), synth (4)
 * Euros Rowlands - drums, percussion
 * Gorwel Owen - piano (2,16), synth (7)
 * Fiona Owen - vocals (6,11,14)
 * Lynn Childs - shawm, crumhorn
 * Tom Rawlins - shawm, crumhorn, hurdy-gurdy
 * Stuart Evans - shawm, flute
 * Andrew Frizzell - trombone, flute
 * Simon James - sax, flute
 * Martin Smith - trumpet, marching horn

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

title: Barafundle


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User talk:Izanbardprince

RfD nomination of Tricky dick fun bill
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ArbCom elections are now open!
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text: Category:Active Directory

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Ghulat

The  (غُلَاة) were a branch of early Shiʿa. The term mainly refers to a wide variety of extinct Shiʿi sects active in 8th and 9th-century Kufa in Lower Mesopotamia, and who despite their sometimes significant differences shared several common ideas. These common ideas included the attribution of a divine nature to the Imams, metempsychosis (the belief that souls can migrate between different human and non-human bodies), a particular gnostic creation myth involving pre-existent 'shadows' whose fall from grace produced the material world, and an emphasis on secrecy and dissociation from outsiders. They were named by other Shiʿi and Sunni Muslims for their purportedly "exaggerated" veneration of Muhammad (c. 570–632) and his family, most notably Ali (c. 600–661) and his descendants, the Imams.

The ideas of the have at times been compared to those of the late antique gnostics, but the extent of this similarity has also been questioned. Some ideas, such as the notion of the Occultation  and return  of the Imam, have been influential in the development of Twelver Shi'ism. Later Ismaʿili Shiʿi authors such as Ja'far ibn Mansur al-Yaman (died c. 957) and Abu Ya'qub al-Sijistani (died after 971) also adapted ideas to reformulate their own doctrines. The only sect still in existence today are the Alawites, historically known as 'Nusayris' after their founder Ibn Nusayr (died after 868).

A relatively large number of writings have survived to this day. Previously, only some works preserved in Ismaʿilism were available to scholars such as the Umm al-Kitāb "Mother of the Book", which was published in 1936 (8th–11th centuries), the Kitāb al-Haft wal-aẓilla "Book of the Seven and the Shadows" published in 1960 (8th–11th centuries), and the Kitāb al-Ṣirāṭ "Book of the Path" published in 1995 (c. 874–941). However, between 2006 and 2013 numerous texts that have been preserved in the Alawite tradition were published in the Alawite Heritage Series.

Origins (680–700)
Like Shi'i Islam itself, the origins of the lie in the pro-Alid movements of the late 7th century that fought against the Umayyad Caliphate ((r. 661 – 750)) to bring one of Ali's descendants to power. The earliest attested use of the term is found in several reports about the followers of Mukhtar al-Thaqafi, leader of a revolt against the Umayyads on behalf of Ali's son Muhammad ibn al-Hanafiyya, which was part of the Second Fitna, 680–692. According to these reports, some of al-Thaqafi's followers organized regular meetings in the houses of various Kufan women to listen to diviners (wikt:كاهن) prophesying about future events. The followers who attended these meetings were denounced as by other followers of al-Thaqafi. The Arabic verb, 'to exaggerate', 'to transgress the proper bounds', was in broader use at the time to denounce perceived 'un-Islamic' activities, which may include soothsaying. But the use of the term here could hardly have been in reference this, since al-Thaqafi himself often practiced soothsaying, and was respected for this by all of his followers. Rather, the reason for the use of the term for this subgroup of al-Thaqafi's followers may be more specifically related to the Quranic use of the word  ('exaggerate'). It occurs in the Quran twice, in surahs an-Nisa (4:171) and al-Ma'idah (5:77), as follows (occurrence of the word underlined):

"4:171. O People of the Book! Do not exaggerate in your religion, nor utter anything concerning God save the truth. Verily the Messiah, Jesus son of Mary, was only a messenger of God, and His Word, which He committed to Mary, and a Spirit from Him. So believe in God and His messengers, and say not “Three.” Refrain! It is better for you. God is only one God; Glory be to Him that He should have a child. Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth, and God suffices as a Guardian."

"5:72. They certainly disbelieve, those who say, “Truly God is the Messiah, son of Mary.” [...] 73. They certainly disbelieve, those who say, “Truly God is the third of three,” while there is no god save the one God. [...] 5:75. The Messiah, son of Mary, was naught but a messenger—messengers have passed away before him. And his mother was truthful. Both of them ate food. [...] 76. Say, “Do you worship, apart from God, that which has no power to benefit or harm you, when it is God Who is the Hearing, the Knowing?” 77. Say, “O People of the Book! Do not exaggerate in your religion beyond the truth, and follow not the caprices of a people who went astray before, and led many astray, and strayed from the right way.”"

The "People of the Book" mentioned here refers to Christians, who are castigated for ascribing a divine status to the prophet Jesus. He was not a "child" of God, but "only a messenger" who like all normal human beings "ate food". The Christian claim that "God is the Messiah, son of Mary" is characterized in 5:72 and other verses as 'disbelief', as is the claim that "God is the third of three" (a reference to the Trinity, in which Jesus is believed to be consubstantial with the Godhead). The Quranic concept of 'exaggeration' in both cases refers to 'exaggerating' the status of a prophet as being more-than-human.

It seems probable that the followers of al-Thaqafi who gathered in the Kufan houses were likewise denounced by their colleagues for having exaggerated the status not of Jesus, but of Ali. There had been an earlier movement in Kufa called the, named after the South Arabian Jewish convert Abd Allah ibn Saba', who according to some reports had insisted that Ali was not dead and would return to seek revenge upon those that opposed him.

Since remnants of the still existed in the time of al-Thaqafi, and since one of the Kufan women at whose house the group denounced as  gathered belonged to the, it may well be that this group also belonged to the. After Mukhtar al-Thaqafi died in 687, his movement sometimes came to be referred to as the, and when Muhammad ibn al-Hanafiyya, the Alid whom al-Thaqafi's movement had supported, also died in 700, his followers, the , claimed that ibn al-Hanafiyya had gone into hiding , and that he would return before the Day of Judgment as the Mahdi to establish a state of righteousness and justice.

It thus appears that in its earliest usage, the term referred to those Shi'a who taught the dual doctrine of the Occultation  and return  of the Imam, which other Muslims perceived as an 'exaggerated' view of the Imam's status. Later sources would also attribute to these earliest some of the ideas for which the later  would become known, most notably the outright divinization of Ali, but there is no good evidence that this was the case. Rather, the 8th-/9th-century need to attribute these ideas to the earliest probably arose from the fact that, while groups like the  had traditionally been known as, their actual core ideas of occultation and return had become standard tenets of Twelver and Isma'ili Shi'ism, and so other ideas needed to be ascribed to them to justify the  label.

Nevertheless, the later did probably originate from these early groups, and some glimpses of later ideas may sometimes be found, for example the belief in metempsychosis, which was attributed to early 7th-century  leaders such as the women Hind bint al-Mutakallifa or Layla bint Qumama al-Muzaniyya.

One important difference with the later groups is the prominent role played by women, who organized the early meetings in their houses and who often acted as teachers, upholding a circle of disciples. This stands in stark contrast to the ideas of the later, who ranked women between the status of animals and men in their spiritual hierarchy.

Bayan ibn Sam'an al-Tamimi
Bayan ibn Sam'an (died 737) was the leader of a sect called the.

al-Mughira ibn Sa'id
Al-Mughira ibn Sa'id (died 737), leader of a sect called the, was an adept of the fifth Imam Muhammad al-Baqir (677–732).

Abu Mansur al-Ijli
Abu Mansur al-Ijli (died c. 738–744) was the leader of a sect called the  who was killed by the Umayyad governor Yusuf ibn Umar al-Thaqafi.

Abd Allah ibn Harb
Abd Allah ibn Harb (died 748–9) was the leader of a sect called the  who was killed by the Abbasid activist Abu Muslim al-Khurasani.

Abu al-Khattab
Abu al-Khattab al-Asadi (died 755) was the leader of a sect called the  who was killed by the Abbasid governor Isa ibn Musa. For a time, he was the designated spokesman of the sixth Imam Ja'far al-Sadiq (c. 700–765), but Ja'far repudiated him in c. 748.

al-Mufaddal ibn Umar al-Ju'fi
Al-Mufaddal ibn Umar al-Ju'fi (died before 799) was a close confidant of Ja'far al-Sadiq and his son Musa al-Kazim (died 799) who for some time was a follower of Abu al-Khattab. Imami heresiographers regarded him as the leader of a sect called the, but it not certain whether this sect ever existed. A number of important writings were attributed to him by later authors (see below).

Ishaq al-Ahmar al-Nakha'i
Ishaq al-Ahmar al-Nakha'i (died 899) was the leader of a sect called the. Some writings were also attributed to him.

Ibn Nusayr and al-Khasibi
Ibn Nusayr (died after 868) and al-Khasibi (died 969) were the two most important figures in the founding of Nusayrism (called Alawism in the contemporary context), the only sect that still exists today.

Mother of the Book ()
The (أمّ الکتاب) is a syncretic Shi'i work originating in the  milieus of 8th-century Kufa. It was later transplanted to Syria by the 10th-century Nusayris, whose final redaction of the work was preserved in a Persian translation produced by the Nizari Isma'ilis of Central Asia. The work only survives in Persian. It contains no notable elements of Isma'ili doctrine, but given the fact that Isma'ili authors starting from the 10th century were influenced by early ideas such as those found in the, and especially given the influence of these ideas on later Tayyibi Isma'ilism, some Isma'ilis do regard the work as one of the most important works in their tradition.

The work presents itself as a revelation of secret knowledge by the Shi'i Imam Muhammad al-Baqir (677–732) to his disciple Jabir ibn Yazid al-Ju'fi (died c. 745–750). Its doctrinal contents correspond to a large degree to what 9th/10th-century heresiographers ascribed to various sects, with a particular resemblance to the ideas of the. It contains a lengthy exposition of the typical myth of the pre-existent shadows (Arabic: ) who created the world by their fall from grace, as is also found in the  attributed to al-Mufaddal ibn Umar al-Ju'fi (died before 799).

Book of the Seven and the Shadows ()
The ('Book of the Seven and the Shadows'), also known as  ('Book of the Noble Seven'/'Noble Book of the Seven) or simply as  (Book of the Seven'), 8th–11th century, is an important  text that was falsely attributed to al-Mufaddal ibn Umar al-Ju'fi (died before 799). It sets out in great detail the myth of pre-existent 'shadows' (Arabic: ) who created the world by their fall from grace, and who were imprisoned in material human bodies as punishment for their hubris. This theme of pre-existent shadows, which also appears in other important works such as the, seems to have been typical of the early Kufan.

Great emphasis is placed upon the need to keep the knowledge received from Ja'far al-Sadiq, who is referred to in the work as ('our lord'), from falling into the wrong hands. This secret knowledge is entrusted by Ja'far to al-Mufaddal, but is reserved only for true believers. It involves such notions as the transmigration of souls ( or metempsychosis) and the idea that seven Adams exist in the seven heavens, each one of them presiding over one of the seven historical world cycles. This latter idea may reflect an influence from Isma'ilism, where the appearance of each new prophet (Adam, Noah, Abraham, Moses, Jesus, Muhammad, Muhammad ibn Isma'il) is likewise thought to initiate a new world cycle.

The work consists of at least eleven different textual layers which were added over time, each of them containing slightly different versions of concepts and ideas. The earliest layers were written in 8th/9th-century Kufa, perhaps partly by al-Mufaddal himself, or by his close associates Yunus ibn Zabyan and Muhammad ibn Sinan (died 835). A possible indication for this is the fact that Muhammad ibn Sinan also wrote two works dealing with the theme of pre-existent, world-creating 'shadows': the ('Book of the Shadows') and the  ('Book of the Lights and the Veils'). Biographical sources also list several other 8th/9th-century Kufan authors who wrote a or 'Book of the Shadows'. In total, at least three works closely related to al-Mufaddal's are extant, all likely dating to the 8th or 9th century:

 * 1) Muhammad ibn Sinan's
 * 2) an anonymous work called the ('Book of the Apparitions and the Shadows')
 * 3) another anonymous work also called the ('Book of the Shadows').

Though originating in the milieus of the early Kufan, the was considerably expanded by members of a later  sect called the Nusayris, who were active in 10th-century Syria. The Nusayris were probably also responsible for the work's final 11th-century form. Unlike most other works, however, the  was not preserved by the Nusayris, but by the Syrian Nizari Isma'ilis. Like the, which was transmitted by the Nizari Isma'ilis of Central Asia, it contains ideas that are largely unrelated to Isma'ili doctrine, but that did nevertheless influence various later Isma'ili authors starting from the 10th century.

Book of the Path ()
The ('Book of the Path') is another purported dialogue between al-Mufaddal ibn Umar al-Ju'fi and Ja'far al-Sadiq, likely composed in the period between the Minor and the Major Occultation (874–941). This work deals with the concept of an initiatory 'path' (Arabic: ) leading the adept on a heavenly ascent towards God, with each of the seven heavens corresponding to one of seven degrees of spiritual perfection. It also contains references to such typically ideas as  (the manifestation of God in human form),  (metempsychosis or transmigration of the soul), / (metamorphosis or reincarnation into non-human forms), and the concept of creation through the fall of pre-existent beings (as in the, see above).

The philosophical background of the work is given by the late antique concept of a great chain of being linking all things together in one great cosmic hierarchy. This hierarchical system extends from the upper world of spirit and light (populated by angels and other pure souls) to the lower of world of matter and darkness (populated by humans, and below them animals, plants and minerals). Humanity is perceived as taking a middle position in this hierarchy, being located at the top of the world of darkness and at the bottom of the world of light. Those human beings who lack the proper religious knowledge and belief are reborn into other human bodies, which are likened to 'shirts' (, sing. ) that a soul can put on and off again. This is called or. But grave sinners are reborn instead into animal bodies, and the worst offenders are reborn into the bodies of plants or minerals. On the other hand, those believers who perform good works and advance in knowledge also travel upwards on the ladder, putting on ever more pure and luminous 'shirts' or bodies, ultimately reaching the realm of the divine. This upwards path is represented as consisting of seven stages above that of humanity, each located in one of the seven heavens:

 * 1) : the Tested, first heaven
 * 2) : the Devout, second heaven
 * 3) : the Elect, third heaven
 * 4) : the Noble, fourth heaven
 * 5) : the Chief, fifth heaven
 * 6) : the Unique, sixth heaven
 * 7) : the Gate, seventh heaven

At every degree the initiate receives the chance to gain a new level of 'hidden' or 'occult' knowledge. If the initiate succeeds at internalizing this knowledge, they may ascend to the next degree. If, however, they lose interest or start to doubt the knowledge already acquired, they may lose their pure and luminous 'shirt', receiving instead a heavier and darker one, and descend down the scale of being again. Those who reach the seventh degree (that of or 'Gate') are granted wondrous powers such as making themselves invisible, or seeing and hearing all things –including a beatific vision of God– without having to look or listen. Most notably, they are able to manifest themselves to ordinary beings in the world of matter, by taking on the form of a human and appearing to anyone at will. This ability to manifest in human form the 'Gates' in the seventh heaven share with God.

The theme of a heavenly ascent through seven degrees of spiritual perfection is also explored in other works, including the anonymous  ('Book of Degrees and Stages'), as well as various works attributed to Muhammad ibn Sinan (died 835), Ibn Nusayr (died after 868), and others.

title: Ghulat


text:
USS Alameda (AO-10)

USS Alameda (Fuel Ship No. 10/AO-10), was a United States Navy tanker in commission from 1919 to 1922. She was built as the civilian tanker SS Alameda, but transferred to the U.S. Navy after completion in 1919. She was sold for commercial service and operated under the names SS Olean and SS Sweep before she was transferred to the Navy again in World War II as USS Silver Cloud (IX-143).

SS Alameda, one of four Design 1128 civilian tankers, was built by William Cramp & Sons for the United States Shipping Board, but was acquired by the U.S. Navy after her completion. After suffering a major fire in 1921, she was decommissioned in 1922 and sold. Repaired, she entered commercial service as SS Olean in 1925.

Around the time the United States entry into World War II in December 1941, Olean was equipped with defensive armament and a complement of Naval Armed Guardsmen. In March 1942, the tanker was sailing unescorted off the North Carolina coast, when she was torpedoed twice by GERMAN SUBMARINE U-158 and abandoned with the loss of six men. The ship, however, remained afloat and was towed to Hampton Roads, Virginia. Although originally thought too damaged to repair, she nevertheless reentered service under the control of the War Shipping Administration in April 1943 as SS Sweep.

In October 1943, the U.S. Navy selected Sweep for service as a floating storage tanker in the Pacific. The ship was transferred to Navy control in July at Eniwetok, and commissioned as USS Silver Cloud (IX-143). She was transferred to Manus in August, and to Leyte in January 1945. At the end of 1945, she sailed to Mobile, Alabama, to await disposal. Transferred to the War Shipping Administration in March 1946, she was struck from the Naval Vessel Register in April, sold for scrapping in January 1947.

Design and construction
Alameda was laid down on 16 December 1918 as SS Alameda at Philadelphia, by William Cramp & Sons for the United States Shipping Board (USSB). She was one of four Design 1128 tankers built by Cramp, all of which served as United States Navy oilers. Alameda was launched on 15 July 1919, sponsored by Helen Mull Widdows, daughter of Cramp's president, J. H. Mull.

As built, the ship was 430 ft in length (overall), 58 ft abeam, and had a depth of 31 ft. She drew 25 ft with 8 ft of freeboard. She was powered by a single triple-expansion steam engine (also manufactured by Cramp) with cylinders of 27, 45½, and 76 inches (69, 115, and 190 cm) diameter with a 51 in stroke. Operating at 190 psi, her three boilers had a grate area of 186 sqft and heating surface of 8095 sqft. The engine generated 565 hp, and could move the ship with a top speed of 11 knots.

U.S. Navy service, 1919–1922
Alameda was acquired by the U.S. Navy from the United States Shipping Board on 17 October 1919. She was commissioned that same day at the Philadelphia Navy Yard as USS Alameda (Fuel Ship No. 10). Soon after commissioning, Alameda was assigned to the Naval Overseas Transportation Service. She embarked upon her first voyage—to Port Arthur, Texas, on the gulf coast—took on a cargo of oil there, and headed back to the east coast. She entered port at Norfolk, Virginia, on 27 November 1919 and underwent repairs there until 5 December 1919.

After visiting Boston, Alameda departed from New York on 29 December 1919 and once again headed for Port Arthur. She stopped at Charleston, South Carolina, for engine repairs on 2 January 1920, then resumed her voyage to Port Arthur on 11 January 1920, arriving there on 16 January 1920. Since no fuel oil was available there at that time, she headed back to Hampton Roads, Virginia, on 23 January 1920 without a cargo. She arrived at Norfolk on 29 January 1920 and began another round of engine repairs. Alameda departed Hampton Roads on 11 February 1920 and arrived at Port Arthur on 18 February 1920. There she loaded a cargo of fuel oil in preparation for her first transatlantic voyage.

On 21 February 1920, Alameda departed Port Arthur for the British Isles. She entered port on the River Clyde in Scotland on 13 March 1920 and remained there until 24 March 1920, when she headed back toward the Texas coast. She reached Port Arthur on 16 April 1920 and began loading another cargo of fuel oil. Once loaded, she put to sea bound for Norfolk, where she arrived on 2 May 1920. She underwent ten days of repairs at Norfolk before heading for New York on 12 May 1920. She entered port at New York on 13 May 1920 and began fueling ships of the United States Atlantic Fleet. On 16 May 1920, Alameda departed New York and headed back to Norfolk for additional repairs. On 1 June 1920, she exited Chesapeake Bay and shaped a course back to Port Arthur. Arriving there on 6 June 1920 she loaded fuel oil and then put to sea bound for Glasgow, Scotland.

In the summer of 1920, the U.S. Navy adopted the alphanumeric system of hull designations, and Alameda was designated AO-10 under the new system. Alameda continued to serve with the Naval Overseas Transportation Service for the remainder of her naval career. In addition to operations between Port Arthur and ports on the U.S. east coast, she also made further voyages across the Atlantic Ocean to support U.S. Navy warships operating in European waters.

On 19 November 1921, while steaming about 30 nmi off Cape Henry, Virginia, Alameda suffered an explosion in her fire room and began to burn. When firefighting efforts proved fruitless, her crew abandoned the vessel in stormy seas. Among the ships responding to Alamedas distress calls, were the United States Coast Guard cutter USCGC Seminole and the British steamer Bristol, which rescued Alamedas entire crew and remained near the burning ship until firefighting equipment arrived. Alameda remained afloat and was towed into Norfolk on the 20th. There she remained until formally decommissioned on 29 March 1922. Her name was struck from the Naval Vessel Register on 8 August 1922, and she was sold to the Newport Engineering Company of Washington, D.C., on 18 August for $100,000.

Commercial service
Her new owner repaired her, and she entered mercantile service as SS Olean in 1925. By 1930, she was sailing for the Vacuum Oil Company, and, after that company's 1931 merger with Standard Oil Company of New York (or Socony), for the Socony-Vacuum Oil Company which was later renamed Mobil Oil. In March 1930, The New York Times reported that Olean's chief engineer disappeared while the ship was steaming from Port Arthur to Paulsboro, New Jersey. According to the article, the engineer's wife had received a message from her husband stating that he was worried about their financial affairs. Another death of an Olean crewman was reported by The New York Times in September 1939, when a fireman aboard the ship was stabbed to death by a mess attendant while the ship was anchored in the Delaware River at the Port of Paulsboro.

Around the time that the United States entered World War II in December 1941, Olean was defensively armed and assigned a crew of four Naval Armed Guardsmen.

On 14 March 1942, Olean was sailing from Norfolk, Virginia, to Beaumont, Texas. The ship was sailing unescorted and—according to Theodore Bockhoff, the ship's master—with all lights extinguished. One survivor, however, reported that a dim light was burning on one of the masts. At 23:05, while near position 34.40833°N, -76.48333°W, about 15 nmi from Cape Lookout, North Carolina, Olean was hit in the engine room by a single torpedo launched from GERMAN SUBMARINE U-158 under the command of Kapitänleutnant Erwin Rostin. Damage from the torpedo caused the ship to veer out of control. The Naval Armed Guard spotted U-158, but were unable to depress their gun far enough to be able to hit the U-boat. At 23:45 the order to abandon ship was given and the 36 officers, men, and gunners took to the lifeboats. As the no. 3 boat reached the water, however, a second torpedo launched by Rostin hit the engine room and destroyed the lifeboat, killing one officer and six men. Lifesaving stations at Cape Lookout and Fort Macon sent motor launches and were able to rescue the remaining 30 men from Olean nine hours after the attack, and landed them at Morehead City.

As with her November 1921 fire, Olean did not sink from the twin torpedo hits. She was towed to Hampton Roads and dry docked, but was declared a constructive total loss. The need for shipping was great, and despite the severity of Olean's damage, the ship was acquired by the War Shipping Administration (WSA) in April 1942. The WSA had the vessel reconditioned and repaired at Baltimore. The ship was re-engined with a triple-expansion steam engine built in 1941 by Hooven-Owens-Rentschler of Hamilton, Ohio. The cylinders of the new engine were 22½, 41½, and 68 inches (57, 105, and 170 cm) in diameter and had a 48 in stroke, which generated a nominal 350 hp. The ship was also re-boilered with two water tube boilers that had a heating surface of 4012 sqft and operated at 220 psi. The newly reconditioned ship was renamed Sweep and was employed in duties in the Pacific.

U.S. Navy service, 1944–45
In October 1943, the U.S. Navy selected Sweep for use as a mobile floating storage tanker in the Pacific and in November chose the name Silver Cloud for her. The ship was accepted and commissioned at Eniwetok in the Marshall Islands on 12 July 1944. The Navy acquired Sweep for use as a mobile floating storage tanker for fuel oil, and commissioned her as USS Silver Cloud (IX-143) the same day.

On 15 July, Silver Cloud fueled her first ships, two destroyers. She remained in the Marshall Islands until 17 August, when she departed for Manus Island in the Admiralty Islands. She dropped anchor there in Seeadler Harbor on 28 August and fueled almost 200 ships before departing for Hollandia, New Guinea, on 28 December. After calling at Hollandia, Silver Cloud moved to San Pedro Bay at Leyte in the Philippine Islands. She arrived there on 15 January 1945, and remained in the Philippines until 30 December, when she departed for the Panama Canal and from there to New Orleans, for disposal. She arrived at New Orleans on 10 March 1946 and departed the next day for Mobile, Alabama, arriving there on 12 March. Silver Cloud was decommissioned and delivered to the War Shipping Administration on 29 March. She was stricken from the Naval Vessel Register on 17 April and sold to Pinto Island Metals Company for scrapping on 21 January 1947.

title: USS Alameda (AO-10)


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title: User talk:Barafundle


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Common riding

A common riding is an equestrian tradition mainly in the Scottish Borders in Scotland. Male and female riders ride out of the town and along its borders to commemorate the practice from 13th and 15th centuries where there were frequent raids on the Anglo-Scottish border known as the Border Reivers and also to commemorate the Scottish defeat at the Battle of Flodden. Today, the common ridings, rideouts, or riding of the marches continue to be annual events celebrated in the summer in the Borders of Scotland. Each town may have many rideouts over their festival week, usually having one on festival day. Some towns re-enact historic 'common ridings' – although many others have well-established 'festival rides' that are cemented within their town's history. The common riding towns are: Berwick-upon-Tweed, Hawick, Selkirk, Langholm, Lockerbie, Jedburgh, Coldstream, Penicuik, West Linton, Lanark, Lauder, Edinburgh, Melrose, Musselburgh, Galashiels, Duns, Sanquhar, and Peebles.

History
The tradition of common riding dates back to the 13th and 14th centuries, during the continual land border wars both with England and against other clans. It was a Border Country custom to plunder and thieve cattle, known as reiving (a historical name for robbing), and commonplace amongst the major Borders families. In these lawless and battle-strewn times, it became the practice of the day for the local laird to appoint a leading townsperson, who would then ride the burgh’s boundaries, or "marches", to protect their common lands and prevent encroachment by neighbouring burghs and their peoples.

Long after they ceased to be essential, the ridings continued in commemoration of local legend, history, and are "devoted to pageantry, singing, and unique traditions centered around equestrian events."

Present
In current times, common ridings celebrate each Border town's history and tradition in mid-summer, during a period spanning May through to September. Rideouts now involve hundreds of horses, often ridden in costume to evoke a passion worthy of the reivers of old.

Hawick is traditionally the start of the season of annual common ridings, due to the fact that the community captured a flag from the English army in 1514. Alongside the true common riding towns, other towns which now hold ridings are Currie, Penicuik, West Linton, Peebles, Biggar, Galashiels Musselburgh, Duns, Kelso, Jedburgh, Melrose, Coldstream, Yetholm, Annan, Dumfries, Lockerbie, Kirkcudbright, Wigtown, and Gatehouse of Fleet. One of the most recently instituted common ridings was the Copshaw Riding at Newcastleton, formed in 1998.

Each community starts its celebration with the election of that year's principal in the spring, choose from amongst the community. The leader of the community's celebration, once elected and until the end of ceremonies that year in that community, the principal man/woman/pair is (are) an honoured figure(s). The principal is usually an unmarried man of good character. The principals then lead the rideout and celebrate with other towns to show their kinship.

Each community often has a different name for their nominated leader/principal:

 * Annan: Cornet (and Lass)
 * Biggar: Cornet
 * Coldstream: Coldstreamer
 * Currie: Ensign
 * Dumfries: Cornet (and Lass)
 * Duns: Reiver (and Lass)
 * Edinburgh: Captain and Edinburgh Lass (elected each in their own right)
 * Galashiels: Braw Lad (also has a lass elected in her own right called a Braw Lass)
 * Gatehouse of Fleet: Lad (and Lass)
 * Hawick: Cornet
 * Innerleithen: Standard Bearer (and Lass)
 * Jedburgh: Callant
 * Kelso: Kelsae Laddie
 * Kirk Yetholm, Scottish Borders: Bari Gadgi and Bari Manushi
 * Kirkcudbright: Cornet and Lass
 * Lanark: Lord Cornet
 * Langholm: Cornet
 * Linlithgow: Provost of the Deacons' Court
 * Lockerbie: Cornet (and Lass)
 * Melrose: Melrosian
 * Musselburgh: Honest Lad (also has a lass elected in her own right called an Honest Lass)
 * Newcastleton/Copshaw Holm: Tub (and Flake)
 * Peebles: Cornet (and Lass)
 * Penicuik: Hunter (and Hunter's Lass)
 * Sanquhar: Cornet (and Lass)
 * Selkirk: Standard Bearer
 * West Linton: Whipman (and Lass)

While most community festivities last a week, some are focused around a few days while others last for up to two weeks. The programme will consist of a combination of ceremonies, ride outs, entertainment, and traditional Scottish sports. Community spirit for the ride is symbolised by the Burgh Flag, which is a colourful ceremony is bussed, recalling the days when a knight's lady attached her ribbon to his lance before a battle, whereby now ribbons are tied to the Burgh Flagstaff by the principal lass. The colours are usually that of the town or village (for instance, Kelso is blue and white, Hawick is blue and yellow).

Today common ridings attract large crowds (of emigrants and tourists) gathering from all around the world.

Common riding festivals
These events take place over the Summer season starting with Hawick on the First Wednesday of May, continuing till Mid September.

Hawick
The Hawick Common-Riding is the first and largest of the Border festivals. It celebrates the legendary capture of an English Flag in a skirmish at Hornshole believed to have taken place in 1514 and the traditional checking of the boundaries of the town's common land.

After election night in May, each Saturday and Tuesday leading up to the Common-Riding, the Cornet and his supporters ride-out to visit surrounding villages and farms. The first Cornet's Chase takes place uphill on the "Nipknowes" to St. Leonards hut where a local publican is tasked to supply the customary dish of "curds and cream" or "soordook" for refreshment during the official riding of the marches the following week.

In 2014, Hawick celebrated its 500th Common Riding.

In 2018, after a hotly fought battle in 1996 to prevent women riders was lost in the courts. Women had taken many years to be accepted. Hawick reluctantly accepts female participation in all activities in the Hawick Common Ridings. Although certain diehard women refuse to enter The Hut. Women rode in the common riding before an accident in 1931 led to their banning by the all-male common riding committee. "They were finally allowed at all preliminary ride outs, chases, Friday’s main Common Riding day and Common Riding Saturday. A drinking event, called the "Hut", was also open to women." Despite this progression, 2019 again saw renewed hostilities towards female participants.

 * Common Riding Week

On the Sunday before the Common-Riding in June, the Honorary Provost's Council attends the Kirkin' of the Cornet, a church service held in the Cornet's place of worship. In the afternoon the Cornet's party travels to the Hornshole Memorial where the Cornet's Lass lays a wreath. They then travel to the Moor to inspect the race-course.

Following Chases on a Monday, Tuesday and Wednesday mornings the second major Chase takes place on the Thursday morning at 6:00 am when the Cornet carries the Flag for the first time. Later the Principals visit local schools where the Cornet asks that the children are given a holiday for the rest of the week. This is, of course, granted and the children and parents join in singing festival songs.

 * Colour bussing

The Colour Bussing takes place on a Thursday evening in the Town Hall. The Honorable Provost and Magistrates are played into a packed Hall by the Drum and Fife Band. Then come the Lasses with the Maids of Honour. The Cornet's Lass carries the Flag to the front of the Hall with her attendants and “busses” the Flag by tying ribbons to the head of the staff. The Flag is then given to the Cornet when he is reminded that it is "the embodiment of all the traditions that are our glorious heritage". The Cornet is charged to ride the marches of the commonty of Hawick and return the Flag "unsullied and unstained". The Halberdier then calls on the burgesses to "ride the meiths and marches of the commonty". Then begins the Cornet's Walk around the town with his supporters stopping on the way to tie his ribbons on the 1514 Memorial.

Early the following morning the Drum and Fife Band set off to rouse the town. At 6:00 am in Towerdykeside a ceremony called the Snuffin' takes place, when snuff is dispensed from an old horned mull by the town's official song singer. The crowd soon disperses to the surrounding pubs for the traditional rum and milk before breakfast followed by the singing of the "Old Song" at the door of The Borders Textile Towerhouse, each of the Principals taking it in turn to sing verses.
 * Friday Mair

Then the Principals, along with many mounted supporters, processes around the town up to the Nipknowes where the main chase takes place concluding in song, toasts and curds and cream at the Hut. The riders then set off via Williestruther Loch and Acreknowe Reservoir to ride the marches where the Cornet ceremoniously "Cuts the Sod" at the furthermost point of the common. They then make their way to the race-course where, after a programme of horse-racing, the company remounts and proceeds to Millpath where a proclamation is made that the marches have been duly ridden without interruption or molestation of any kind. This is followed by more singing and playing of Drums and Fifes and the Flag is returned temporarily to the Council Chambers where it is displayed. Later the Cornet's party attend the Common-Riding Dinner followed by the Ball where dancing continues into the night before seeing in the dawn from the summit of the Mote.

On Saturday the town is again roused by the Drum and Fife Band and by 9:30 am the Cornet and supporters ride to Wilton Lodge Park where the male Principals lay wreaths of remembrance at the town's War Memorial. The procession then heads for the Moor where horse races are again held. At 3:00 pm the Cornet and his mounted supporters leave the Moor for the town stopping at the Coble Pool in the River Teviot to dip the flag marking the boundary between Hawick land and the ancient Langlands estate.
 * Saturday Mair

On the Cornet's return, his official duties end when he ceremoniously returns the Flag to the Hon. Provost in the Council Chambers. This is a solemn occasion as it marks the end of the common riding. Outside the riders stand to attention in their stirrups whilst the Saxhorn Band plays 'Invocation' and the Cornet displays the Flag for the last time. Teribus is traditionally sung at many occasions during the festivities.

Selkirk
The Selkirk Common Riding is a celebration of the history and traditions of the Royal and Ancient Burgh. Held on the second Friday after the first Monday in June, the ceremony is one of the oldest in the area, with 300–400 riders, Selkirk boasts one of the largest cavalcades of horses and riders in Europe. Selkirk still owns common land to the north and south of the town, but only the northern boundary of Linglie is ridden on the day. Selkirk Common Riding commemorates how, after the disastrous Battle of Flodden in 1513, from the eighty men that left the town, only one – Fletcher – returned bearing a captured English flag. Legend has it that he cast the flag about his head to indicate that all the other men of Selkirk had been cut down. At the climax of the day, the Royal Burgh Standard Bearer and Crafts and Associations Standard Bearers cast their colours in Selkirk's ancient Market Place.

The Standard Bearer is picked from the eligible unmarried young men of the town who have applied for the post by the trustees of the Common Riding Trust, successors to the old Selkirk Town Council which disappeared following local government reorganisation in 1974. He will normally have served his time as an Attendant to previous Standard Bearers. He is introduced on Appointment Night, the last Friday in April. He is carried shoulder high around the town, accompanied by bands and the crowds of locals. Many civic duties follow in preparation for the main event, participation in other town common ridings and festivities including Spurs Night where the Standard Bearer and attendants meet with the principals of Galashiels at Galafoot and receive a pair of spurs at a dinner in Galashiels. In 2014, Fiona Deacon became the first female Standard Bearer to carry the Ex-Serviceman's flag.
 * Standard Bearer

The Saturday before Common Riding Day is marked with the annual Children's Picnic, where primary school children have races. Sunday sees the inspection of the Rig, the town racecourse and Show Sunday, recently moved to the grounds of the Haining. Traditionally Souters would meet up in their new finery bought for the festivities and sing songs to the town bands. Other events include the Standard Bearers Dinner on Monday, and Ladies Night on Wednesday when the female population take-over the bars and clubs for the evening and only the bravest males venture out! Various bussing concerts and dinners are held for the Crafts and Associations.
 * Common Riding week

On Thursday evening the Senior Burgh Officer takes to the streets to "Cry the Burley", giving notice to the population that the marches are to be performed the following day, naming the Burleymen (four ex standard-bearers), the Burgh Standard Bearer and his attendants. His trek, accompanied by the bands starts in the West Port, stopping in the Market Place, High Street, Back Row and South Port to read the proclamation, ending with the time-honoured phrase "There will be all these, and a great many more, and all be ready to start at the sound of the Second Drum". There follows the Bussing concert for the Incorporations of the Weavers and the Hammermen, in the Victoria Hall. This is followed by an act of remembrance when all available ex-Standard Bearers march to the statue of Fletcher outside the Victoria Hall. A wreath is placed on the statue by the chairman of the ex-Standard Bearers association, and each ex-Standard bearer walks around the statue in order of the year they represented the town, earliest first. (A list of ex-standard bearers can be found here.) Then the pubs and clubs get busy with old friendships renewed, and much singing, or it is off to bed in preparation for a full day ahead.
 * Night afore the Morn

The day begins before dawn, at 4:00 am Selkirk Flute Band begin to march around town, wakening, in turn, Standard Bearer and Provost. There follows an Act of Remembrance by the Ex-Soldiers at the War Memorial at 05:30 am. The "First Drum" is struck at 6:00 am., the Silver Band play around the town and lead the singing of "Hail Smiling Morn" alternating with the first verse of the hymn "Lead Kindly Light". The band stops off outside the County hotel for a rendition of Exiles’ Song 'Her Bright Smile' before continuing to the Victoria Halls for 06.30. Meanwhile, the riders assemble in the Back Row. At 06.45 there is the Installation of Standard Bearer and Bussin' of Royal Burgh Flag on the balcony of Victoria Hall. The procession forms and marches to Market Place awaiting the "Second Drum" at 07.00. The procession moves off 'down the Green' behind the Silver band playing "O' a' the airts" and the pipe band, along with the flags of the Incorporations and Guilds on foot. Then follows the Standard Bearer and his attendants and the mounted cavalcade behind.
 * Common Riding Day

By 07:30 am the riders begin to ford River Ettrick and onwards to Linglie Glen. The cavalcade reaches the summit of the Three Brethren cairns, the highest point of the ride; Here they rest and the Standard Bearer and Attendants sing "Hail Smilin' Morn" before remounting and continuing the ride.

Back in Selkirk, the foot procession re-forms in Market Place and leaves for Shawburn Toll led by the bands to Shawburn toll for community singing led by bands until the riders return at the gallop. The procession re-forms again and returns to Market Place via Bleachfield Road and High Street to the Market Square for ceremony of the Casting of the Colours; In turn the Royal Burgh Standard Bearer followed by those of the Weavers, Merchants, Fleshers, Colonials, and ex-soldiers cast their flags to the tune "Up wi' the Souters". The ex-soldiers standard is dipped at the end of his/her performance, there follows a Two Minutes Silence to honour the towns War Dead, broken by the Silver band playing the haunting ballad "The Liltin".

The ceremonial ends with the Return of the Burgh Flag "unsullied and untarnished" by the Standard Bearer to the Provost. After lunch, there is horse racing at the Rig, and the ball is held in the Victoria Halls. Saturday ends with "The Games" – gymkhana and professional foot racing at the towns Cricket Club.

Langholm
Langholm's Common Riding ("Langholm's Great Day") attracts a large number of Langholmite exiles and also tourists from all over the world. The Public election for Cornet takes place in May. It comes from the settlement of a legal dispute in the 18th century, which ensured Langholm people certain common rights (e.g. the digging of peat) within set boundaries. Every year, those boundaries must be re-marked to maintain "the rights". Over the years, this has become a celebration of the town and its people.

Although not originally ridden to check the boundaries, horses are an extremely important part of the Common Riding and the traditions that have built up around it over the years. Common Riding Day is preceded by 'ride-outs' of horses on the hills around the town, and on the day itself the Cornet and his followers have to be able to ride – and ride well – to gallop up the Kirk Wynd, and get to the Monument (erected in memory of Sir John Malcolm), as part of checking the ancient boundaries.

On Common Riding Day, the last Friday in July, after the Cornet receives the flag, there are three Cryings of the Fair: two outside Langholm Town Hall and one on Whita Hill. The Fair Cryer stands on the back of a horse.

The emblems – Thistle, Spade, Crown and Barley Banna' – are also important. The "barley banna" is barley bread nailed to a wooden platter, along with a salted herring, with a large (twai-penny) nail.

Common Riding Day is concluded by returning from the Castleholm to the tune of "Auld Lang Syne", dancing polkas on the A7 trunk road, handing back the flag and finally singing of "God Save The Queen".

Lauder
The origins of common riding in Lauder are lost in the midst of time, but it cannot be denied that its pedigree is quite lengthy.

In Lauder, the boundaries were marked not by field boundaries but by a number of cairns. The burgesses rode from cairn to cairn and it fell upon newer or younger men to fill their pockets with stones to place upon each cairn in turn. This practice was abandoned when it was found that the pockets contained not stones but bottles of refreshment to be consumed at each cairn. The Riding of the Marches was nevertheless serious business, the date and time being intimated by Tuck of Drum by the Town Drummer. Failure to attend to the duties could result in a fine, in the early 19th Century this was 5/- for a Burgess.

The ceremony originally was held on Ascension Day, when the lands, crops, and affairs of the Burgh were blessed, and the health of the monarch was toasted. Later the date became the King's Birthday. In this respect, it is recorded in the minutes of the Town Council in the early 19th century that the expense of celebrating the King's Birthday should not exceed £2.10/-.

The riders used to race from the Stirk Hill to the Town Hall, but this proved dangerous to rider and bystander alike and was discontinued after many protests. The day closed with a dinner in the Town Hall. The practice was discontinued for about 70 years but was resuscitated in 1911 to celebrate the Coronation of King George V, and has continued ever since with the exception of the two Wars. The revived Common Riding, which we have today differs very little from the original.

It is not held to commemorate a victory over the English in Battle like other Towns or as a Gala Day. The religious aspect is still observed with the Kirkin' of the Cornet, at which the Lords Blessing is sought for the weeks' events. With a few alterations where land was sold, the Cornet leads his followers around the Marches of the Royal Burgh of Lauder with a halt for refreshments at the Waterin Stane and a Toast to Her Majesty. On leaving the Waterin' Stane the cavalcade makes for the Burgess Cairn, the only surviving cairn, and places a stone upon it and on return reports no encroachment on Burgh Land.

In recent times “Tom Waldies bridge”, the Waterin' Stane and the Burgess Cairn have been repaired and improved to ensure the smooth running of the common riding. The Millennium Cairn, at the top of the Whiteknowe End, was erected to commemorate regaining the Burgh Charter of 1502.

Jedburgh
Jethart callant's festival was founded when in 1947, the Border Games Festival Committee called a meeting to discuss the formation of a Pageant. The first callant was a rayon mill worker named Charlie McDonald.

Jedburgh Callants Festival lasts two weeks, with ceremonial rides to places of historic interest. The most important ride is to Redeswire, close by Carter Bar, the site of Raid of the Redeswire in 1575, when the timely arrival of the Jedburgh contingent with their cry "Jethart's here" turned an apparent defeat of the men from Liddesdale into a rout of the English.

The Callant leads the mounted cavalcade to Ferniehurst Castle, halts for a ceremony at the Capon Tree, a survivor of the ancient Jed Forest, and returns to the town for the final ceremony at the War Memorial.

Saturday commences with the firing of a cannon and a race around the town, followed by the Jedburgh Border Games, which date from 1853.

West Linton
Common Ridings in West Linton are led by the Whipman, the old Scots word for carter or carrier. In 1803 after the annual meeting of the Whipmen Benevolent Society, the committee paid formal visits to local mansions. The rest of the day, one of the few holidays of the year at the time, was devoted to sporting activities, a gathering which was styled "The Whipman Play". The ceremony has continued since, unbroken except by two wars, revived in 1949.

The Linton Whipman is installed and invested with his sash of office on the Friday evening before the first Saturday in June and leads a mounted procession through the village. Saturday begins with a ride out and there follows a week-long programme of activities of sports, competitions, barbecue, and bonfire.

Galashiels
The Braw Lads' Gathering is the annual summer festival for the town of Galashiels. The Braw Lads' Gathering was established in 1930 to celebrate the town's history, and in particular commemorates an event in 1337 where Gala men defeated English soldiers in a field of sour plums, the marriage in 1503 of King James IV of Scotland to Margaret Tudor of England, the granting of a burgh charter to the town, and the sacrifices made by local people in World War I.

Every year, a local man and woman are appointed to be Braw Lad and Braw Lass. They take part in the ceremonies and lead the ride outs, where hundreds of people ride through the town and across the countryside on horseback. The main Braw Lads' Day takes place on a Saturday, beginning at 8 am when the Braw Lad receives the burgh flag and rides to the "Raid Stane" at Netherdale, the site of the 1337 affray. The cavalcade then crosses the River Tweed and stops for a reception at Abbotsford House, before riding back to the town, where the Braw Lass mixes red and white roses, commemorating the 1503 marriage. Then the Laird of Gala and the President of the Gathering exchange a parchment, celebrating the granting of the 'Burgh of Barony' charter in 1599. Finally, the party proceeds to the town's war memorial where, as the clock strikes noon, the Braw Lad dips the flag in a mark of respect to fallen soldiers, and a period of silence is held.

Edinburgh
The Edinburgh Common riding, called the Riding of the Marches dates from 1579, with the inspection of the Common Land continuing until the demise of the practice in 1718.
 * History

In 1946 a special 'Riding of the Marches' was held in Edinburgh to celebrate peace and the end of the Second World War. Seventy riders took part and a large crowd reported to be 'approaching Royal visit dimensions' greeted the riders in the Royal Mile. The practice was again revived and re-established in 2009 and has been held annually ever since, growing in popularity and combined with a memorial to the Battle of Flodden.
 * Revival

Each year, shortly after the new year, the process begins to elect the Edinburgh Captain & Lass, who as the elected principals for the city will represent Edinburgh over the coming summer at various common rides and town festival celebrations, and also at civic events within the capital.
 * The Riding and Flodden Memorial

Come September, the Captain & Lass lead the Edinburgh common ride around the boundaries of the city in the morning to represent the 'inspection of the common land'.

After the common riding, the Captain and Lass undertake a memorial ride for the Royal Mile to re-enact Randolph Murray, Captain of the City Band, returning from the battle of Flodden bearing the recovered Blue Blanket of the Incorporated Trades of Edinburgh, with the news that Scotland has been defeated and the death of King James IV. The Captain and Lass are accompanied on the ride by a Cavalcade including mounted units from the Royal Scots Dragoon Guards and Scottish and North Irish Yeomanry, and riders from local stables and riding associations. The riders converge at the Mercat Cross on the Royal Mile, where they are escorted by the High Constables of Edinburgh and a pipe band. The Lord Provost of Edinburgh then commences a minutes silence in remembrance for the fallen of Flodden and all Wars.

title: Common riding


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Penpont

Penpont is a village about 2 mi west of Thornhill in Dumfriesshire, in the Dumfries and Galloway region of Scotland. It is near the confluence of the Shinnel Water and Scaur Water rivers in the foothills of the Southern Uplands. It has a population of about 400 people.

Archaeology
There are several archaeological sites nearby, including Late Bronze Age hill forts on Tynron Doon and Grennan Hill and a long cairn at Capenoch Loch dating from the 2nd or 3rd century.

History
The toponym Penpont means "bridge-head" in the Cumbric language once spoken in the region.

The A702 road passes through Penpont. West of Thornhill it crosses the River Nith on a two-arched stone bridge in Penpont parish. It was built in the 1760s after the presbytery of Penpont raised £680 toward the cost. Work started about 1774, but in 1776 the bridge collapsed. The bridge was completed in 1778 and strengthened in 1930–31. It is a Category A listed building.

Penpont's Church of Scotland parish church is a Gothic Revival building completed in 1867. It is a Category B listed building. It has an Art Nouveau Communion table made in 1923.

Penpont's war memorial was made by Glasgow sculptor William Kellock Brown and installed in 1920. It is a bronze statue of an infantryman, with his rifle pointing downwards, his hands resting on the butt and his head slightly bowed.

Notable people

 * Sir Hugh Steuart Gladstone FRSE FZS (1877-1949) civil servant and ornithologist, Lord Lieutenant of Dumfries, lived at Capenoch House in Penpont.
 * Joseph Thomson (1858–95), the geologist and explorer after whom Thomson's Gazelle is named, was born in Penpont.
 * The sculptor Andy Goldsworthy has lived in the village since 1986 and has a workshop there. Many of his works are in the surrounding countryside, including a pinecone-shaped sculpture at Stepends Farm made to celebrate the year 2000. Each year Penpont holds a week-long festival called the Penpont Gala, beginning in the first week of July.
 * Kirkpatrick MacMillan, generally credited with the invention of the pedal driven bicycle, was born and died in Keir, one mile south of Penpont.
 * Leo Kearse Comedian and broadcaster
 * Joanna Lumley owns a cottage near the village.
 * Hugh McMillan (poet) born 1955

title: Penpont


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Talk:List of countries by carbon dioxide emissions per capita

Greenland massive increase
So apparently Greenland's carbon emission per capita increase at just under 40,000% between 1990 and now... surely that can't be correct? Needs attention.

Chart
The chart needs fixing to make it more visible!!! — Preceding unsigned comment added by 94.64.24.152 (talk) 13:46, 1 May 2012 (UTC)

Yes - this table has a big problem. You can't use it effectively as each country and its most recent data are not visible at the same time. Suggest that old data (older than 2000) be removed and that columns are made to appear such that most recent is left most column. I.E. reverse the year columns. As is now, the table is almost worthless. --66.41.154.0 (talk) 18:44, 2 May 2013 (UTC)
 * If the older data is removed, it wouldn't be necessary to also reverse the columns, as they'd all be visible. A problem with removing all the older data is that it reduces the scope for comparing how a country's emissions have changed over time. Two possible alternative solutions are either to insert the countries again at the right hand side of the table, or to remove selective older years so that some temporal comparison into earlier times is retained (e.g. retain 1990 and 1995 from the 1990s, but remove the rest). PaleCloudedWhite (talk) 08:09, 3 May 2013 (UTC)

Someone really should divide this chart into two and put it side by side, like they do in the HDI for different regions. Jewnited (talk) 03:35, 10 July 2015 (UTC)

What do the second chart's rankings indicate? It doesn't correspond to either 1990 or 2011 levels (the endpoints). MaxGhenis (talk) 00:09, 2 September 2017 (UTC)

Conflicting Image
The image does not reflect the information provided. There is a more accurate image at http://cdn3.chartsbin.com/chartimages/l_1149_4cda81a26c6f04959bf26c91f213752a (189.161.104.58 (talk) 16:23, 10 July 2012 (UTC))
 * Yes, the image has multiple problems. First of all, with 2000 data, it's woefully out of date.  China's per capita emissions have more than doubled since then.  Also, it doesn't seem to differentiate between zero emissions and no data.  If you compare Argentina and Brazil, it looks like Brazil has higher per capita emissions, but if you look at the table, you can see that in 2000 Argentina's per capita emissions were twice Brazil's.  The image above looks better.  I wonder if no image at all is better than the current one.Dansan99 (talk) 01:39, 17 January 2015 (UTC)
 * Should we just delete the map as no one wants to create an updated version? Lots of personpower has been put to climate change related graphics, it's kind of odd how this central statistics has been completely neglected. --91.153.156.26 (talk) 18:27, 19 April 2017 (UTC)

Pointless
This page is largely pointless; List of countries by carbon dioxide emissions has a table that can be sorted by total or per-capita William M. Connolley (talk) 16:08, 17 October 2015 (UTC)
 * This list contains data for many more countries than the other one. The List of countries by carbon dioxide emissions only lists 20 countries. Bouchecl (talk) 05:16, 6 December 2015 (UTC)
 * Then merge them William M. Connolley (talk) 09:04, 6 December 2015 (UTC)

Also, this page is out-of-date - it only goes up to 2013 as of now. Maintaining two separate pages with overlapping data is unnecessary work, which may explain why it isn't being done. Sayitclearly (talk) 09:09, 29 July 2018 (UTC)

Sources?
The lede says "All data were calculated by the US Department of Energy's Carbon Dioxide Information Analysis Center (CDIAC)", but no hardlink to the source material is provided. This page is more complete than this one, but it is useless if it can't be verified. Bouchecl (talk) 05:14, 6 December 2015 (UTC)

What?
Apparently, there are countries with higher carbon emmissions than the entire world including themselves. Sea Captain Cormac 19:25, 17 December 2016 (UTC) — Preceding unsigned comment added by Cormac Nocton (talk • contribs)

Split production based on consumption based
I think making two page instead of one would be better, one for the production based and one for the consumption based calculatio. Gagarine (talk) 12:25, 31 January 2020 (UTC)
 * For the moment being I disagree : I believe that a general article with the two approaches is convenient. Maybe if we add a lot more data, we could start having detailed articles for each version. Fa suisse (talk) 15:01, 31 January 2020 (UTC)
 * I would tend to agree more long term as well because, especially in light of the interconnected problem that is global warming, the distinction appears somewhat irrelevant. Production based emissions are ultimately and inescapably in direct service of per-capita consumption abilities. Qatar or SA or Canada could have the greenest of local populations, but selling all those fossil-fuels would nevertheless serve to offshore emissions from their wealth and quality of life. If a distinction is made, it should be contextualized as such. Nandofan (talk) 16:23, 15 November 2023 (UTC)

Use wikidata to generate the list?
This data could be added in wikidata no? And then use https://en.wikipedia.org/wiki/Template:Wikidata_list to generate the list. Gagarine (talk) 12:27, 31 January 2020 (UTC)

Is this per capita per year?
Do you mean carbon dioxide emissions per capita per year? I assume so, in other "per capita" articles like the GDP per capita article it says "value of all final goods and services produced within a country in a given year, divided by the average (or mid-year) population for the same year". It is worth a sentence just to clarify this for people who are not 100% on every single detail but since I am a random and lazy I will leave it to someone else. — Preceding unsigned comment added by 2A00:23C7:69A6:D01:8D28:414E:3DCD:AF9D (talk) 10:44, 13 October 2020 (UTC)

This article should be deleted
The data is old and not well presented. It is not GHG ... so agricuulural econmies are underrepresented and the data and comparisons are likely to mislead.

Conceivably somebody could update and clarify the article and the data. But I don't think anybody will be motivated to do so. There are more recent tables avaialble which also need to be worked on, and already for those, there don't seem to be many people ready to do the dogwork TGcoa (talk) 20:34, 23 August 2022 (UTC)

 * Agree on deletion. Anybody who wants a table both yearly and by country should be directed to the references section of a real article. List of countries by carbon dioxide emissions includes per-capita - not that it's perfect, but it's clearly better and makes this page obsolete. See WP:NOTDATABASE Wizmut (talk) 01:03, 25 April 2023 (UTC)

Math not mathing
Canada emits over 300% of the world’s CO2? Something isn’t right here… 45.44.87.111 (talk) 23:58, 1 April 2024 (UTC)

Change 1990-2022
The calculation is wrong for a lot of countries.

e.g

Ukraine  1990: 15.15 2022: 3.07 Change 20.28% decrease ?

Qatar 1990: 35.67 2022: 35.52 Change: 99.58% decrease ? Truc19much19 (talk) 13:36, 23 April 2024 (UTC)


text: User talk:69.157.225.192

title: User talk:69.157.225.192


text:
Residenz

Residenz is a German word for "place of living", now obsolete except in the formal sense of an official residence. A related term, Residenzstadt, denotes a city where a sovereign ruler resided, therefore carrying a similar meaning as the modern expressions seat of government or capital. As there were many sovereign (imperially immediate) rulers in the Holy Roman Empire, ranking from Lord (Herr) to prince elector and king, there are many cities, palaces, and castles in the empire's former territory which used to be a residenz and are partially still so referred to today. The former residenz status of a city is frequently reflected by the architecture of its center. During the baroque period especially, many prestigious buildings were erected, sometimes even new towns were founded. Today, former Residenzstädte mostly still serve as cultural and administrative centers.

Examples of buildings or cities:
 * Munich Residenz, the former residence of the Dukes and Kings of Bavaria. Munich remains capital of the German state of Bavaria.
 * Würzburg Residenz, the former residence of the Prince-Bishops of Würzburg. Würzburg today is capital of the Lower Franconia government district of Bavaria.
 * Alte Residenz, the former residence of the Archbishops of Salzburg. Salzburg today is capital of the Salzburg state of Austria.
 * Prussia's three Residenzstädte, where, in theory at least, the royal family could live, were Berlin, Königsberg, and Breslau.

Residenzes newly founded in the baroque era:
 * Louis William, Margrave of Baden, general field marshal of the Holy Roman Empire, nicknamed "Turk[s]-Louis" for his successes against the Turks and now in possession of a great war prize, in 1699 altered plans for a hunting lodge being built near the village of Rastatt since 1697. Aiming to become prince elector, he spent 12 million guilders on Rastatt Castle. The village grew accordingly and was incorporated as a town in 1700. Louis William lived at the castle from 1702, and the court followed from Baden-Baden in 1705.
 * Eberhard Louis, Duke of Württemberg, had similarly in 1704 begun reconstruction of a destroyed hunting lodge north of his residenz of Stuttgart. In 1705, he named the site Ludwigsburg. Plans were enlarged in 1706 and again in 1715, resulting in Ludwigsburg Palace. In 1709, Eberhard Louis moved to the new castle. Beginning in the same year, a planned community was constructed near the palace, which was incorporated as a town in 1718. Ludwigsburg officially became the Württemberg residenz in 1718. After Eberhard Louis' death in 1733, his successor took the court back to Stuttgart. Once again from 1764 to 1775, Charles Eugene, in quarrelling with the duchy's estates over yet another residenz, the Stuttgart New Palace, moved the residenz to Ludwigsburg.
 * In 1715, Margrave Charles III William of Baden-Durlach chose to build a new residenz in a space in the woods he called Karlsruhe ("Charles' rest"). From 1717 on, Karlsruhe was residenz of Baden-Durlach, later of the Grand Duchy of Baden, and in 1719 the administration had been completely transferred from Durlach. After 1952, when the states of Baden and Württemberg were merged into Baden-Württemberg, the Württemberg capital Stuttgart becoming capital of the new state, Karlsruhe not only remained capital of a government district of the same name, but in compensation became "Residenz des Rechts" (residence of law) for all Germany, seating the Federal Constitutional Court and the Federal Court of Justice.
 * Charles III Philip, Elector Palatine since 1716, in 1720 transferred his residenz from Heidelberg to Mannheim, a fort at the confluence of the rivers Rhine and Neckar, which had been destroyed in the war and was now being reconstructed. Construction of Mannheim Palace began in 1720 in place of the former citadel.

title: Residenz


text:
USS Sapelo

USS Sapelo (AO-11) was a Patoka-class fleet replenishment oiler of the United States Navy. Laid down on 3 May 1919 for the United States Shipping Board by the Newport News Shipbuilding and Dry Dock Co., Newport News, Virginia, the ship was launched on 24 December 1919, transferred to the Navy on 30 January 1920, and commissioned on 19 February 1920.

1920–1933
After carrying fuel oil from Texas ports to shore stations in Panama, Cuba, and on the east coast, Sapelo completed her first transatlantic run, to the Firth of Clyde with oil for the British Admiralty, in June 1920. On her return, she remained in American waters through mid-August; then loaded fuel oil, gasoline, and stores for store ships and shore stations supporting United States Navy ships operating in Adriatic and Turkish waters. During September, she delivered cargo at Constantinople, Constanţa, Venice, and Split. From there, she proceeded to Brest where she received American war dead to return to the United States.

On 29 October, Sapelo arrived at New York City and, for the next four years, alternately operated along the gulf coast, in the Caribbean, and along the east coast, with semi-annual one-to-three-month tours in the Mediterranean–Middle East area. In April 1924, she transited the Panama Canal and proceeded to San Pedro, California. From there, she refueled ships conducting exercises off the California, Mexican, and Panamanian coasts and carried fuel to shore bases in the Canal Zone. In June, she returned to the east coast; underwent overhaul; and, in August, resumed gulf coast-east coast-Caribbean shuttle runs.

In January 1925, she returned to the Pacific for winter maneuvers; then, in April, departed San Francisco for Hawaii to support units participating in joint Army-Navy exercises. During May and June, she carried fuel oil and gasoline from California to Hawaii; and, in July, she carried her vital cargo to Samoa. On the 21st, she returned to Pearl Harbor; but, by the middle of August, was again en route west. After a stop at Wellington, N.Z., she once more delivered petroleum products to Samoa; and, on 1 September, she departed Tutuila to return to the United States.

By mid-October, Sapelo had resumed shuttling fuel from the Texas oil ports to bases in the Caribbean and along the east coast. In late November 1926, she again transited the Panama Canal; loaded fuel oil in California; delivered her cargo to Canal Zone depots; and returned to the Atlantic for operations along the coast, in the Caribbean, and the Gulf of Mexico.

For the next three years, she maintained a similar schedule. Most of her time was spent on the east coast, on the gulf coast, and in the Caribbean with runs, at least twice a year, into the Pacific to carry fuel, supplies, and personnel from California to the Canal Zone and Nicaragua. In 1929, she interrupted this schedule to carry fuel and torpedoes to the Philippines before returning to the United States to resume her previous operations.

In July 1932, the oiler was transferred to the Pacific. In mid-August, she arrived at San Pedro and, for the next seven months, operated along the California coast with periodic fuel, freight, and passenger runs to Pearl Harbor. In April 1933, she departed California for the east coast and, in mid-June, arrived in Philadelphia where she was decommissioned on 14 October.

1940–1945
Six years later, World War II broke out in Europe; and Sapelo was ordered activated. Recommissioned on 19 August 1940, she was assigned to Train, Atlantic Fleet, and homeported at Norfolk. Into the spring of 1941, she carried petroleum cargoes along the gulf and east coasts. That summer, she extended her runs to Nova Scotia, Newfoundland, and Greenland. In the fall, she commenced runs to Iceland; and, on 7 December 1941, she was at sea, en route from NS Argentia to Reykjavík, Iceland.

Into the winter of 1943, she continued to carry vital fuels to ships and shore stations in Canada, Newfoundland, and Iceland. Then, in late March, she departed Boston to deliver fuel oil, aviation gas, and ammunition to Loch Ewe, Scotland. On 15 April, she turned westward with salt water ballast and a partial cargo of ammunition. On the 19th, she arrived at Reykjavík; and, on the 24th, she departed Iceland to join convoy ONS-5. Two days later, the rendezvous was completed, and the convoy of 43 merchant ships moved west on a course to maximize air coverage from bases on Iceland, Greenland, and Newfoundland.

Further west, 47 German submarines, organized into Groups "Star," "Specht," and "Amsel," were positioning themselves along projected convoy courses between Iceland and Newfoundland. On the 29th, a unit of "Star" located ONS-5 and relayed the information.

The signals were picked up by the convoy's escorts; and, that night, they drove off the first U-boat attack. The slow convoy continued west. Merchant ships began showing breakdown lights. Escorts began to deplete their fuel tanks. Heavy seas precluded refueling while underway.

By 4 May, 10 ships had dropped out of the main convoy body and had been organized into two straggler groups. The convoy's screen had been reduced to seven ships. Four additional U-boats joined the attacking units, who were reorganized and repositioned to trap the convoy between Cape Farewell on the southern tip of Greenland and Flemish Cap, some 300 nmi east of Cape Race, Newfoundland.

Just prior to 2100 on 4 May, the escort ahead of the convoy dropped three depth charges. For over 30 hours, the convoy came under continuous attack. The escorts fought back, assisted by land-based aircraft; but ships ahead of, astern of, and to starboard of Sapelo were hit.

On the night of 5 and 6 May, after the convoy entered a fog bank, German accuracy dropped off. The U-boats waited for morning, but the fog continued to shield the survivors of ONS-5. At mid-morning on the 6th, the German attack was called off. The U-boats retired eastward. They had sunk 13 merchantmen. The escorts of ONS—5 had sunk five U-boats; Allied aircraft, one.

Sapelo arrived at New York on 15 May. An overhaul period followed; and, in July, she resumed resupply runs to bases in the Maritime Provinces and Newfoundland. In September, she shifted south to the Caribbean and through the fall shuttled petroleum products from Aruba and Curaçao to the east coast. In December, she moved north again; shuttled fuels to Canadian ports; then, with the spring of 1944, commenced plying routes between the gulf coast, the east coast, and Bermuda. That summer, she again crossed the Atlantic; and, in September, she resumed operations along the east and gulf coasts, to Bermuda, and into the Caribbean which she continued until the end of World War II.

Decommissioning and disposal
With the end of the war, Sapelo was designated for disposal. In September 1945, she reported to Commander, 5th Naval District for inactivation. On 26 October 1945, she was decommissioned; and, on 13 November, her name was struck from the Navy List. She was sold, via the War Shipping Administration to the Patapsco Scrap Co., in May 1946.

title: USS Sapelo


text:
Chinpara

Chin Para (Japanese: チン☆パラ) was a pop a cappella group featuring 6 members. The group made its major debut in 2002 and broke up on April 7, 2004. Chin*Para entered the final round of the Japanese a cappella TV competition "Hamonepu" on FUJI TV.

title: Chinpara


text:
Talk:Fools Gold (song)

"The dance-oriented song showcased the rhythm section of Mani on bass and Reni on percussion" How so? The bassline played by Mani isn't duplicating John Squire's guitar part, which is a common misconception — Preceding unsigned comment added by 78.149.218.5 (talk) 18:14, 8 August 2013 (UTC)

Unusual time signature
I'd like to include Fools Gold in List of musical works in unusual time signatures as the drumbeat repeats in an odd pattern. Unfortunately my music theory isn't as good as it used to be and I lack the ability to say what that pattern is. Any ideas? Georgethe23rd (talk) 08:18, 16 June 2008 (UTC)
 * Although the drum loops' repetition is somewhat unusual it's still all in straight 4/4, so unfortunately it wouldn't qualify for that article. ;-) -- Hux (talk) 06:03, 17 June 2008 (UTC)

Hot pants!
When the record came out I assumed TSR had simply sampled Bobby Byrd's "Hot Pants". This was a familiar breakbeat used on many late 80s hip hop records, and as we now know that IB in particular was a bit of a hip hop fiend at the time, I think the drum track is probably inspired by something like Big Daddy Kane's 1987 track "Raw" rather than the Bobby Byrd original. —Preceding unsigned comment added by 87.102.37.34 (talk) 09:09, 23 October 2008 (UTC)

Madchester
Madchester was never a genre.

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title: Talk:Fools Gold (song)