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Eugene Genovese

Eugene Dominic Genovese (May 19, 1930 – September 26, 2012) was an American historian of the American South and American slavery. He was noted for bringing a Marxist perspective to the study of power, class and relations between planters and slaves in the South. His book Roll, Jordan, Roll: The World the Slaves Made won the Bancroft Prize. He later abandoned the left and Marxism and embraced traditionalist conservatism. He wrote during the Cold War and his political beliefs were viewed by some as highly controversial at the time.

Early life and education
Genovese was born on May 19, 1930, in Brooklyn, New York. His father was an immigrant dockworker and Eugene was raised in a working-class Italian American family.

In 1945, at the age of 15, he joined the Communist Party USA, and was active in the youth movement until he was expelled in 1950, at the age of 20, for disregarding party discipline or, as he said, "for having zigged when [he] was supposed to zag." He earned his Bachelor of Arts from Brooklyn College in 1953 and his Master of Arts in 1955 and a Ph.D. in history in 1959, both from Columbia University. He taught at another dozen universities, including Yale, Cambridge and Rutgers.

He was later discharged from army service for his communist leanings.

Career
Genovese first taught at Brooklyn's Polytechnic Institute from 1958 to 1963. During the early years of the Vietnam War, when there was a growing range of opinions about the war and the Civil Rights Movement, he was a controversial figure as a history professor at Rutgers University (1963–67), and at the University of Rochester (1969–86), where he was elected chairman of the Department of History.

From 1986, Genovese taught part-time at the College of William and Mary, Georgia Institute of Technology, University of Georgia, Emory University and Georgia State University. He was an editor of Studies on the Left and Marxist Perspectives. He was famous for his disputes with colleagues left, right and center. Defeating Oscar Handlin in 1978, he was elected as the first Marxist president of the Organization of American Historians.

In 1998, after moving to the political right in his thinking, Genovese founded The Historical Society, with the goal of bringing together historians united by a traditional methodology.

Controversy during the Vietnam war
At an April 23, 1965, teach-in at Rutgers University where he was teaching, Genovese stated, "Those of you who know me know that I am a Marxist and a Socialist. Therefore, unlike most of my distinguished colleagues here this morning, I do not fear or regret the impending Viet Cong victory in Vietnam. I welcome it." This comment was widely reported and generated a backlash of criticism. Politicians questioned Genovese's judgment and sensitivity to the responsibility inherent in being a Rutgers professor. Richard M. Nixon, then out of office and living in New York, denounced him, and the Republican candidate for governor of New Jersey, Wayne Dumont, challenging Governor Richard J. Hughes, used Genovese's statement as a campaign issue, demanding that Hughes dismiss Genovese from the state university. Bumper stickers saying "Rid Rutgers of Reds" popped up on cars across the state. Genovese insisted that he did not mean to say that he hoped American servicemen would be killed. No state laws or university regulations had been broken, and Genovese was supported by fellow faculty members on grounds of academic freedom. He was not dismissed from his teaching position.

Rutgers President Mason Gross refused to re-examine the university's position, and Dumont lost to Governor Hughes. President Gross' defense of academic freedom was honored by the American Association of University Professors, who presented him and Rutgers with its Alexander Meiklejohn Award in 1966. Genovese moved to Canada and taught at Sir George Williams University in Montreal (1967–69). In 1968, Genovese signed the "Writers and Editors War Tax Protest" pledge, vowing to refuse tax payments in protest against the Vietnam War.

At the 1969 convention of the American Historical Association, radical historians Staughton Lynd and Arthur Waskow, speaking on behalf of the Radical Caucus, introduced and later withdrew a resolution demanding an end to not only to the war in Vietnam but also to an “immediate end of all harassment of the Black Panther Party”. A substitute resolution introduced by the radical scholar Blanche W. Cook "deplored and condemned" the war and urged withdrawal of all American troops. It was Cook's resolution that eventually came to a vote.

During the discussion on the resolution, Genovese gave a speech, saying that although he opposed the Vietnam war, if the radicals' resolution passed, the bulk of historians in the AHA, who favored the war, would be forced to resign from the group. Noting that the majority of Americans also supported the war, Genovese said that those citizens were as moral and deserving of being heard as the war's opponents. The Radical Caucus, he said, were a bunch of "totalitarians." Genovese ended his speech by saying that the time had come for historians to isolate and defeat the New Left and "put them down, put them down hard, once and for all." When the vote was finally taken, the resolution lost, 647 to 611.

Slavery studies
In 1968, Genovese wrote a critical historiography of the major studies of slavery in the Americas from a hemispheric perspective. He considered the demand by Marxist anthropologist Marvin Harris in The Nature of Cultural Things (1964) for a materialist alternative to the idealistic framework of Frank Tannenbaum, Stanley Elkins, Gilberto Freyre, and others. Tannenbaum had first introduced the hemispheric perspective by showing that the current status of blacks in various societies of the Western Hemisphere had roots in the attitude toward the black as a slave, which reflected the total religious, legal, and moral history of the enslaving whites. Tannenbaum ignored the material foundations of slave society, most particularly class relations. Later students have qualified his perspectives but have worked within the framework of an "idealistic" interpretation. Harris, on the other hand, insisted that material conditions determined social relations and necessarily prevailed over counter-tendencies in the historical tradition. Harris' work revealed him to be an economic determinist and, as such, ahistorical. By attempting to construct a materialism that bypassed ideological and psychological elements in the formation of social classes, he passed into a "variant of vulgar Marxism" and offered only soulless mechanism.

In the 1960s, Genovese in his Marxist stage depicted the masters of the slaves as part of a "seigneurial" society that was anti-modern, pre-bourgeois and pre-capitalist. In 1970, Stampp reviewing Genovese's The World the Slaveholders Made (1969) found fault with the quantity and quality of the evidence used to support the book's arguments. He took issue with the attempt to apply a Marxian interpretation to the Southern slave system.

In his best-known book, Roll, Jordan, Roll: The World the Slaves Made (1974), Genovese examined the society of the slaves. This book won the Bancroft Prize in 1975. Genovese viewed the antebellum South as a closed and organically united paternalist society that exploited and attempted to dehumanize the slaves. Genovese paid close attention to the role of religion as a form of resistance in the daily life of the slaves, because slaves used it to claim a sense of humanity. He redefined resistance to slavery as all efforts by which slaves rejected their status as slaves, including their religion, music, and the culture they built, as well as work slowdowns, periodic disappearances, and escapes and open rebellions.

Genovese applied Antonio Gramsci's theory of cultural hegemony to the slave South. As Dennis Dworkin expresses it, "Like [E.P.] Thompson... Genovese deployed Gramsci's ideas. For Genovese, the slaveholding society of the Old South was rooted in exploitative class relationships, but most important was the cultural hegemony of slaveholders, their paternalistic ideology establishing both the potential and limits for a semiautonomous slave culture of resistance."

Genovese placed paternalism at the center of the master-slave relationship. Both masters and slaves embraced paternalism but for different reasons and with varying notions of what paternalism meant. For the slaveowners, paternalism allowed them to think of themselves as benevolent and to justify their appropriation of their slaves' labor. Paternalist ideology, they believed, also gave the institution of slavery a more benign face and helped deflate the increasingly strong abolitionist critique of the institution. Slaves, on the other hand, recognized that paternalist ideology could be twisted to suit their own ends by providing them with improved living and working conditions. Slaves struggled mightily to convert the benevolent "gifts" or "privileges" bestowed upon them by their masters into customary rights that masters would not violate. The reciprocity of paternalism could work to the slaves' advantage by allowing them to demand more humane treatment from their masters. Religion was an important theme in Roll, Jordan, Roll and other studies. Genovese noted that Evangelicals recognized slavery as the root of Southern ills and sought some reforms, but from the early decades of the nineteenth century, they abandoned arguing for abolition or substantial change of the system. Genovese's contention was that after 1830, southern Christianity became part of social control of the slaves. He also argued that the slaves' religion was not conducive to millenarianism or a revolutionary political tradition. Rather, it helped them survive and resist.

King (1979) argued that Genovese incorporated the theoretical concepts of certain 20th-century revisionist Marxists, especially the ideas of Antonio Gramsci and his construct of hegemony. Genovese's analysis of slavery, the blacks, and the American South elicited criticisms of various portions of his work, but historians agreed on the importance of his contributions. Areas of criticism included Genovese's placing of the master-slave relationship at the center of his interpretation of the American South, his views on southern white guilt over slavery, his employment of Gramsci's construct of hegemony, and his interpretations of southern white class interests, slave religion, the strength of the slave family, the existence of slave culture, and the theory of the generation of black nationalism in the antebellum years.

In his 1979 book From Rebellion to Revolution, Genovese depicted a change in slave rebellions from attempts to win freedom to an effort to overthrow slavery as a social system. In the 1983 book that he co-wrote with his wife, The Fruits of Merchant Capital, Genovese underscored what he regarded as tensions between bourgeois property and slavery. In the view of the Genoveses, slavery was a "hybrid system" that was both pre-capitalist and capitalist.

Shift to the right
Starting in the 1990s, Genovese turned his attention to the history of conservatism in the South, a tradition which he came to adopt and celebrate. In his study, The Southern Tradition: the Achievements and Limitations of an American Conservatism, he examined the Southern Agrarians. In the 1930s, these critics and poets collectively wrote I'll Take My Stand, their critique of Enlightenment humanism. He concluded that by recognizing human sinfulness and limitation, the critics more accurately described human nature than did other thinkers. He argued that the Southern Agrarians also posed a challenge to modern American conservatives who believe in market capitalism's compatibility with traditional social values and family structures. Genovese agreed with the Agrarians in concluding that capitalism destroyed those institutions.

In his personal views, Genovese moved to the right. While he once denounced liberalism from a radical left perspective, he now did so as a traditionalist conservative. His change in thinking included abandoning atheism and re-embracing Catholicism, the faith in which he had been raised, in December 1996. His wife, historian Elizabeth Fox-Genovese, had also shifted her thinking and converted to Catholicism.

Marriage and family
In 1969, Genovese married Elizabeth Fox (died 2007), a historian. In 2008, he published a tribute to her, Miss Betsey: A Memoir of Marriage. Genovese died in 2012, aged 82, from a "worsening cardiac ailment" in Atlanta, Georgia.

Publications

 * Second Edition.
 * Winner of the Bancroft Prize in History.
 * (with Elizabeth Fox-Genovese)
 * (With Elizabeth Fox-Genovese)
 * (with Elizabeth Fox-Genovese)
 * Fatal Self-Deception: Slaveholding Paternalism in the Old South, New York: Cambridge University Press, 2011 (with Elizabeth Fox-Genovese)
 * The Sweetness of Life: Southern Planters at Home, New York: Cambridge University Press, 2017 (edited by Douglas Ambrose)
 * (With Elizabeth Fox-Genovese)
 * (with Elizabeth Fox-Genovese)
 * Fatal Self-Deception: Slaveholding Paternalism in the Old South, New York: Cambridge University Press, 2011 (with Elizabeth Fox-Genovese)
 * The Sweetness of Life: Southern Planters at Home, New York: Cambridge University Press, 2017 (edited by Douglas Ambrose)
 * (with Elizabeth Fox-Genovese)
 * Fatal Self-Deception: Slaveholding Paternalism in the Old South, New York: Cambridge University Press, 2011 (with Elizabeth Fox-Genovese)
 * The Sweetness of Life: Southern Planters at Home, New York: Cambridge University Press, 2017 (edited by Douglas Ambrose)
 * Fatal Self-Deception: Slaveholding Paternalism in the Old South, New York: Cambridge University Press, 2011 (with Elizabeth Fox-Genovese)
 * The Sweetness of Life: Southern Planters at Home, New York: Cambridge University Press, 2017 (edited by Douglas Ambrose)
 * The Sweetness of Life: Southern Planters at Home, New York: Cambridge University Press, 2017 (edited by Douglas Ambrose)

title: Eugene Genovese


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Constellation diagram

A constellation diagram is a representation of a signal modulated by a digital modulation scheme such as quadrature amplitude modulation or phase-shift keying. It displays the signal as a two-dimensional xy-plane scatter diagram in the complex plane at symbol sampling instants. In a manner similar to that of a phasor diagram, the angle of a point, measured counterclockwise from the horizontal axis, represents the phase shift of the carrier wave from a reference phase; the distance of a point from the origin represents a measure of the amplitude or power of the signal. It could be considered a heat map of I/Q data.

In a digital modulation system, information is transmitted as a series of samples, each occupying a uniform time slot. During each sample, the carrier wave has a constant amplitude and phase, which is restricted to one of a finite number of values. So each sample encodes one of a finite number of "symbols", which in turn represent one or more binary digits (bits) of information. Each symbol is encoded as a different combination of amplitude and phase of the carrier, so each symbol is represented by a point on the constellation diagram, called a constellation point. The constellation diagram shows all the possible symbols that can be transmitted by the system as a collection of points. In a frequency or phase modulated signal, the signal amplitude is constant, so the points lie on a circle around the origin.

The carrier representing each symbol can be created by adding together different amounts of a cosine wave representing the "I" or in-phase carrier, and a sine wave, shifted by 90° from the I carrier called the "Q" or quadrature carrier. Thus each symbol can be represented by a complex number, and the constellation diagram can be regarded as a complex plane, with the horizontal real axis representing the I component and the vertical imaginary axis representing the Q component. A coherent detector is able to independently demodulate these carriers. This principle of using two independently modulated carriers is the foundation of quadrature modulation. In pure phase modulation, the phase of the modulating symbol is the phase of the carrier itself and this is the best representation of the modulated signal.

A 'signal space diagram' is an ideal constellation diagram showing the correct position of the point representing each symbol. After passing through a communication channel, due to electronic noise or distortion added to the signal, the amplitude and phase received by the demodulator may differ from the correct value for the symbol. When plotted on a constellation diagram the point representing that received sample will be offset from the correct position for that symbol. An electronic test instrument called a vector signal analyzer can display the constellation diagram of a digital signal by sampling the signal and plotting each received symbol as a point. The result is a 'ball' or 'cloud' of points surrounding each symbol position. Measured constellation diagrams can be used to recognize the type of interference and distortion in a signal.

Interpretation

The number of constellation points in a diagram gives the size of the "alphabet" of symbols that can be transmitted by each sample, and so determines the number of bits transmitted per sample. It is usually a power of 2. A diagram with four points, for example, represents a modulation scheme that can separately encode all 4 combinations of two bits: 00, 01, 10, and 11, and so can transmit two bits per sample. Thus in general a modulation with $$N$$ constellation points transmits $$\log_2 N$$ bits per sample.

After passing through the communication channel the signal is decoded by a demodulator. The function of the demodulator is to classify each sample as a symbol. The set of sample values which the demodulator classifies as a given symbol can be represented by a region in the plane drawn around each constellation point. If noise causes the point representing a sample to stray into the region representing another symbol, the demodulator will misidentify that sample as the other symbol, resulting in a symbol error. Most demodulators choose, as its estimate of what was actually transmitted, the constellation point which is closest (in a Euclidean distance sense) to that of the received sample; this is called maximum likelihood detection. On the constellation diagram these detection regions can be easily represented by dividing the plane by lines equidistant from each adjacent pair of points.

One half the distance between each pair of neighboring points is the amplitude of additive noise or distortion required to cause one of the points to be misidentified as the other, and thus cause a symbol error. Therefore, the further the points are separated from one another, the greater the noise immunity of the modulation. Practical modulation systems are designed to maximize the minimum noise needed to cause a symbol error; on the constellation diagram this means that the distance between each pair of adjacent points is equal.

The received signal quality can be analyzed by displaying the constellation diagram of the signal at the receiver on a vector signal analyzer. Some types of distortion show up as characteristic patterns on the diagram:
 * Gaussian noise causes the samples to land in a random ball about each constellation point
 * Non-coherent single frequency interference shows as samples making circles about each constellation point
 * Phase noise shows as constellation points spreading into arcs centered on the origin
 * Amplifier compression causes the corner points to move towards the center

A constellation diagram visualises phenomena similar to those an eye pattern does for one-dimensional signals. The eye pattern can be used to see timing jitter in one dimension of modulation.

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

title: Constellation diagram


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Juan José Saer

Juan José Saer (Serodino, Santa Fe, Argentina, June 28, 1937 – Paris, France, June 11, 2005) was an Argentine writer, considered one of the most important in Latin American literature and in Spanish-language literature of the 20th century. He is considered the most important writer of Argentina after Jorge Luis Borges (according to Martin Kohan) and the best Argentine writer of the second half of the 20th century (according to Beatriz Sarlo). Four of his novels - La Pesquisa, El Entenado, La Grande and Glosa - appear on various lists made by Latin American and Spanish writers and critics of the best 100 books in the Spanish language of the last 25 years  For his novel La Ocasión he won the Nadal Prize in 1987. In 1990, he won the Silver Condor Award for Best Original Screenplay for the film Las Veredas de Saturno.

Biography
Born in Serodino, a small town in the Santa Fe Province, to Syrian immigrants originally from Damascus, Saer studied law and philosophy at the National University of the Litoral, where he taught History of Cinematography. Thanks to a scholarship, he moved to Paris in 1968 where he taught at the University of Rennes. He had recently retired from his position as a lecturer at the University of Rennes, and had almost finished his final novel, La Grande (2005), which has since been published posthumously, along with a series of critical articles on Latin American and European writers, Trabajos (2006).

In the year 2012, a first installment of his previously unpublished working notebooks were edited and published as "Papeles de trabajo" by Seix Barral in Argentina. A second volume soon followed, which was the result of five years of editing work by a team coordinated by Julio Premat, who wrote the introduction of the first volume. These notebooks allow readers a privileged insight into the creative processes of Saer. As critics point out, the books of Juan José Saer may be taken as a single "oeuvre", set in his "La Zona", a fluvial region around the Argentinian city of Santa Fé, populated by characters who are developed and become referential from novel to novel. Saer's novels frequently thematize the situation of the self-exiled writer through the figures of two twin brothers, one of whom remained in Argentina during the dictatorship, while the other, like Saer himself, moved to Paris; several of his novels trace their separate and intertwining fates, along with those of a host of other characters who alternate between foreground and background from work to work. Like several of his contemporaries (Ricardo Piglia, César Aira, Roberto Bolaño), Saer's work often builds on particular and highly codified genres, such as detective fiction (The Investigation), colonial encounters (The Witness), travelogues (El río sin orillas), or canonical modern writers (e.g. Proust, in La mayor and Joyce, in "Sombras sobre vidrio esmerilado").

Death and legacy
Suffering from lung cancer, he died in Paris on June 11, 2005, at the age of sixty-seven. He was buried in the Père-Lachaise cemetery. At the time of his death he was writing the last chapters of his longest novel, La Grande, which ended up appearing posthumously along with Works, a collection of literary articles that appeared in various newspapers and magazines that Saer already had ready for publication.

Film adaptations

 * Palo y hueso (Stick and Bone, 1968), directed by Nicolás Sarquís, with a script co-written with the author; based on the homonymous story.
 * Nadie Nada Nunca (No, No, Never, 1998) directed by Raúl Beceyro; based on the homonymous novel.
 * Cicatrices (Scars, 2001) directed by Patricio Coll; based on the homonymous novel.
 * Tres de corazones (Three of Hearts, 2007) directed by Sergio Renán; based on the story The Taximetrist.
 * Yarará (2015) directed by Santiago Sarquís; based on the story The path of the coast.
 * El limonero real (The real lemon tree, 2016) directed by Gustavo Fontán; based on the homonymous novel.

title: Juan José Saer


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Talk:James M. Chaney

Untitled
I am a nephew of James M. Chaney.

You mentioned on November 23, 1963 James M.Chaney was stationed on duty within Dealey Plaza and spoke Jack Ruby.

He told me that he was directing traffic at that time. He knew Jack Ruby and Jack Ruby knew him. He told me that Jack Ruby asked him if that was Sherriff Bill Decker and Police Captian Will Fritz in the window of the Texas School Book Depository building. He said he replied yes.

You mentioned that James M. Chaney died a relatively young man in April, 1976 from a heart attack.

Several years prior to his fatal heart attact he had had several heart attacks. On the occasion of the fatal heart attack he had wrestled some guns away from a neighbor who was threatening to committ suicide.

I just thought you might want to know. — Preceding unsigned comment added by 207.136.9.178  (talk • contribs)  00:25, 13 June 2005 (UTC)

title: Talk:James M. Chaney


text:
Oren Burbank Cheney

Oren Burbank Cheney (December 10, 1816 – December 22, 1903) was an American politician, minister, and statesman who was a key figure in the abolitionist movement in the United States during the later 19th century. Along with textile tycoon Benjamin Bates, he founded Bates College as the first coeducational college in New England which is widely considered his magnum opus. Cheney is one of the most extensively covered subjects of Neoabolitionism, for his public denouncement of slavery, involuntary servitude, and advocation for fair and equal representation, egalitarianism, and personal sovereignty.

Cheney's main social ideology was that of egalitarianism; he personally voiced his disdain for racial inequality, social elitism, and socioeconomic deprivation regularly, in controversial speeches and articles. He was ordained a minister in his early twenties, became the headmaster at Parsonsfield, Maine, and illegally harbored and transferred slaves to safety during the 1840s in New Hampshire–an action punishable with a decade's jail time by the federal Fugitive Slave acts. His religious community work garnered him widespread support, culminating in his nomination for a seat in the Maine House of Representatives without his knowledge. Having been told he was nominated and elected on his way to his induction ceremony, Cheney would go on to be an able Free Soil legislator. His first bills drafted and passed supported state prohibition, advocated for temperance, regulated liquor traffic (notably the passage of the Maine Liquor Law), and provided the funds for his first school–the Lebanon Academy in Lebanon, Maine. He gave many abolitionist speeches to the legislature, which produced mixed reactions and death threats; historians have occasionally noted him as "completely and utterly careless with his life."

He was elected as the only delegate to attend the 1852 Free Soil Party Convention in Pittsburgh from Maine, where he famously advocated for anti-slavery, and physically threatened the owner of a local tavern for refusing to serve Frederick Douglass, a noted abolitionist and black member of the party. After his political career, he continued to publish anti-slavery pieces in his newspaper, and establish the Maine State Seminary, which would later be named "Bates College." He governed as the first President of Bates College for nearly four decades–from 1855 to 1894–creating its liberal arts curriculum, hiring faculty, and choosing its campus; during this time he adopted the moniker O.B. Cheney.

Birth and youth
Oren Burbank Cheney was born in Holderness, New Hampshire, on December 10, 1816. He was born to Abigail and Moses Cheney, who were noted abolitionists. Cheney's brother, Person, would go on to become a prominent politician in New Hampshire. His father was a paper manufacturer and also a conductor on the Underground Railroad. Moses Cheney held important positions in the church and served many times in the state legislature. Cheney's mother had a significant impact on his religious views, he was often quoted as saying, "my mother used this bible to worship all that is holy, I shall cease when I arise to the heavenly skies that welcome me," later in his life as president of Bates College. His household was deeply religious and he credited his "Godly upbringing" with forming his philosophical ideologies and personal convictions.

Early in his life he was known as a "humble, patient, and soft-spoken boy." When he was eight years old, he was enrolled in Sunday School in Holderness, and his parents were criticized for sending him to a newly founded school, as it was started by a cashier who found God later in life and was not considered "God's child from birth." He began to work at age nine at the school and spent his allowance on honey and gingerbread, considered luxuries at the time. His rebellious side was exposed on numerous occasions, most notably when a Free Will Baptist came to the family's house |to recite lessons, Cheney jumped and stabbed the windowsill with his jack-knife scaring everyone in the room, which formed an ongoing reputation of the young boy. Soon after Sunday School, Cheney began to work at his father's paper mill, tending to the engines, and housekeeping, at night. The paper he would |277pxform would go on to print the very first copy of The Morning Star, the single most important newspaper of Free Will Baptists. At age thirteen, he attended the New Hampton Academical and Theological Institute in 1829–30, which was five miles away, his mother's decision to send him so far way was partly based on Cheney's unhealthy interest with knives; he cut the end of his thumb while husking corn. Cheney's demanding personality was developed quickly as he taught at elementary schools during his time at New Hampton. A notable example of this was when a drunken father stumbled into the school yard accusing a young Cheney of disciplining his child in unfair ways, Cheney drew his measuring stick and quieted the man. While at the New Hampton Institute, he was exposed to Free Will Baptism at personal level through his studies, and peers, and soon after returned to his father's mill. After the mill was sustainable through the hiring of other local school boys, Cheney was sent to Parsonsfield Seminary, which was 14 miles away; a three-day trip.

While going through Parsonsfield, he was surrounded by racial segregation and religious oppression and later in life, sought an educational institution that catered to everyone that required it, that would take the form of a rigorous, and academically prominent school. He was interested in the temperance movement early on and founded his school's temperance society.

Education and ministership
In 1836, Cheney enrolled in Brown University, but while in Providence witnessed mobs violently treating people with the same religious and political beliefs as he had. Although he was excited by the commotion involved, he decided he was better off studying at a school that offered him a higher degree of physical safety. He transferred to Dartmouth College, due to their significant tolerance of abolitionism. His choice was also heavily influenced by the Dartmouth College v. Woodward case which would later become a guiding case in the foundation of Bates College. Soon after being admitted, he accepted a teaching position in Canaan, New Hampshire but his goals were hindered before he could seriously impact the communities' politics. During the night, the townspeople rode ox with the building strapped to wooden rollers into the swamp and left it there unattended. Cheney enrolled in Dartmouth in 1836, and founded a missionary organization that helped in the education of Indians. He felt a deep connection with the college, and was reported meditating near the grave of Eleazar Wheelock, the founder of the college. While at the college, he participated in numerous outings with classmates to anti-slavery meetings in Hanover. He described the events as:"A crowd of men and boys with drums and horns for the purpose of making a disturbance... Boys were allowed to vote at the age of twenty-one, so they voted in the interest of the anti-slavery movement... The waving of handkerchiefs by women young and old, and the cheers from the crowd showed how great a victory we had over the pro-slavery spirit that was thought to have crushed us."In May 1836, he walked back to his old home in Ashland, New Hampshire, a trek of 40 miles, walking due to financial restrictions, to be baptized. On his way back to Dartmouth, he began to devote himself to teaching and academia, supplementing his income by pursuing teaching jobs around New Hampshire. He graduated from the university in 1839. He returned to Parsonsfield, a stop on the Underground Railroad, for several years in the 1840s as an alumnus and went on to lead the school as its head master. He founded the Lebanon Academy in Lebanon, Maine in 1850. During this time, he worked for the Underground Railroad, and along with his second brother, Elias Hutchins, illegally harbored and transferred slaves from Windy Row, New Hampshire to Hancock. This was, under the federal Fugitive Slave acts, highly illegal. His reputation earned him a visit from noted abolitionist, Frederick Douglass, who stayed at his home during the 1840 New England Anti-Slavery Society Convention. It was reported that during this time four slave bounty hunters went missing in Hancock.

On January 30, 1840, he married Caroline A. Rundlett and they had one child, Horace Rundlett Cheney. He later attended the Free Will Baptist Bible School in Whitestown, New York to study theology but had to leave following his wife's death in June 1846. In 1844, Cheney was ordained as a Free Will Baptist minister, but he left the ministership after some years due to their position on slavery. In 1847, the widower Cheney married Nancy S. Perkins. They had two children, Caroline and Emeline. Nancy died in 1886. In July 1892, Cheney married Emeline S. Burlingame, a widow, who survived him. His only son, Horace Cheney, was admitted to Bowdoin College in Brunswick as one of the 100 students allowed to study at the university during the early 19th century.

Political career

Cheney's political efficacy started at a young age, but his first official political declaration was to be his first vote in which he cast a vote for James G. Briney, a member of the Liberty Party. Briney lost the elections in the Maine House of Representatives, however, one year later, Cheney was nominated without anyone telling him he was nominated. He won the elections in early December 1851, and while on trip to speak with community leaders in Augusta, aids told him that he had been nominated and elected to the legislature. They took a detour and he was inducted as a Member of the Maine House of Representatives representing the 86th district of Augusta, Maine later that day. His early tenure in the legislature as a Free Soil politician was tacked to state prohibition, he first bills drafted and passed limited the outlawed the sale of alcohol in Maine, with the Maine Liquor Law, and regulated the consumption of it on a district-by-district basis. Cheney also went on to begin to make speeches in the legislature on the principles of abolitionism and egalitarianism to mixed reception. When a congressman asked him to stop giving speeches on the abolition of slavery and the prohibition of alcohol, Cheney replied: "a pile of gold as high as the mountains would not tempt me to stop speaking upon those topic."

During his tenure as a state respective he acquired his fathers Free Will Baptist newspaper, The Morning Star. He used the newspaper as a medium for him to print his speeches in the legislature and to write articles supporting abolitionism. His assumption of the newspaper drew attention of a past acquaintance, Frederick Douglass. Cheney asserted in his first printing as owner: "We shall speak against slavery, as we have hitherto done. We can find no language that has the power to express the hatred we have towards so vile and so wicked an institution-We hate it-we abhor, we lather it-wedetest it and despise it as a giant sin against God."His later career in the Maine House of Representatives, secured $2,000 for his academy in Lebanon, regulated liquor traffic, and advocated for temperance. He left his academy shortly after founding it in strong financial conduction and under the care of the local community.

Shortly, before the conclusion his term, he was elected as the delegate to the 1852 Free Soil Party Convention in Pittsburgh, Pennsylvania. During the scheduled speeches at the convention he drew widespread controversy for his speech regarding complete and absolute abolitionism. At the time, the Free Soil Party only believed in anti-slavery not abolitionism. On the final night of the convention the delegates were invited to a local tavern of the State House where they were free to dine with each other. Upon entering the establishment, Frederick Douglass, a fellow delegate was stopped at the door and Cheney was told that "the nigger must not come in." After an intense yelling match between members of the delegation and the owner, Cheney stepped forward and physically the threatened the owner with a beating and told him that if Douglass was not seated first, before anyone else, the entire delegation was to eat elsewhere. With fear of safety and loss of business, the owner conceded and seated Douglass. The event sent a powerful message to the convention, but Cheney's mental stability was rumored to be faulty by members of both sides.

One year later in 1853, he was assigned as a delegate to Free Will Baptist General Conference, and participated in numerous talks that helped establish a political link to the movement. He choose not to seek another term in the Maine Legislature due to his increasingly ineffective legislation giving blacks quasi-rights failed. After stepping down from political office on November 3, 1854, he continued his work with The Morning Star. One the evening of his retirement from political life, he printed one of his more famous lines on the cover of the newspaper:"Live and take comfort. Thou hast left behind powers that will work for thee, air, earth, and skies. Theres not breathing of a common mind that will forget thee. Thou has great allies."He switched his political affiliation to the Republican Party, due to their liberal and democratic stance on slavery and personal sovereignty. He spent the rest of his life developing the party within Maine.

Maine State Seminary
After news spread to Cheney that his old secondary school, Parsonsfield Seminary, mysteriously burned down in 1853, he began to plan the construction of a new school. Opponents of his political work and abolitionism in general were rumored to be the arsonists behind the destruction of Parsonsfield. Cheney wrote the details of the event in a diary: "the bell tower flickered in flames while the children ran from its pillar-brick walls.." The fire was believed to have killed three school children, and two fugitive slaves, leading to a brief and unsuccessful investigation.

Cheney went back to the Maine State legislature and used his political sway to bypass certain legal proceedings and begin the incorporation of a new school. He began the process by meeting with the religious, political, and social elites of Maine in Topsham to discuss the formation of a new seminary. His idea was met with positive reception and the act of incorporation was drafted. Of the one required, twenty-four petitions were submitted to the Maine State Legislature. After minimal delay, the charter was approved and appropriated with $15,000 for its conception. With the school being established Cheney wrote to Massachusetts Congressman and one of the most established anti-slavery radicals in the country, Charles Sumner, requesting a university motto. Sumner replied with "Amore ac Studio" which means "with ardor and devotion" but is translated as "with love of learning".

Construction of the school began in Parsonsfield, Maine, however, the project drew the attention of millionaire textile tycoon, Benjamin Bates, who took special interest in the college. He convinced  Cheney to build his school in the economically booming town of Lewiston, where Bates had begun to develop highly profitable mills. The college was moved to the town and incorporated as the Maine State Seminary on March 16, 1855.

The charter petition paid particular attention to fellow Maine colleges, Bowdoin and Colby College in Brunswick and Waterville, respectively. Cheney wrote specifically with regard to the two colleges:"We do not propose an Academy [referring to Colby College (then Waterville Academy)], but a school of higher order, between a college [referring to Bowdoin College] and an Academy. We shall petition the state legislature to suitably endow, as well as incorporate, such an institution. We know our claim is good and intend openly and manfully and we trust in a Christian spirit to press it. If we fail next winter, we shall try another legislature. If we fail on a second trial, we shall try a third and a fourth."The Maine State Seminary was founded on the principles of egalitarianism and scholarship. It opened officially in 1865 with one hundred and thirty-seven students and three societies: the Literary Fraternity, Philomathean Society and Ladies' Athenaeum. The school gained a reputation of exacting academic standards and for educating the working class of Maine. The college stood in firm contrast to Bowdoin College in that it advocated for equality and equal access. However, the relationship between the two colleges is complex. The only college Cheney would oversee was Bowdoin, he served as an overseer from 1860 to 1867. In 1860, Cheney delivered the graduating dress to a class of fifteen male students, stressing "impact in a changing world."

Benjamin Bates began to aggressively fund the college due to its increased status in Americana academia and values. He extended a principal $50,000 to Cheney and at the end of his life, his overall contributions amounted to nearly $300,000.

Deeply moved by the financial backing of Bates, Cheney asked the board of the Seminary to rename the college in his honor. Bates College was chartered on March 16, 1864. Cheney required that admission to Bates be exacting and required testimonials of good moral character, readings of Latin which included Caesar, Cicero, Vergil and elementary French. Cheney made sure that Bates was originally affiliated with the Freewill Baptist denomination and later with the Northern Baptist churches. He often noted Dartmouth v. United States, a Supreme Court case in reinforcing his beliefs that "a college can never pass into the hands of any other people or party without the consent of these churches or their proper representatives."

During the Civil War, Cheney was stirred and encouraged students to fight in the war as a test of their convictions, he said to an incoming class, "the freemen of the north are ready. Slavery must die. I am ready to die for freedom", causing them question the dynamic involved at the school as this was not a student but the President asserting such a statement.

In 1891, Cheney amended the charter to Bates to require that its president and a majority of the trustees be members of the Free Will Baptist denomination. After he retired, this amendment was revoked by the legislature in 1907 at the request of his successor, George Colby Chase, which allowed the college to qualify for Carnegie Foundation funding for professor pensions.

Death and legacy
Cheney served as Bates' president for 39 years, retiring at age 79 in 1894. Cheney died in 1903 and was buried in Riverside Cemetery in Lewiston.

Cheney also played a major role in founding several other Free Baptist institutions such as Storer College, a school for freed slaves in West Virginia founded in 1867; and the Maine Central Institute (MCI), founded in 1866. Cheney founded and was the first president of the Free Will Baptist Church at Ocean Park, Maine, a seaside retreat on Old Orchard Beach. In 1907, his third wife, Emeline, wrote a biography of his life, using his diaries and autobiographical articles he had published in the Morning Star. The Cheney House, built in 1875 when Cheney was president, was acquired in 1905 by Bates College. Today it is used as a dormitory, a "quiet house" for 32 students.

title: Oren Burbank Cheney


text:
NOLF

NOLF may refer to:

 * The Operative: No One Lives Forever, a 2000 video game
 * Naval outlying landing field, a type of U.S. Navy military airfield

title: NOLF


text:
Talk:Daya Mata

Image needed
This article badly needs an image of this subject. Any contributions to improve the quality of this article would be most welcome. -- S iva1979 Talk to me  19:19, 24 June 2006 (UTC)

Hindu Person
Sri Daya Mata is Italic textnotItalic text the first woman to head a religious organization. That could well be Mary Baker Eddy who founded the Church of Christ, Scientist, in Boston, Massachusetts in 1879 and headed that institution for many years.

"Related Links" states "This article is about a Hindu person.." Not so; the article does not support the statement and it is factually incorrect. Sri Daya Mata and the SRF organization follow and promote the teachings of Paramahansa Yogananda, which have at their core the principles of scientific meditation, not Hinduism. While it is true that Paramahansa Yoganda was himself a Hindu swami he came to the U.S. to teach Kriya Yoga, not Hinduism. The subject of the article, Sri Daya Mata was born in Utah, and is not a "Hindu person".

Seaofmirth 07:59, 17 February 2007 (UTC)

Perhaps a more accurate statement would be "This article is about a Yogi...". That is what Paramahansa Yougananda was, and it is my understanding the a yogi uses scientific principles of meditation in the search for direct experience of God, which would also make Sri Daya Mata a "Yogini" (female of "yogi").

Seaofmirth 08:14, 17 February 2007 (UTC)

 * Hi, Sri Daya Mata is an ordained Swamini. She received ordination from Jagad Guru Bhagwan Shankaracharya Bharati Tirtha of Gowardhan Math in May 27, 1959 (source books/path/40). This makes her not only a Hindu but a duly-ordained Hindu authority. And not only her, since 1959 all Self-Realization Order brothers and sisters were recognized as Swamis and Swaminis. While in American they are referred to as brothers or sisters (e.g. Brother Mitrananda) in India they are referred to as Swamis and Swaminis (e.g. Swami Mitrananda). "Paramahansa Yogananda himself belonged to India’s ancient monastic Swami Order founded by Adi Shankaracharya many centuries ago, as do monks and nuns of the Self-Realization Fellowship Order who take their final renunciant vows." (source aboutsrf/srf_monastic). Hope this helps! - Watchtower Sentinel 11:59, 23 March 2007 (UTC)

Moved
This text is moved here so that it can be added to another article, as it does not seem to be about this person. ≈ jossi ≈ (talk) 03:18, 20 January 2008 (UTC)

Other notable disciples came to Yogananda on these dates in the US :

1920 Boston, Dr. Lewis

1924 Seattle, Sister Gyanamata

1924 San Francisco, Tara Mata

1925 Kamala Silva (left SRF)

1927 Hamid Bey (left SRF)

1929 Detroit, Durga Mata

1930 Detroit, Yogacharya Oliver Black (left SRF)

1931 Salt Lake City, Daya Mata

1932 Kansas, Rajarsi Janakananda

1933 Washington DC, Rev. John Lawrence (left SRF)

? Peggy Deitz (left SRF)

...

1945 Daniel Boone (left SRF)

1947 Los Angeles, Norman Paulsen (left SRF)

1948 Los Angeles, Swami Kriyananda (left SRF)

1949 Los Angeles, Rev. Roy Eugene Davis (left SRF)

1951? Bob Raymer (left SRF)

The majority of these disciples wrote and published their experiences.

Name/title
Since when and by whom she has been called Daya Mata? -- 83.236.99.63 (talk) 13:52, 16 January 2009 (UTC)

Daya, what is the meaning in her case?
 * -- 83.236.102.16 (talk) 09:32, 17 January 2009 (UTC)

According to this source Daya Mata means Mother of Compassion.
 * Austerlitz -- 88.75.82.204 (talk) 17:02, 18 January 2009 (UTC)

wikipedia concept: it is written here (and elsewhere)
 * This article needs sources or references that appear in reliable, third-party publications.

whatever a socalled third-party publication may be, this is a wrong concept.
 * Austerlitz -- 88.75.204.84 (talk) 08:45, 19 January 2009 (UTC)

In office
http://www.google.de/imgres?imgurl=http://ompage.net/sridayamataT.jpg&imgrefurl=http://ompage.net/&h=1299&w=993&sz=19&tbnid=Ll2-MdlpS-8D6M:&tbnh=150&tbnw=115&prev=/images%3Fq%3DDaya%2BMAta&hl=de&usg=__TYkzb81dfs7VSk4ZZ0FX1mor8u4=&ei=6q99SuTPFoOInQPkwcTzAQ&sa=X&oi=image_result&resnum=5&ct=image

" Sri Daya Mata has been President of Self-Realization Fellowship since 1955. One of the first women to lead a world-wide religious organization and monastic order, her tenure in such a position is only exceeded by the Dalai Lama."

 * Austerlitz -- 88.72.17.244 (talk) 17:14, 8 August 2009 (UTC)

very funny http://img105.imageshack.us/img105/5961/srf0hc.jpg
 * and* are their male teams or what does our mean in that case?
 * -- 88.75.85.201 (talk) 15:26, 3 January 2010 (UTC)

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Document with Wikipedia guidelines
Same for this edit. Provide wikipedia guideline that backs up edit.Red Rose 13 (talk) 15:48, 15 April 2022 (UTC)
 * This edit used a justification of "This is certainly not for an encyclopedia." This is an arbitrary justification (POV), as I found this statement lends insight into Daya Mata's character.  Also, the previous edit reversion by @Riquix used an equally arbitrary justification:  "Article should also be for readers who are not followers of Yogananda".Azure Dave (talk) 23:04, 18 April 2022 (UTC)

No Promotion
The Article is full of promotion. And as usual, the user Red Rose 13 restores her.--Riquix (talk) 13:06, 9 July 2023 (UTC)

 * Hi, Requix. I agree that the article needs some work, but sweeping changes need consensus (CAUTIOUS). While it is alright to be bold, your edits were reverted, and I think you should discuss your concerns here with the editor who reverted you rather than restoring your edits in full. To keep the discussion productive, please concentrate on discussing the content of the article rather than the conduct of other editors. I have restored the article to its state before the dispute began so that consensus can be reached. Perception312 (talk) 22:39, 9 July 2023 (UTC)

 * Unfortunately, no consensus with Red Rose 13 is possible from previous discussions because she writes that she obviously does not understand me. From the SRF's point of view, she wants to write. But I also think the SRF would recommend keeping the Wikipedia rules. See previous discussion: https://en.wikipedia.org/wiki/Talk:Paramahansa_Yogananda#SRF/_YSS_negativ_promotion --Riquix (talk) 08:49, 10 July 2023 (UTC)
 * Thanks for the context. I looked at the discussion and it seems that, despite the language barrier, progress was made in the discussion with the help of a third editor. I am happy to help in that regard. It looks like you are mainly concerned about PROMOTION and MOS:PUFFERY in the Discipleship section. I hope we can improve the tone of the article one part at a time. Let's start with the first paragraph of Discipleship. Requix and Red Rose 13, what do you think about changing the paragraph to read like this:
 * Daya Mata first met Yogananda in 1931 at the age of 17 years. She joined Yogananda's ashram that year. In time, she took her monastic vows with Yogananda and was given the name Daya Mata, which means compassionate mother in Sanskrit.{citations} She described her experience with Yogananda this way:{citation}
 * "I had the good fortune to attend a series of lectures given in my hometown of Salt Lake City by a great man of God, Paramahansa Yogananda. In the years that followed, I learned from him the way to total fulfillment of the lifelong yearning of my heart: perfect love, divine love—the all-consuming love experienced in communion with the Eternal Beloved of our souls."
 * This version of the paragraph is more neutrally worded and shortens the overlong quote while still including her point of view, which is relevant information in an article about her life. Quotes are not promotional if they are given due weight and are introduced in a neutral way. This version also explains the meaning of her monastic name (which seems to be Daya Mata, not just Daya). Perception312 (talk) 16:10, 10 July 2023 (UTC)
 * For me, I would let the quotes out completely like in my changes. I think you don't have to make something beautiful, either you like PY or not. If quotes only how it really recommends the Wikipedia.--Riquix (talk) 16:23, 10 July 2023 (UTC)
 * My reason for including the quote is that it explains her meeting with PY in more detail and it helps us understand her motivation for following PY. I think it is good for articles to include both what the subject did and why the subject did it. Wikipedia recommends using quotes for opinions that cannot be stated in wikipedia's voice. Right now the article has too much quoted material, but by shortening this quote, we can improve the situation without going to the other extreme against consensus. I'm trying to suggest changes that both you and Red Rose 13 can accept. I hope we can at least agree that the version I suggested is an improvement. Perception312 (talk) 17:00, 10 July 2023 (UTC)
 * What do you think that you can edit the whole article? And then discuss it. What also bothers me a bit is the introduction that you subliminally indicate that the Ananda Society is not part of it (I'm not a member there). The other discussion went long, in this time I write several articles. I think you can see when you advertise in an article, what kind of damage does.--Riquix (talk) 17:49, 10 July 2023 (UTC)
 * Thank you Perception312 for your participation. Thank you Riquix for sharing your point of view. Perception312 Your version of the first paragraph under Discipleship is an improvement to the page and I tweaked it a little because we need to include her yearning for unconditional love because that is who she is and this is a page about her. "Daya Mata, with a steadfast yearning for perfect, unconditional love, first met Yogananda in 1931 at the age of 17 years. She believed that she found a pure source of the unconditional love she was searching for so she joined his ashram that year. In time, she took her monastic vows with Yogananda and was given the name Daya, which means compassionate mother in Sanskrit.{citations} She described her experience with Yogananda this way:{citation} "I had the good fortune to attend a series of lectures given in my hometown of Salt Lake City by a great man of God, Paramahansa Yogananda. In the years that followed, I learned from him the way to total fulfillment of the lifelong yearning of my heart: perfect love, divine love—the all-consuming love experienced in communion with the Eternal Beloved of our souls."  I have read that Daya Mata did receive the name Daya from Yogananda but she and a number of other senior nuns received the name Mata after Yogananda left this world. Any thoughts...suggestions. Please feel to correct any awkwardness. Red Rose 13 (talk) 20:33, 10 July 2023 (UTC):::::::Here is the reference to back up when she received the name Daya
 * Thanks, Red Rose 13. I agree that Daya Mata's motivations are worth including, but I think "with a steadfast yearning for perfect, unconditional love" is the kind of EMPHATIC language Requix seems to be concerned about. A more impartial wording might be: "From an early age, Daya Mata desired a personal relationship with God. When she was 17 years old in 1931, she met Yogananda for the first time, and she joined his ashram in Los Angeles, California." Later, the quote explains her motivations in more detail. Perception312 (talk) 22:10, 10 July 2023 (UTC)
 * Sounds good. I will leave this discussion in your and Riquix's capable hands.Red Rose 13 (talk) 23:21, 10 July 2023 (UTC)
 * In the introduction, made a small change. There is also relatively neutral in the PY. The quotes seem a lot to me for the size of the article, but it is a little difficult for me because I am not an English speaker and almost have no to do with the rules in practice. If you have time at some point, you can also bring in suitable references because there is also a template below. From me you can remove the template advertising.--Riquix (talk) 16:32, 11 July 2023 (UTC)
 * Thank you, Riquix. Perception312 (talk) 17:02, 11 July 2023 (UTC)
 * It is vitally important to clarify that Yogananda only created one church to care for and to disseminate his teachings.Red Rose 13 (talk) 01:12, 12 July 2023 (UTC)
 * I think that doesn't belong in the Wikipedia at all in the introduction. That is not at the beginning in the PY article. One should not use the articles for conflicts with the Anada Society. Riquix (talk) 18:57, 12 July 2023 (UTC)

I have no objection to moving this information further down on the page but the question is...where? This information clarifies what Yogananda's intentions were and that he, himself, created SRF/YSS and protected it by incorporating SRF in 1935 before he left on his trip to India. He did not create any other organization to disseminate and protect his teachings. Wikipedia is all about providing the facts. Red Rose 13 (talk) 21:51, 12 July 2023 (UTC)
 * This is an article about Daya Mata. If so, it should be in SRF or YSS. But the YSS also has a form of independence, so please also in articles. I honestly say I think it is about distancing yourself from Ananda Society. There are other masters, there is not such a wording. It is normal that an organization you founded is there for it.--Riquix (talk) 07:30, 15 July 2023 (UTC)
 * Riquix, since you mentioned there is a language barrier between you and Red Rose 13, I'm going to try to paraphrase parts of your comment: You argue that information about SRF/YSS and its founding mission belong on the SRF and YSS articles and not on Daya Mata's article. You believe that YSS may count as a different organization from SRF. You have not found sources that contain the wording used by Red Rose 13. You believe that the fact that Yogananda founded SRF/YSS sufficiently implies its purpose to disseminate his teachings. Have I interpreted your words correctly?
 * I think it makes sense to briefly mention what SRF/YSS is, since Daya Mata was its president and Yogananda was her teacher. From what I've read, Ananda was founded by someone else. Perception312 (talk) 17:41, 15 July 2023 (UTC)
 * In response:(1) Daya Mata was president of SRF/YSS for 55+years and adding details about SRF/YSS is completely appropriate. (2) YSS is not independent from SRF. Follow this link to understand why (3) Riquix why do you keep mentioning Ananda, are you a member or supporter? (4) Yes Perception312 Ananda was created by Kriyananda, not Yogananda and to point that out brings clarity on Wikipedia which is fact oriented.(5) Also there are other direct disciples who started their own organization/church : Oliver Black started Song of the Morning Ranch and was connected to SRF, Roy Eugene Davis started his Center for Spiritual Awareness (CSA) and created his own teachings, Norman Paulsen created his own organization Sunburst, Bob Raymer became spiritual director of Song of the Morning Ranch. (6) It is not promotional to differentiate from other teachers and to clarify that Yogananda only created SRF/YSS (7)So to bring clarity to Wikipedia we need to use these words: the only church founded by Yogananda and his intent to disseminate his teachings. Red Rose 13 (talk) 03:41, 16 July 2023 (UTC)
 * I see, so the wording is to distinguish SRF/YSS from other organizations it might be confused with. Fair enough. Perception312 (talk) 16:41, 16 July 2023 (UTC)

Request for Comment - Wording
Isn't it better to accommodate the following wording in its organization (SRF/YSS)? If it is relevant or is presented correctly. From these changes: https://en.wikipedia.org/w/index.php?title=Daya_Mata&diff=prev&oldid=1165583134 --Riquix (talk) 14:41, 18 July 2023 (UTC)
 * I have no problem with the tone of the remarks but they are not clearly sourced. Do you have a source for these claims? — Charles Stewart (talk) 15:25, 23 July 2023 (UTC)
 * Added a reliable secondary source. I can add more if it is necessary. Red Rose 13 (talk) 11:36, 24 July 2023 (UTC)

 * Support, I think. I don't quite understand the OP, but if the RfC is asking whether or not I support the inclusion of the words in the linked edit, then yes, I support inclusion. I suppose they should be cited though.
 * However, it seems that the purpose of the OP is to clarify something about the religion noted that seems to go by two different names? It's a confusing sentence to begin with, and I don't know if the added word choice solves the problem it's intended to solve. Pistongrinder (talk) 23:45, 26 July 2023 (UTC)
 * I think the OP is suggesting that the wording be omitted from this article about one of the religion's leaders, and only included in the article about the religion itself. It's a few extra words that provide a bit of context about the organization led by the subject, which helps establish notability in my view. Establishing notability is one of the purposes of a lead section, so I agree that the brief context is worth including in some form. Perception312 (talk) 00:19, 27 July 2023 (UTC)
 * Perception312, by "OP", I meant Riquix who began this RfC. But I still think the sentence we're looking at here is very confusing, so the added wording may provide additional context, but it solves a problem that is less important to me than the problem of readability. What do you think? Pistongrinder (talk) 15:41, 3 August 2023 (UTC)
 * I'm looking at the sentence currently used in the article, which includes the added wording. I simplified the sentence a bit on 20 July, but I suppose it is still a complex sentence. It could be separated into two simpler sentences: Daya Mata, born Rachel Faye Wright (January 31, 1914 – November 30, 2010), was the third president and religious leader of Self-Realization Fellowship/Yogoda Satsanga Society of India (SRF/YSS). SRF/YSS is the only church founded by her spiritual teacher, Paramahansa Yogananda, to disseminate his teachings.
 * Would this change address your concern about the readability of the wording? Perception312 (talk) 19:18, 3 August 2023 (UTC)
 * Much easier to read. Thank you. Red Rose 13 (talk) 20:14, 3 August 2023 (UTC)
 * Thank you. This is much clearer. Pistongrinder (talk) 22:00, 7 August 2023 (UTC)

 * Support with adequate references, which RR13 has provided. — Charles Stewart (talk) 11:10, 1 August 2023 (UTC)
 * I support the inclusion of the wording. Perception312 (talk) 13:33, 1 August 2023 (UTC)
 * I support the addition; however, in the second sentence I'm not sure if "church" is the correct word representing the organization ("SRF/YSS is the only church founded by her spiritual teacher..."). Church is defined as a "official Christian religious organization" by Cambridge dictionary . I wonder if a better word here would be "spiritual organization," or just "organization?" Whitestar12 (talk) 14:22, 17 August 2023 (UTC)
 * To me, church means a building. I like organization, and I think most of the sources use that word. Perception312 (talk) 15:00, 17 August 2023 (UTC)
 * I agree. On the SRF website it says spiritual organization .Red Rose 13 (talk) 17:23, 17 August 2023 (UTC)

title: Talk:Daya Mata


text:
Scomberesocidae

Sauries are fish of the family Scomberesocidae. There are two genera, each containing two species. The name Scomberesocidae is derived from scomber (which in turn is derived from the Greek skombros, meaning 'mackerel') and the Latin esox meaning pike.

Sauries are marine epipelagic fish which live in tropical and temperate waters. These fish often jump while swimming near the surface, skimming the water, which is similar to flying fish, a fellow member of the order beloniformes. The jaws of sauries are beak-like, ranging from long, slender beaks to relatively short ones with the lower jaw only slightly elongated. The mouth openings of sauries, however, are small and the jaws have weak teeth. The most distinctive feature of sauries, however, is the presence of a row of small finlets behind the dorsal and anal fins. They also lack swim bladders. Sauries grow to a maximum length of about 46 cm, but the group also includes the smallest of all epipelagic fish, Cololabis adocetus, with an adult length of just 7.5 cm.

They are harvested commercially as a food fish; Pacific saury are consumed often in Japanese and Korean cuisine. The fish is usually grilled.

The Saury, a Sargo-class submarine, was the only ship of the United States Navy to be named for this fish.

Genera
There are two recognised genera within the family Scomberesocidae:

A potential extinct genus, Praescomberesox, is known by fossil scales from the Late Eocene of California.
 * Cololabis Gill, 1896
 * Scomberesox Lacepède, 1803

title: Scomberesocidae


text:
Talk:DATEM

Untitled
I found this ingredient in Cheez-It Twisterz (Baked Cheese Snacks, Chedder & More Cheddar) product. ("Cheez-It(R) Twisterz TM / Cheddar & More Cheddar 13 oz. UPC 0-24100-18214-5)

What I wonder is, does it occur naturally in any amount in any "normal" foods that we eat? Has it been found in traditional yeast or flour or is it only available by some highly processed chemical extraction?

I found it in Land O Lakes Half & Half that you find in restaurants and motel coffee bars.

It is in several of McDonld's foods including their iced coffees per their ingredients pages —Preceding unsigned comment added by 63.110.61.249 (talk) 19:19, 26 October 2007 (UTC)

WikiProject Food and drink Tagging
This article talk page was automatically added with WikiProject Food and drink banner as it falls under Category:Food or one of its subcategories. If you find this addition an error, Kindly undo the changes and update the inappropriate categories if needed. The bot was instructed to tagg these articles upon consenus from WikiProject Food and drink. You can find the related request for tagging here. Maximum and carefull attention was done to avoid any wrongly tagging any categories, but mistakes may happen... If you have concerns, please inform on the project talk page -- TinucherianBot (talk) 17:35, 3 July 2008 (UTC) I noticed this as an ingredient in many baked goods which cause me to choke so I just looked it up and can find very little info. My more hard line friends (who seem to be allergic to almost everything) insist I must have a glutamate allergy but I can eat baked goods made with wheat flour which does not contain DATEM with no problem. Does anyone know about this? — Preceding unsigned comment added by 207.179.73.232 (talk) 13:27, 22 August 2012 (UTC)

Unreliable source
A source such as "The Ecologist," which describes itself as "setting the environmental agenda since 1970," is not of encyclopedia quality. Find an authoritative, rather than biased, source or delete the reference and the factoid. —Preceding unsigned comment added by 96.35.175.244 (talk) 21:41, 11 April 2011 (UTC)

 * Correct. I fixed this. -- WeijiBaikeBianji (talk, how I edit) 19:52, 9 September 2013 (UTC)

title: Talk:DATEM


text:
Second language writing

Second language writing is the study of writing performed by non-native speakers/writers of a language as a second or foreign language. According to Oxford University, second language writing is the expression of one's actions and what one wants to say in writing in a language other than one's native language. The process of second language writing has been an area of research in applied linguistics and second language acquisition theory since the middle of the 20th century. The focus has been mainly on second-language writing in academic settings.

In terms of instructional practices, the focus of second language writing instruction has traditionally been on achieving grammatical accuracy. However, this changed under the influence of compositional studies, which focused on conceptual and structural properties. Recently, particular attention has been paid to the integration of written texts with other media (multimodality) and to the mixing of languages in online media.

History
Before the 1960s, the focus of English language teaching was on producing or preparing graduates of ESL schools who successfully can pass citizenship tests to be able to work. During industrialization, the most needed skills were reading and speaking skills. Although immigrants struggled with writing in their second language, it was not the necessary skill needed by industrialization at that time. Scholars at that time, mostly phoneticians, argued that spoken language should be placed over the written language and phonetics should serve as the basis for language learning.

Based on Skinnerian Behaviorism (1957), the audio-lingual method came about in language teaching after World War II. The audio-lingual method was initially focused on teaching speaking skills. According to Leki (1992), writing was taught in ESL classes as a component of second language teaching. However, writing does not mean “to create, to express ideas, to synthesize information, to explore thoughts”. Even US higher education institutions had to send international students to high schools to be prepared until they met university academic writing demands because universities did not have any courses for preparing L2 students for preparing to meet the right language proficiency levels needed to function at US universities.

In the U.S., writing received greater attention after a large number of students enrollment in the US universities in the 1960s. This meant that not only teaching reading and speaking skills were important as they were needed for working during the industrialization, but teaching a language required also writing as international students could function in American universities. During this period, postsecondary institutions could no longer ignore the difficulties L2 writers faced as the number of international students increased 4 times more in 1950 compared to 1940 and all freshman students had to take first year composition courses. Specialists had to design courses for L2 writers that were considered as remedial courses in some universities while other institutions credited these courses. To solve the challenges L2 writers encounter, both "composition teachers" and "ESL teachers" attended the meeting organized by Conference on College Composition and Communication (CCCC) established in 1949 as a forum for specialists in the field of composition. Specialists and educators discussed the materials that needed to be used for teaching L2 writing instruction, and ESL specialists suggested using materials designed by Michigan English Language Institute (ELI). Michigan ELI was the first language teaching institution founded to teach English to Spanish language speakers, and the institute also provided courses for teaching ESL. Second language writing issues were considered both by composition and ESL teachers at the conference.

After Michigan ELI and other institutions started preparing ESL teaching specialists, second language teachers argued that second language learners should be taught only by ESL specialists. Also, in 1966, Teachers of English to Speakers of Other Languages (TESOL), a new organization was established to serve L2 specialists' needs. As a result, composition studies acquired two components: “L1” and “L2 writing” that lead to the establishment of second language writing as a separate discipline that falls under TESOL.

Perspectives and theories
Second language writing development has been investigated from many different perspectives. Manchón's edited book on L2 Writing Development: Multiple Perspectives provides an insight in which perspective second language writing development can be investigated. Her edited books includes studies on L2 writing development from dynamic systems theory, goal theory, genre-based systemic functional linguistics, and rhetorical genre theory.

Second language writing development has been most extensively investigated by traditional cross-sectional methodologies such as pre-test post-test designs.

However, in the early 2000s a novel angle has emerged called dynamical systems theory approach on second language development. Studies adopting the DST perspective explore interactions between different constructs such as lexicon, syntax, and accuracy by using moving correlations. The degree of variability in the constructs is usually explored by min-max graphs, data resampling and Monte Carlo Analysis. Among the researchers who have adopted this new angle are Verspoor, de Bot, and Lowie. These researchers used a time-series data to investigate development in second language writing.

Symposium on Second Language Writing
The Symposium on Second Language Writing, which began in 1998 at Purdue University, is an international conference on second language writing. It was a biennial event through 2006, and annual after that. It has been hosted at Purdue University six times, but the 2007 symposium was held in Japan; the 2009 at Arizona State University, the 2010 in Murcia, Spain; the 2011 in Taipei, Taiwan; and the 2013 will be held at Shandong University, Jinan, China.

At TESOL, Inc.
In June 2005, the TESOL Board added of a new interest section on writing. The Second Language Writing IS; it held its first meeting in Tampa in March 2006, covering topics ranging from "Broadening Perspectives in Second Language Writing" and "Alternative Placement Methods for Second Language Writers" to "Issues in Technologies for L2 Composition Classrooms" and "Crossing Bridges with Second Language Writing Partnerships."

As these suggest, the section provides a forum for researchers and educators at different grade levels and institutional settings to discuss second language writing. Specifically, the section's goals are:

 * to increase awareness of the significance of writing in teaching ESL/EFL,
 * to encourage and support the teaching of writing to ESOL students at all levels,
 * to provide a forum to discuss issues of writing assessment and the placement of second language writers, and
 * to disseminate and promote research on second language writing

The section facilitates communication about writing across teaching levels and settings. Recent research on the scope of second language writing scholarship suggests that most of the field's nationally (within the U.S.) and internationally circulated scholarship is produced by scholars in post-secondary education at research intensive institutions. Other contexts for writing (Pre-K through 12, two-year colleges, community programs, international K-12 schools, etc.) often have much larger populations of ELL/EFL writers, but scholars, particularly teacher-researchers, in these settings do not often receive support for researching and writing.

Given this, the section provides scholars with the opportunity to initiate more research and scholarship in these underrepresented contexts by supporting new collaborations and partnerships across levels and by providing a forum for discussing shared experiences. The section, like its parent body, TESOL, is distinctive in including all the academic levels and areas.

Second Language Writing Transfer (L2) Theory
Some notable scholars in the field of Second Language (L2) writing transfer include Mark Andrew James and GitaDasBender. First, Depalma and Ringer (2011) define how L2 writing transfer was only defined as individuals reusing previous writing knowledge from one context to another in a second language context. In particular, there are two examples outlined by James (2018b) of when L2 writing transfer may occur. First, it possibly occurs when students are taught a certain organizational structure to follow in one ESL writing classroom and possibly utilize this structure in another one. Second, it can "occur" when teachers teach L2 writers certain steps on writing and revising essays and L2 writers may incorporate these "steps" on future assignments. However, DePalma and Ringer (2011) advocate for the concept of adaptive transfer where L2 writers might "consciously" readapt or reuse previous writing knowledge from one context to another giving L2 writers more "agency" over their writing. It is important to note that Grujicic-Alatriste (2013) critiques their piece because she states that people have to possibly factor in the overall classroom experience to determine how much adaptive transfer has occurred. James (2018b) notes that previous L2 experiences could affect L2 writing in newer situations as he highlights that helping students understand the similarities between writing contexts could help the transfer process. However, he mentions that transfer does not always occur and instructors have to reflect on lessons that give L2 writers the motivation to engage in L2 writing transfer. Thus, the goal of L2 writing education is to encourage positive transfer even though transfer between languages are often portrayed in a negative context and may discourage it (James, 2018a).

James (2009) discusses how ESL writing classrooms in universities play a major role, consciously or unconsciously, in helping students learn things that they also use in other classes. Cui (2019) argues that further studies need to be conducted on how "first-year L2 writers in US universities transfer writing knowledge". DasBender (2016) discusses how these L2 first-year writers face a lot of "different expectations" that they are expected to meet because "different colleges and writing classrooms are going to handle the needs of these writers". This is reinforced by James (2009) who states that there is a significant difference in the types of writing that are produced in ESL writing courses compared to other kinds of writing in other academic disciplines in US universities.

Thus, Gita DasBender mentions that the previous experiences of three writers may impede their efforts to conform to first-year writing standards even those geared towards ESL writers. For example, she notes that a good number of L2 writers have to deal with another language like English to communicate and are not as familiar with analysis. Therefore, she indicates that teachers can review concepts that are difficult for L2 writers including organization, audience awareness, and genres in order to help them master and learn more about their writing. Furthermore, she notes that teachers can give these writers reflection activities to help these students ponder what previous writing experiences they have through to help build metacognition because she is unsure if students would even attempt to do so without motivation from teachers.

At the Conference on College Composition and Communication
Second language writing scholars also participate in a Special Interest Group on the field at the Conference on College Composition and Communication (CCCC). In addition, the organization has a Committee on Second Language Writing to bridge work between CCCC and TESOL to involve more scholars in the field's discussions.

Much recent attention focuses on the potential of computer-mediated communication (CMC) to foster desire and opportunity to write.

In addition, attention has been focused on the practical application of teaching Second Language writing not only in academia but in the field.

Notable researchers
The following is a list of researchers who contributed to the field of second language writing research.
 * Dwight Atkinson
 * Christine Pearson Casanave
 * Scott Crossley
 * Alister Cumming
 * Dana Ferris
 * Ken Hyland
 * Icy Lee
 * Ilona Leki
 * Rosa Manchón
 * Paul Kei Matsuda
 * Lourdes Ortega
 * Charlene Polio
 * Tony J. Silva
 * Neomy Storch
 * Christine Tardy
 * Marjolijn Verspoor

title: Second language writing


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User:DeltaZ113

Please help Save the Fite Attaq page from destruction. I just want to save a very good Game

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Talk:California State Route 19

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Category:Philosophers of language

 * Philosophers of language are those who study philosophy of language

title: Category:Philosophers of language


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Let There Be Love (Oasis song)

"Let There Be Love" is a song by English rock band Oasis from their sixth studio album, Don't Believe the Truth (2005). Written by Noel Gallagher, it is the third and the last Oasis song to feature Liam and Noel on lead vocals, the first being "Acquiesce" and the second being "Put Yer Money Where Yer Mouth Is". It was released on 28 November 2005 as the third and final single from the album in the United Kingdom and as the second single in the United States.

"Let There Be Love" reached number two on the UK Singles Chart and peaked atop the Scottish Singles Chart. In Ireland, the song reached number 14, becoming the band's 21st top-20 single there. Outside the British Isles, the song reached number two in Italy, but was a minor hit elsewhere, only managing to reach the top 90 in Germany and the Netherlands.

Background and recording
A Noel-sung demo for the track was recorded in 1999 during sessions for Standing on the Shoulder of Giants. A bootleg of these demo sessions was leaked onto the Internet in early 2000. This track was given the unofficial title "It's a Crime" on many bootlegs as the track was unknown and unreferenced anywhere before then. The album version of the song is structurally almost exactly the same as the demo with a slight change in melody in the part that Noel sings. The lyrics to the chorus remains intact, but the verses and bridge have totally rewritten lyrics. The single version of the song omits the second verse and chorus.

A second Noel-sung demo was released on the "Let There Be Love" DVD single. It has the same lyrics as the album version, and in fact the album version takes some elements from the demo such as the piano. It was probably recorded sometime in 2003 or 2004, prior to the main Don't Believe the Truth recording sessions.

Music video
The video is a montage of some of Oasis' live shows during the summer of 2005 including clips of the gigs at Hampden Park and the City of Manchester Stadium. The clips do not actually show the band playing 'Let There Be Love', as the band didn't play the song at either of these gigs. Later, the video clip appeared on their Don't Believe the Truth tour rockumentary, Lord Don't Slow Me Down.

Live performances
The song has only been played live twice, the first on an Italian radio show in late 2005 and the second closing a concert in Santiago de Chile, in 2006. However, both were acoustic performances featuring only Noel Gallagher. Oasis also performed the song on several television shows, such as BBC's Top of the Pops, but these TV performances were done by playback, so the song was never actually performed live by the entire band. The recording of the song was played at the last show of the Don't Believe the Truth Tour, in Mexico City.

Track listings
UK CD single
 * 1) "Let There Be Love"
 * 2) "Sittin' Here in Silence (On My Own)"
 * 3) "Rock 'n' Roll Star" (live at City of Manchester Stadium, 2 July 2005)

UK DVD single
 * 1) "Let There Be Love"
 * 2) "Let There Be Love" (demo)
 * 3) Excerpts from the forthcoming film Lord Don't Slow Me Down and the "Let There Be Love" video

UK 10-inch single and European CD single
 * 1) "Let There Be Love"
 * 2) "Sittin' Here in Silence (On My Own)"

Japanese CD single
 * 1) "Let There Be Love"
 * 2) "Rock 'n' Roll Star" (live at City of Manchester Stadium, 2 July 2005)
 * 3) "Don't Look Back in Anger" (live at City of Manchester Stadium, 2 July 2005)

Personnel
Oasis
 * Liam Gallagher – lead vocals and tambourine
 * Noel Gallagher – lead vocals, lead and acoustic guitars
 * Gem Archer – rhythm guitar
 * Andy Bell – bass
 * Zak Starkey – drums

Additional musicians
 * Paul Stacey – piano and mellotron

title: Let There Be Love (Oasis song)


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Twill tape

Twill tape or twilled tape is a flat herringbone twill-woven fabric tape or ribbon of cotton, linen, polyester, or wool. It may be used in sewing and tailoring to reinforce seams, make casings, bind edges, and make sturdy ties for closing garments (for example, on hospital gowns). Twill tape is also used in theatre to tie curtains, cable and scenery to various objects, or to tie cable coils so that they do not unroll.

title: Twill tape


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Wikipedia:Articles for deletion/Bad Jokes and Other Deleted Nonsense/ASCII cows

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review).  No further edits should be made to this page.

The result of the debate was keep. -- BD2412 talk 06:04, July 14, 2005 (UTC)

Bad Jokes and Other Deleted Nonsense/ASCII cows
''This article was originally nominated by SuperDude115, but I only just noticed it was never linked from the main VfD page. I am adding it, though several votes have already been made.'' the wub  "?/!"  5 July 2005 15:12 (UTC)

Wikipedia opposes to comedic nonsense! This article has been the first article to be transwikied to Wikicomedy. For the foreseeable future, BJAODN articles should transwikied to Wikicomedy! http://comedy.wikicities.com/wiki/ASCII_cows is the new link for ASCII cows now. Any page that links to it on Wikipedia should undergo a facelift by changing those links to external links for Wikicomedy's version.

 * Delete and transwiki other BJAODN articles to Wikicomedy. --SuperDude 00:33, 13 Jun 2005 (UTC)
 * Strong Keep, and see Wikipedia_talk:Bad_Jokes_and_Other_Deleted_Nonsense, there is no consensus that BJAODN articles should be transwikied. the wub (talk) 12:52, 13 Jun 2005 (UTC)
 * Keep - there's no reason why both pages can't exist, especially as Wikicities is not an official sister project of Wikipedia. sjorford →•← 15:14, 13 Jun 2005 (UTC)
 * Even if Wikicities is an unofficial sister project of Wikipedia; it is still a good place to transwiki BJAODN to! Why would anybody want to keep BJAODN on Wikipedia when Wikicomedy is a more appropriate place for it? --SuperDude 20:52, 13 Jun 2005 (UTC)
 * I just can't see any reason to delete from Wikipedia. So long as Wikicomedy complies with the GFDL there is no reason why you can't copy the content there. As for why we'd want to keep it on Wikipedia, this is where it originated, and a lot of the jokes are set in a Wikipedia context. the wub (talk) 21:28, 13 Jun 2005 (UTC)
 * Keep -SuperDude, sorry inspite that you were the one who invited me here. There's no harm keeping both, is there?--Jondel 04:53, 14 Jun 2005 (UTC)
 * No problem, but according to the Talk page for BJAODN, some guy claimed that there has been anti-humor discussions for Wikipedia hence the reason for the transwiki of ASCII cows and some other material. --SuperDude 05:13, 14 Jun 2005 (UTC)
 * KEEP. THERE IS NO REASON WHY WE SHOULD NOT KEEP A COPY. a lot of the jokes are in an encyplopedic contest.—Xyzxyz
 * Keep. →  Jarlaxle Artemis   01:04, Jun 17, 2005 (UTC)
 * If it's deleted, it's no big deal, as I have a copy of the page here and here. →  Jarlaxle Artemis   01:12, Jun 17, 2005 (UTC)
 * Keep or Merge with Cattle I admit this page is a joke, but it is AWESOME! Cows are funny.  Personally, I'd rather it be included in the article cattle.  I'm considering pasting it all into my user page.  I want to know who made it--whoever wrote it spent a lot of time on it.  The best part is a scene of a bull humping a cow, but the stuff does get boring after a while.  Despite details, it's too long.  Still it should go in cattle.  Why?  Why not!  Muijzo 01:23, 17 Jun 2005 (UTC)
 * Strong keep all good BJAODN pages. We have (as of now) 26 pages of BJAODN, some of which contain real gems and others of which aren't funny at all.  This is one of the funniest pages in BJAODN and should most certainly be kept. --Idont Havaname 23:38, 20 Jun 2005 (UTC)
 * Hey U, Wikipedia is not a soapbox meaning that humor is not part of article criteria. Wikicomedy is the appropriate place for it. --SuperDude 19:04, 21 Jun 2005 (UTC)
 * How am I using WP as a soapbox? Your statement "For the foreseeable future, BJAODN articles should transwikied to Wikicomedy!" seems to be a move at changing VfD policy, and therefore could be included in using WP as a soapbox.  VfD listings themselves are not the place to change VfD policy; that's why we have the Policy Consensus section.  But I doubt you'd have much luck with this move to take BJAODN off of the site; it's one of the more well-liked corners of Wikipedia.  It is also worth noting that Wikicities is not part of the Wikimedia Foundation, and therefore we cannot transwiki to it, per the information listed on the main VfD page. --Idont Havaname 23:58, 21 Jun 2005 (UTC)
 * Strong Keep!. Wikipedia needs ASCII cows.  It's not a debatable point, it's an unquestionable fact! --TexasDex June 28, 2005 18:38 (UTC)
 * Keep all BJAODN pages. (Unsigned comment by )
 * Extra-Strong Keep - such brilliance should be KEPT HERE. We can't have too much brilliance.  --Mothperson 5 July 2005 17:42 (UTC)
 * Keep A little light entertainment never hurt (or herd?). We should certainly recognise the effort that went into "The herd shot round the world", at least until their professional help arrives. DJ Clayworth 5 July 2005 18:20 (UTC)
 * Keep until we have a sister project for jokes and things.     5 July 2005 18:47 (UTC)
 * Contains a Polish joke (I think), Merge with Anti-Polonism. --Moritz 5 July 2005 19:59 (UTC)
 * Insert cow-related keep comment here. How about this - no official sister project to which we can mooooove this. -- BD2412 talk July 5, 2005 22:34 (UTC)
 * Keep. Nomination is bull. -EDM 6 July 2005 01:27 (UTC)
 * We do have a sister project for jokes - Jokebook. Transwiki?  Rossami (talk) 6 July 2005 02:28 (UTC)
 * Keep udderly essential. JamesBurns 6 July 2005 06:39 (UTC)
 * Delete If the article is duplicated on an appropriate site (WikiComedy) there is no reason to have it here. Edwinx2 6 July 2005 07:31 (UTC)
 * Keep Just because WikiComedy has recognized the humor of this page is no reason deprive us Wikipedians who never even heard of WikiComedy. (Well, now I have heard of it, but you know what I mean.) betsythedevine 6 July 2005 09:35 (UTC)
 * Keep and hook the nipples of any humorless prig who says otherwise up to a milking machine. Haikupoet 7 July 2005 00:35 (UTC)
 * Keepon moooooooooooooooooooooving.
 * Keep This page is an extreme example of what happens when people really have no life at all. and it adds humour to Wikipedia too - I spent a good deal of time laughing hard at the page. A.K.R. 10:39, 13 July 2005 (UTC)

 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.


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File:ST-TNG The Pegasus.jpg

Image from Star Trek: The Next Generation episode, The Pegasus © 1994 Paramount Pictures, produced by Gene Roddenberry.

title: File:ST-TNG The Pegasus.jpg


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Talk:Levelland, Texas

Not ball lightning
I have removed the claim that the USAF said ball lightning was the cause of the odd reports at Levelland. It makes good reading for UFO conspiracists - but it isn't true. The USAF's Air Technical Intelligence Center said conditions at Levelland at the time were consistent with those associated with ball lighting (storms often are) and that what one witness described was ball lightning. But, ATIC concluded:  “It is the opinion of ATIC that ball lightning may have contributed to the overall circumstances of the Levelland sighting, but was not a major factor. It is concluded that the major cause for the Levelland case was a severe electrical storm". That's from The Levelland Sightings Of 1957 by Antonio F. Rullán: Air Force/Blue Book Investigation and Explanation., (which is a reference link given at the bottom of the article). It is unethical for Wikipedia to attribute a false claim to the USAF followed by a Hynek quote which is presented as a rebuttal of the claim the USAF never made. Wikipedia demands more principled standards than that. I have also trimmed some of the stuff because the article is about the town, not the ufo incident.Moriori 00:31, 25 August 2006 (UTC)

It Was Ball Lightning
It isn't just "UFO Conspiracists" who have noted that the US Air Force used ball lightning to explain the Levelland sightings and auto failures. Prominent UFO Critic Dr. Donald Menzel, a Harvard astronomer with access to Project Blue Book's (then) classified files, wrote in his 1963 book The World of Flying Saucers that "After studying the weather reports and descriptions given by various witnesses, the Air Force issued an explanation...stating that the phenomenon observed at Levelland had been ball lightning or St. Elmo's fire." Curtis Peebles, an aviation journalist and another UFO Skeptic, wrote in his 1994 book Watch the Skies: A Chronicle of the Flying Saucer Myth that "in view of the stormy weather conditions...an electrical phenomenon such as Saint Elmo's fire or ball lightning seemed to be the most probable cause." In his online article, Antonio Rullan also noted that "In the memo [Dr.] Hynek says that a connection between the ball lightning phenomenon and the engine stoppage was possible via ionization of the air and moisture disposition." One wonders why Dr. Hynek would criticize the Air Force explanation for using the ball lightning hypothesis if that was not their main explanation for the incident - especially given that Hynek was one of the primary creators of that hypothesis! Additionally, the ATIC explanation was not given to the public. Instead, the Air Force's public explanation for the incident was provided by Capt. George T. Gregory, the head of Project Blue Book, and he did specifically use ball lightning to explain away the sighting to the public. In fact, in 1958 Capt. Gregory concluded that "all the weather conditions were conducive to a ball lightning' manifestation." Capt. Gregory went on to state that Dr. Hynek's theory that ball lightning or lightning discharges were responsible for the auto failures experienced in Levelland that night. One also wonders why Antonio Rullan's online article goes into a detailed analysis of ball lightning, and if it could have stopped the vehicles and caused the UFO sightings, if that was not a major part of the Air Force explanation. Given all of this, and the fact that nearly every written account of the Levelland case (both pro-and-con) describes the Air Force explanation as being ball lightning, it is more than historically accurate (and Wikipedia correct) to refer to the Air Force explanation as being ball lightning or St. Elmo's Fire.

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User:Hfarmer

Objectives of my wikipedia posting
The same as anyone's I suppose. I want to contribute to the pool of general knowledge on subjects in which I have interest. I want to make the next person who researches whatever subject I contribute to have a slightly easier time finding what they need.

What you need to know about Hontas Farmer
All you want to know about me can be found at.

Editor of controversial topics.
You more than likely came to my page from another page which I have edited or contributed to. Just to avert any misunderstanding. My editing on anything as per WP:NPOV will never reflect what I personally think. Some people tend to personalize these things when they don't need to be.

What my name means on the Urban Dictionary
Look up Hontas there and get a laugh.

title: User:Hfarmer


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User:Zhatt

 * User: Zhatt
 * Location: Vancouver, British Columbia, Canada
 * Joined: June 10, 2005
 * Photos I've taken
 * Graphics I've created
 * Images I've uploaded
 * Random notes
 * Other Wiki accounts

fr:Utilisateur:Zhatt

title: User:Zhatt