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Graham Bonnet

Graham Bonnet (born 23 December 1947) is an English rock singer. He has recorded and performed as a solo artist and as a member of several hard rock and heavy metal bands including Rainbow, Michael Schenker Group, Alcatrazz, and Impellitteri. He is known for his powerful singing voice but is capable of also singing soft melodies. His singing has been noted as "very loud" by both his contemporaries and himself, and he claims to be a self-taught singer with "no discipline for lessons". Bonnet's visual style, considered uncharacteristic of hard rock musicians, has been described as being a cross between Don Johnson in Miami Vice and James Dean.

Career
Bonnet was born in Skegness, Lincolnshire, in 1947. He had his first hit single with duo the Marbles in 1968, with the single "Only One Woman", which reached Number 5 in the UK Singles Chart. This and its follow-up, "The Walls Fell Down", were both written by Barry Gibb, Robin Gibb and Maurice Gibb of the Bee Gees who had recorded in Australia with Bonnet's bandmate from the Marbles, Trevor Gordon.

Bonnet then quit to do advert jingles. He appeared in the 1974 British comedy film, Three for All as lead singer of 'Billy Beethoven', a fictional band, along with several notable UK comedy personalities and his then partner Adrienne Posta, although his character's lines were limited to only two words.

In 1977, he released an eponymous album, which was certified gold in Australia. The single, "It's All Over Now, Baby Blue", a cover version of the Bob Dylan song, also reached Number 3 in Australia in November 1977, and the following year the single "Warm Ride", written by the Bee Gees, a leftover from the Saturday Night Fever sessions, reached number two there in August.

Rainbow
In 1979, Bonnet was approached to join UK glam rock band Sweet to replace Brian Connolly. However, he was chosen by Ritchie Blackmore to replace Ronnie James Dio as the vocalist of hard rock band Rainbow. This was something of a musical departure for Bonnet, who had previously identified himself more as an R&B singer. Bonnet would later credit his time in Rainbow and his collaboration with Blackmore, in particular, as fundamentally changing his musical outlook to a more hard rock focus. He sang on the Down to Earth LP, which would become his most successful album. It spawned two hit singles in 1979 and 1980: "Since You Been Gone" and "All Night Long". During Bonnet's time in the band, Rainbow also headlined the inaugural Monsters of Rock festival at Donington Park, Castle Donington.

Bonnet's time with Rainbow was short and he left to resume his solo career, releasing the Line-Up album in 1981, handled by producer John Eden. Following on from his time in Rainbow, the album had a markedly more rock-based sound than his previous solo recordings, whilst retaining some of his former R&B influences. For the recording of Line Up Bonnet enlisted several well-known rock musicians including Whitesnake guitarist Mick Moody, Whitesnake and Rainbow drummer Cozy Powell, Deep Purple and Whitesnake keyboard player Jon Lord, and Status Quo guitarists Francis Rossi and Rick Parfitt. The album reached No. 62 in the UK Albums Chart. The album's lead single, "Night Games", reached No. 6 in the UK Singles Chart, with the follow-up single, "Liar", reaching No. 51. Around this time Bonnet sang on an advertisement for Levi's jeans (the song was entitled "These Eyes"), although his version has never been released.

MSG
Tempted by an offer from ex-UFO guitarist Michael Schenker, Bonnet continued his progression to a heavier musical style and joined the Michael Schenker Group (MSG) for the Assault Attack album. It was reported in the press at the time that Ritchie Blackmore had warned Michael Schenker, that Bonnet was diabetic, and could become erratic when his blood sugar level got out of kilter. Bonnet was fired from the group after only a single concert, at Sheffield Polytechnic (now called Sheffield Hallam University), when he drunkenly exposed himself on stage.

Alcatrazz
Upon leaving MSG, Bonnet decided to form his own band, drawing inspiration from his days in Rainbow. In 1983, he co-founded Alcatrazz, with Gary Shea (bass), and Jimmy Waldo (keyboards) of the band New England, former Alice Cooper drummer Jan Uvena, and Swedish guitarist Yngwie Malmsteen. The band's debut album, No Parole from Rock N' Roll, featured a distinctly heavy metal sound, with Bonnet describing the material as the heaviest that he had recorded to date. The band enjoyed moderate success in the United States, and major success in Japan.

The band released three studio albums (No Parole from Rock N' Roll, Disturbing the Peace, with guitarist Steve Vai replacing Malmsteen, and Dangerous Games with Danny Johnson on guitar). Alcatrazz also released a live album, Live Sentence, with material from Yngwie Malmsteen's period in the band. For the Dangerous Games LP, Alcatrazz recorded a remake of Bonnet's hit song "Only One Woman" from his first band The Marbles. In 1987, Alcatrazz appeared on the second series of the BBC TV programme Rock School, with Bonnet providing singing tips. The programme also included clips of Alcatrazz in rehearsal. Later that year, Alcatrazz disbanded, and Bonnet returned to his solo career. In 2009, Bonnet reformed Alcatrazz with three new musicians. Bonnet did not consult with his former bandmates Uvena and Waldo about re-forming the original line-up, and in response they also re-grouped as a separate version of Alcatrazz.

Bonnet later reformed his version of the band as Alcatrazz featuring Graham Bonnet with guitarist Howie Simon (Jeff Scott Soto Band, Talisman), drummer Glen Sobel (Impellitteri, Beautiful Creatures, Tony MacAlpine), and bassist Tim Luce and toured Japan in May and June 2007—sharing the headline with another ex-Rainbow vocalist, Joe Lynn Turner. Howie Simon revealed in a 2010 interview that it was his suggestion to bring back the Alcatrazz name. They also headlined the BerkRock festival in Berkovitsa, Bulgaria, in July 2008 and have played various West Coast US dates including support slots for Y&T. Alcatrazz continued to perform live occasionally until 2014.

In March 2017, three-fifths of the original lineup (Bonnet, Waldo and Shea) reunited for three shows in Japan, which also included Conrado Pesinato and Mark Benquechea on guitar and drums respectively. The performances were recorded for the live album/DVD Parole Denied – Tokyo 2017, which was released on 7 December 2018.

In February 2019, Bonnet confirmed that he had once again resurrected Alcatrazz, with a new lineup featuring himself, Waldo, Benquechea, Beth-Ami Heavenstone, as well as new guitarist Joe Stump. Heavenstone thus briefly became Alcatrazz's first female member, having played bass in The Graham Bonnet Band, where she was Waldo's bandmate. This lineup planned to record a new album together, which would also include contributions from Chris Impellitteri, Bob Kulick, Dario Mollo and former Alcatrazz guitarist Steve Vai. Shea returned to Alcatrazz in January 2020 to replace Heavenstone.

Later career
Bonnet's post-Alcatrazz projects have all been short-lived and included Blackthorne (working with ex-Balance guitarist Bob Kulick, brother of Kiss guitarist Bruce Kulick), backing vocals for the Danish heavy metal band Pretty Maids' Future World and numerous session work for Forcefield, appearing on To Oz and Back and Let The Wild Run Free. In 1988, Bonnet joined Impellitteri, for their album Stand in Line.

An appearance on Eddie Hardin and Pete York's musical adaptation of Wind in The Willows, performed live in Germany in 1991, saw Bonnet sing on around six of the songs alongside fellow musicians Jon Lord, Don Airey and Ray Fenwick amongst others. Fenwick and Airey also featured heavily on Bonnet's 1991 solo album Here Comes The Night which includes several covers as well as songs credited to his then wife Jo Eime, and another remake of the Marbles' "Only One Woman".

In 1997, he released Underground, a new solo album, which helped re-establish him with his fan base in Japan. 1999's The Day I Went Mad featured guitarist Slash, Def Leppard guitarist Vivian Campbell, Bruce Kulick plus guitarist, Mario Parga.

Bonnet contributed lead vocals to the Japanese heavy metal band Anthem's 2000 release Heavy Metal Anthem, which had reworks of classic Anthem tracks. Bonnet rejoined Impellitteri in 2000 for their System X album. Meanwhile, his 1999 Japanese solo album got a UK release in September 2001.

At the back end of 2001, Bonnet went on a solo UK tour. His band included keyboard player Don Airey, bassist Chris Childs and drummer Harry James of Thunder and guitarist Dario Mollo.

In early 2004, Bonnet joined Italian guitarist Dario Mollo's new project Elektric Zoo, touring Europe during April. Maintaining the Italian connection, the singer also participated in Matteo Filippini's project, Moonstone, featuring on the track "Not Dead Yet".

In 2006, Bonnet contributed vocals to the Welcome to America album by Taz Taylor Band. The band toured the UK in 2007 and Europe in 2008.

He also appeared in the Countdown Spectacular concert series in Australia between August and September 2007. He sang two songs, "Warm Ride" and "It's All Over Now, Baby Blue".

A press release dated 6 November 2008 reported that Bonnet would be contributing vocals for a highlights CD with the metal opera project, Lyraka. The album Lyraka Volume 1 was released on 2 November 2010. It was announced on 17 November 2010, that Bonnet would also be featured on Lyraka Volume 2.

Bonnet currently resides in Los Angeles, California, from where he continues to record and tour extensively. Bonnet toured the UK with Rainbow tribute band Catch the Rainbow starting in March 2014. He collaborated in the Stardust Reverie Project, a supergroup featuring Zak Stevens and Lynn Meredith among others. Their first album Ancient Rites of the Moon was released in April 2014. He contributed on vocals in one track of the second Stardust Reverie album Proclamation of Shadows, which came out in March 2015.

In 2015, Bonnet formed the Graham Bonnet Band, and toured the UK and Europe, playing songs from throughout his career including Alcatrazz and Rainbow. The band released a two-song E.P. titled My Kingdom Come, (the song "My Kingdom Come", written by Russ Ballard) and announced work on a new studio album to be recorded featuring new compositions and a bonus disc consisting of re-recordings of a number of songs from Bonnet's career. The final line-up of The Graham Bonnet Band was: Graham Bonnet, vocals; Conrado Pesinato, guitars; Beth-Ami Heavenstone, bass; Mark Zonder (Ex-Fates Warning), drums. The band resumed touring towards the end of 2016.

On 4 November 2016, The Graham Bonnet Band released their debut album, The Book. Reviews were positive, with the Real Gone website calling the album "surprisingly good" and also stating that some of the tracks "exceeded expectations by some distance". Heavenstone later joined Bonnet in a refounded Alcatrazz (see above).

In 2016, Bonnet joined Michael Schenker and fellow former MSG singers Gary Barden and Robin McAuley in Michael Schenker Fest, initially for a tour of Japan. This resulted in a CD/DVD Live – Tokyo International Forum Hall. Later tours of Europe and Japan followed. In 2017, with the addition of Temple of Rock singer Doogie White (another former Rainbow vocalist), Michael Schenker Fest recorded the album Resurrection featuring vocal contributions from all 4 singers. This line-up toured the US and Europe in 2018.

Bonnet was extensively interviewed for 2 books by author Greg Prato: 2016's The Other Side of Rainbow and 2017's Shredders!: The Oral History Of Speed Guitar (And More).

Film and television appearances

 * 1975: Three for All (performer)
 * 1980: Rainbow – Monsters of Rock, Donington '80 (performer)
 * 1985: Rainbow – The Final Cut (performer)
 * 2003: Wind in the Willows – A Rock Concert '91 (performer)
 * 2006: Rainbow – In Their Own Words (interviewee)
 * 2006: Heavy Metal – Louder than Life (interviewee)
 * 2015: The Ritchie Blackmore Story (interviewee)

title: Graham Bonnet


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1924 in Norwegian football

Results from Norwegian football in 1924.

Class A of local association leagues
Class A of local association leagues (kretsserier) is the predecessor of a national league competition.

 * 1The following season, Kristiania local association changed its name to Oslo.
 * 2The following season, Nord-Trøndelag local association split into Namdal and Nord-Trøndelag.

National team
Sources:

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

title: 1924 in Norwegian football


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Nicky Hunt

Nicholas Brett Hunt (born 3 September 1983) is an English former footballer. He is currently a coach for Warrington Rylands 1906. He is best known for his spell at Bolton Wanderers at the beginning of his career. Originally a right-back, he converted to centre-back in 2016 in order to extend his playing career.

He made 127 Premier League appearances for Bolton Wanderers and more than 250 in the Football League for a variety of clubs, and represented England at under-21 level.

Bolton Wanderers
Hunt made his professional debut as a substitute for Colin Hendry in the First Division match against Sheffield United on the final day of the 2000–01 regular season, shortly before Bolton Wanderers won promotion to the Premier League via the play-offs. He had to wait some time for further first-team opportunities, only playing in two FA Cup ties (against Sunderland in January 2003) before making his breakthrough at the start of the 2003–04 season when he became a key part of the defence and a first-team regular for Bolton. His Premier League debut came in the 4–0 defeat at Manchester United on 16 August 2003. He made over a century of appearances for the club, scoring once, against Liverpool in February 2004. His form earned him a four-year contract at Bolton, taking him until the end of the 2010–11 season, which he signed on 30 August 2007.

Birmingham City loan
The departure of Sam Allardyce to Newcastle United and his eventual replacement by Gary Megson saw Hunt fall out of favour at the Reebok Stadium and he joined Championship club Birmingham City on an emergency one-month loan deal as cover for the injured Stuart Parnaby and Stephen Kelly on 3 November 2008. He made his debut the same day, in a 1–0 defeat to Coventry City at St Andrew's. The loan was extended for a further month, but on 30 December, a 24-hour recall clause in the loan agreement was invoked and the player returned to Bolton.

Derby County loan
Despite being recalled Hunt played no further role for Bolton in the ensuing year and was again loaned out to a Championship club, this time Derby County, on 7 January 2010 as competition for the club's sole available rightback, Paul Connolly. Initially a month's loan, it was extended until the end of the season.

Bristol City
On 30 July 2010, Hunt signed a two-year deal with Championship club Bristol City. He made his debut in a 3–0 loss to Millwall. Hunt made seven appearances in the first two months of the season, and an eighth in a 3–1 loss against Leeds United on 13 November, but that was his last for the club. Under Steve Coppell, Hunt was put in the first team which gave Hunt his debut for the club until Coppell's unexpected resignation over his lack of passion for the job. Under Coppell's assistant manager Keith Millen, Hunt was given more playing time until Hunt fell out favour with Millen. Things came to a head when Hunt replaced an injured Louis Carey in a game against Leeds. At the time City were drawing 1–1 in a hard-fought game but went on to lose 3–1. Millen favoured Carey and Jordan Spence at right back until he was sacked. At the start of the 2011–12 season, Millen was keen to offload him but received no offers for the player. On 31 January 2012, Hunt's contract was terminated.

Preston North End
A few days later, Hunt signed a short-term deal with Preston North End. He played regularly over the next few months, and was released when his contract expired.

Rotherham United
Hunt signed for Rotherham United on 22 May 2012. A hamstring tear during a pre-season friendly delayed his competitive debut, he played just a few matches before falling out of favour, and he joined Accrington Stanley on loan in January 2013.

Accrington Stanley
On his third appearance, Hunt collided with Plymouth Argyle's Ronan Murray, lost consciousness, and was taken to hospital after ten minutes of treatment on the pitch. Once his recovery was well on the way, the loan was extended to the end of the season.

He signed for Stanley on a two-year deal in June 2013 after Rotherham released him from his contract.

Hunt chose to leave Stanley at the end of his contract.

Mansfield Town
In June 2015 he signed for Mansfield Town.

Leyton Orient
In the January 2016 transfer window, Hunt joined Leyton Orient until the end of the season with an option for a further year. He scored his first goal for Orient in a 3–0 win at Colchester United on 12 November 2016.

Notts County
On 1 August 2017, Hunt signed for Notts County. He was released at the end of the season.

Crewe Alexandra
On 31 July 2018, Hunt joined Crewe Alexandra on a one-year deal after a successful trial. He made his first-team debut on 4 August as a 29th-minute substitute for George Ray in a 6–0 win over Morecambe. He signed a new one-year deal in May 2019. On 12 October 2019, he scored his first and ultimately only Crewe goal in a 4–2 win at Carlisle United. He was released at the end of the season.

Darlington
Hunt joined Darlington in July 2020. On 10 November, in a match against Boston United, Hunt lost consciousness following a collision with another player and received treatment on the pitch for more than an hour before being taken to hospital; the match was abandoned. After scans on his head and neck, Hunt was released from the hospital the following morning. He was able to return to action at the end of the month, finishing the truncated season with 16 appearances in all competitions, and was released when his contract expired.

Coaching career
In June 2021, Hunt joined Northern Premier League Premier Division club Ashton United as first-team coach working under manager Michael Clegg, and would register as a player "on a bit-part basis if needed".

On 14 February 2023, Hunt joined Warrington Rylands 1906 as a coach.

International career
Hunt won ten England U21 caps, the first in February 2004 against the Netherlands.

Honours
Bolton Wanderers
 * Football League Cup runner-up: 2003–04

title: Nicky Hunt


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Talk:Sermon

Removed section
The section "Sermons and sexual psychology" doesn't fit in this article, and it's unsourced. Anyone is welcome to fix it and put it back. Greg Price 03:29, 16 March 2006 (UTC)

Sermons and sexual psychology
In addition, numerous studies have been done on sermons and their connection to other topics such as psychology, linguistics, and gender. One such example is Frances Lee Smith's "The Pulpit and Woman's Place: Gender and the Framing of the 'Exegetical Self' in Sermon Performances," published in Framing in Discourse.

Eric Jennings (, 2006-11-21)

 * I totally concur with Eric Jennings. This article, as it stands, should be renamed "Sermon (Christian)" or something similar. Sermons are a fundamental part of Jewish, Islamic and Buddhist history and practice but are ignored here. This article is heavily biased and misleading as a result. Have you not heard of Buddha's Sermon in the Deer Park at Sarnath? Sermon is a general term in English: its use is not restricted to Christianity, as this article definitely implies. It is sad that nobody could even be bothered to reply to the previous comment. Enaidmawr 22:52, 6 November 2007 (UTC)

 * I also agree. Even Indian religions have sermons called Satsang although these events are structured differently than a Christian sermon in that there's more give-and-take between master and audience.
 * I have renamed this talk section. If it hasn't been done already, I'm adding an NPOV tag to this article.
 * If nobody objects over the next month or so, this article will be renamed Sermon (Christian) or something appropriate, if anyone has suggestions. -Amatulic 23:11, 6 November 2007 (UTC)

 * Tagged for NPOV check. Apologies for neglecting sermons in Hindu tradition. You have my full support for renaming the article. I think a summary of the present article should then be incorporated in an article entitled simply Sermon and dealing with all relevant religions. Enaidmawr 23:17, 6 November 2007 (UTC)

 * I thought I would go and ask google and yahoo about sermons. It's quite interesting that the results on the word "sermons" display websites dedicated to Christian sermons not other religions.  I think we should ask ourselves why this is.  If we can answer that question, maybe we could answer the question as to why the article is leaning towards a Christian stand point.  Maybe it is because their is a massive focus on sermons within Christianitity, which isn't present in other religions.  Maybe other religions use other terminology for "sermons".  Before making alterations, we should get answers to these questions and make alterations that coincide with our research.  That's not to say that I don't agree with the above suggestions.  I just want us to make the right decision.  I've got a friend at work who is a muslim - I'll ask him about sermons and Islam and see what he says!  People in my dept say he's an expert!!... WikiJonathanpeter 09:40, 8 November 2007 (UTC)
 * I spoke to my Muslim friend and I had to describe what a sermon was to him! He said that they do have something similar and that he wouldn't refer to it as a sermon.  If this is also the case for Judaism, Hinduism etc... I would leave the article as it is.  In answer to the original question, it appears that a "sermon" is Christian terminology for a concept that refers to lectures/teaching/...  After somebody has done more in depth research and can confirm that this is indeed the case, the article should be edited so that this point is made clear. WikiJonathanpeter 12:50, 8 November 2007 (UTC)

 * The Islamic equivalent for 'sermon' is Khutba, usually given before Friday prayers but also on other occasions. The discourses of the Buddha and other Buddhist teachers are usually described as 'sermons' in English, the Buddha's sermon in Sarnath being the most obvious example. The satsang of Hinduism referred to above is actually more correctly used for the chief form of worship or "service" in that religion. The authorative modern encyclopedia of Hinduism Hindu World[:] an encyclopedic survey of Hinduism (by Benjamin Walker, 2 large vols., first published 1968) describes satsang as "communal worship... with hymns, prayers, and a sermon". Of course that is not to say that these are identical with Christian sermons, but the fact is they are usually described as such in English as the word sermon is not restricted to Christianity alone. The article here is a perfectly good introduction to the Christian sermon tradition and practice (a bit weighted towards English language and Protestantism perhaps, but that's a relatively minor point). However a new Sermon article should give an overview for all relevant faiths, incorporating a summary of the present article in a section on the sermon in Christianity with a link, of course, to it under its new name (Sermon (Christian) perhaps); similar links would be given to khutba etc. One final point. I'd just like to make it clear that I am completely neutral here, having no pro- or anti- agenda for any particular religion (or none). Enaidmawr 00:41, 9 November 2007 (UTC)

 * Would you also propose that we changed Khutba to Khutba (Islam), with a Khutba pointing to sermon, and other religious terms that are equivalent to sermon? The point of the potential change would be to make people aware that other religions have the equivalent of sermons, but are just named differently e.g. Islamic one above.  However, if we this line of reasoning, we should also think about changing Khutba so that people who are just know about Khutba's are familar that the equivalent also applies to other religions?  Perhaps a better solution to the problem would be to put a note at the top of the sermon article to say that other relgions also have similar ways of teaching e.g. Islamic, Khutba.  If someone could give examples of other religions that specifically refer to their form of teaching as sermons, and not using other terminology, then we are indeed justified in making changes like changing Sermons to Sermons (Christian) etc...  The case with Hindism above, the encyclopedia says that Satsang involves having sermons etc...  Would Hindu's refer to their sermons using the that word?  or would they use other terminology?  WikiJonathanpeter 15:59, 9 November 2007 (UTC)

 * I'm not sure I quite follow the logic of your argument. This is the English-language wikipedia and sermon is an English word. It would be ludicrous to rename khutba to "Khutba (Islamic)" as khutba is an Arabic word and is not used in English to refer to sermons generally: a khutba, however, could be called a sermon in English in order to describe what it is (which the article khutba does, if I remember rightly). As to whether Hindus would refer to their sermons by that name, that is a matter of familiarity with the word and its meaning; an English speaker would describe it as a sermon as that is the equivalent word in English.
 * Maybe we should give some standard dictionary definitions. Here's the Longman Concise English Dictionary for starters: "1. a religious discourse delivered in public, usually by a clergyman as a part of a religious service. 2. a speech on conduct or duty; especially one that is unduly long or tedious." Enaidmawr 00:21, 10 November 2007 (UTC)

 * ok. fine.  We'll leave it at that.  I've just never seen a sermon as a concept as such before but as Christian terminology for a religious discourse. Thanks, WikiJonathanpeter 12:59, 12 November 2007 (UTC)

It has been a while since anyone else chimed in. I think the points above make it clear that "sermon" is a generic English word that can be used to describe an event held by other religions called by other words in other languages, and that this article focuses on the Christian tradition specifically. Therefore, to remove the NPOV concerns, we can comfortably rename this article as proposed and create a disambiguation page for the other types of sermons. -Amatulic (talk) 17:37, 28 December 2007 (UTC)

 * Hi. We're discussing this topic at Judaism wikiproject. I think it'd be best to keep this as an overarching article on sermon. It should then get new sections beside the Protestant one: one for summary style to the Catholic article Homiletics, one to Khutba, other religions, and hopefully a Jewish subsection. How does that sound? HG | Talk 04:55, 4 January 2008 (UTC)
 * Hi again. Please don't flip out, but I've tried to modify the article so that it could mention the various traditions, allow Summary Style links to the longer Islamic and Catholic articles, and keep the current Christian text here. The Jewish sermon section could start here, maybe eventually grow to its own main article. (I think this will avoid us having to write articles on each religious tradition's preaching, since some might not be ready for full articles, and an ungainly DAB page, which sermon already has.) I guess you should revert or Talk if you think I've mucked it up. Thanks. HG | Talk 05:26, 4 January 2008 (UTC)

 * Thanks for the edits, they seem fine by me, a step in the right direction. I think you're right about leaving Sermon as the main overview article for sermons in all traditions; that would be the easiest solution. However I do feel that no more should be added here on sermons in the Protestant tradition. An intro to Catholic homilies would be good to balance the Christian sermon section out. I would then propose copy and paste the Christian section to a new article (name?). I also feel that the present Christianity template should be removed from here and placed in that article (needs editing so it doesn't lead here). I'd almost forgotten about this - been busy with other things - and I'm glad to see it's not just myself and Amatulic who think this needed changing and that members of the Jewish wikiproject have been thinking on the same lines. I look forward to reading your material on Jewish sermons! Enaidmawr (talk) 00:06, 5 January 2008 (UTC)

Recent change to external links... yes but no....
This post is in response to removal of all previous external links and additions to dmoz.

Firstly, I can see where Jon is coming from. The previous list encourages users to randomly add external links to sermon websites without due consideration as to how the addition enhances the article leading to the potentially a long list of links.

However, it has to be accepted that sermons come in many forms and shapes e.g. written, audio, video, protestant, Baptist... the purpose of having various links to *different*, good quality websites was so that the reader could experience what a sermon actually is in the various forms they come in. The problem with adding directories of links e.g. dmoz in the case is:

a.) You haven't got a list of unique websites that are very different to each other in terms of shape and form of sermons.  Instead, the user has to wade through a directory trying to find unique websites in order to try and get a broad idea as to what a sermon is in terms of actually experiencing one.

b.) The directories can be very specific and don't cover the broadness of "sermon"

c.) The point that sermons do come in various form is very effectively put across with a short list of sermons websites which are very different in terms of content.

I think a better idea would be to keep the previous list and carefully review every sermon added by users and remove them if there is already one in existence that is similar.

This is very specific to sermons. With most articles, directories (officially repositories) are a good idea.

Thoughts? WikiJonathanpeter 11:31, 6 July 2007 (UTC)

 * Thanks for the invitation on my talk page to comment here; I must have unwatched the article hours before you started this discussion. I concur with your analysis of the problem with the long list I removed. Instead of adding links back to the list, I suggest adding links of the very best representative types as notes to the appropriate spot in the article. That way we know with which part of the article a sermon example is associated and we don't grow another list that is so tempting to add to.

 * I don't think the reinsertion of the list of Baptist sermons is a good idea. It is easily found in the main DMOZ list as the first entry, and it is an invitation for other denominations to add their list. I think it should be removed again. ✤ JonHarder talk 21:13, 6 July 2007 (UTC)

 * Very neat solution: interlinking the best types via tags :) though the article might have to be slightly expanded in order to cover the different types. By doing that, there wouldn't be the need for any external links to collections of sermons which would make our lives easier in that we could just delete random additions rather than having to wade through the content of the websites to work out their suitability. I'll give some though about which sites would be suitable for insertion over the next few days and post them up.  In the mean time, it'll give people a chance to add their comment to this discussion.  Thanks, WikiJonathanpeter 17:35, 9 July 2007 (UTC)

 * Had a good crack at it. I've tended to have gone from sites that I've listened to the sermons on them and of which I believe to be of good quality.  Topical and Biographical were exceptions but seem good at providing examples of each.  Lots more could be said and the section itself could be expanded but at least we have a more manageable article.WikiJonathanpeter 18:39, 17 July 2007 (UTC)

Where's the rhetoric information?
I can appreciate people wanting to make a Sermon (Christianity) article. Still, I'm looking for information on the highly structured sermon rhetoric that arose in the middle ages. Sermons of that time were something along the lines of (quote, expansion, exemplar, discussion, moral) or some such.

Perhaps make a page specific for Christian Sermons and have a page for all other sermon information? —Preceding unsigned comment added by Charles Merriam (talk • contribs) 21:38, 23 July 2008 (UTC)

Tabligh redirects to sermon
something is definately wrong :S —Preceding unsigned comment added by 220.233.84.156 (talk) 15:24, 8 August 2008 (UTC)

Full-orbed
I removed the sentence: Elements of full-orbed preaching include exposition, exhortation and practical application. from lead as full-orbed preaching is not covered in the article. See Lead section for what belongs in the lead section. If the parts of a particular type of sermon need to be discussed, that should be in the article about that type of sermon. See the section /* Types */ for links to articles about particular types of sermons. If full-orbed does not fall into one of those, please consider writing an article about what a full-orbed sermon is. If so, please provide adequate citation to works that discuss full-orbed sermons. --Bejnar (talk) 20:27, 14 August 2009 (UTC)

Christianity template
This article currently has a Christianity template running along the right side of the article. While sermons play a role in the Christian liturgy, they are not limited to Christianity. It seems to me that the template is too broadly applied to this article, and that it should be removed. As mentioned above, if there is enough material for a Sermon (Christian) article then the template could be used there. --Bejnar (talk) 23:09, 28 August 2009 (UTC)
 * There has been a singular lack of response to my comment. I am specifically proposing removing the Christianity template from the article. The links there are not particularly relevant to this article, and those few that are can be safely placed in the /*See also*/ section. --Bejnar (talk) 10:17, 1 January 2010 (UTC)

 * Oops? I just added the very beginning of a section on the sermon in Judaism, based on the article title, "Sermon" -- and only then saw this Christianity template.  If this article remains "Christian-only," the Judaism section should be removed. However, I think, like others who have made comments, that it could be a much better article if it were not restricted to Christianity alone. NearTheZoo (talk) 17:18, 20 March 2010 (UTC)

Preach shouldn't redirect here....
Preach means so much more than sermon, I went to preach to find a page on prosthelytizing --Shimonnyman (talk) 04:38, 22 August 2011 (UTC)
 * I added a hatnote at the top to try and fix it, I've never really used a hat note so if there is a better one to use or I missused it correction would be great. -Shimonnyman (talk) 04:48, 22 August 2011 (UTC)

Broad definition
This article is about sermons, not just Christian sermons. Recent edits by Natemup attempted to restrict the definition and usage of the word "sermon". As can be seen from its historical usage in English, the Jewish section of this article and the many references to the sermons of Buddha (e.g. The Buddha: Sermons and Teachings) this is not a valid restriction. --Bejnar (talk) 19:35, 26 March 2015 (UTC)

Why do not Evengelical only ware there normal clothes and not gowns
Does it say in the holy bible not to. 2A02:C7E:393E:8B00:1018:1861:E391:BDDE (talk) 22:47, 10 December 2022 (UTC)

title: Talk:Sermon


text:
Wikipedia:Categories for deletion/Log/2005 June 12

Category:Move to Wikitravel

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The result of the debate was delete iff template is deleted --Kbdank71 15:58, 19 Jun 2005 (UTC)

Articles cannot be legally moved to Wikitravel. Thus, nothing can ever be put in the category. -- Cyrius|✎ 22:00, 12 Jun 2005 (UTC)
 * Well, the original author(s) could be asked to re-post the material on the other project. That would be legal, and somewhat useful.  -- Beland 07:53, 13 Jun 2005 (UTC)

 * HOLD. This category only exists as a result of Template:Move to Wikitravel, which is presently on TFD. This cat should be deleted iff the template is deleted, no point in discussing it twice. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * Delete iff the template is deleted. --Kbdank71 15:31, 13 Jun 2005 (UTC)

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Category:Department of Defense

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The result of the debate was delete --Kbdank71 15:21, 19 Jun 2005 (UTC)

Empty duplicate of existing category Category:United States Department of Defense -Etoile 21:12, 12 Jun 2005 (UTC)
 * Delete per systemic bias. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)

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Category:United States Department of Defense agencies

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The result of the debate was rename Category:U.S. Dept. of Defense agencies  --Kbdank71 15:27, 19 Jun 2005 (UTC)

Duplicate of existing category Category:U.S. Dept. of Defense agencies which is in line with other relevant dept. categories -Etoile 21:12, 12 Jun 2005 (UTC)
 * Why do we use abbrev. in cats naming? I'd prefer not doing that. Abstain. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * Me too, but the fact remains that it is a habit here - in suggesting this switch I was just going with what seems to be the established preference. Please feel free to make the change the other way. -Etoile 12:27, 13 Jun 2005 (UTC)
 * Very well. It seems that there are many articles going the other way, too. See today's vote. Radiant_ >|< 12:37, Jun 13, 2005 (UTC)

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Category:History by nation

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The result of the debate was rename --Kbdank71 15:28, 19 Jun 2005 (UTC)

Rename to Category:History by country like the rest of the subcategories of Category:Categories by country. Neutralitytalk 19:14, Jun 12, 2005 (UTC)
 * Object Country and nation are not the same thing, and nation is more appropriate here because it is more comprehensive. CalJW 17:13, 14 Jun 2005 (UTC)

 * Agree with Neutrality; most Wikipedia categories are grouped by country. And 'country' is more strictly defined than 'nation'. Also, from Nation, "In common usage, terms such as nation, country, land and state often appear as near-synonyms". Radiant_ >|< 07:32, Jun 15, 2005 (UTC)

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Fooish history --> History of Foo

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The result of the debate was rename --Kbdank71 15:29, 19 Jun 2005 (UTC)

For the subcategories of Category:History by nation; more logical. Neutralitytalk 19:14, Jun 12, 2005 (UTC)
 * Rename for consistency. --Kbdank71 15:31, 13 Jun 2005 (UTC)
 * Object The former is more comprehensive, with less emphasis on state history. CalJW 17:15, 14 Jun 2005 (UTC)
 * Agree with Neutrality, consistency is important. Radiant_ >|< 07:32, Jun 15, 2005 (UTC)

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category:locomotives by Whyte classification & category:locomotives by UIC classification

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The result of the debate was merge --Kbdank71 15:55, 19 Jun 2005 (UTC)

These ought to be merged together into category:locomotives by wheel arrangement as this is an artificial classification; in en: Whyte system is used for steam and diesel shunters, UIC for modern diesel/electrics; but the UIC system can be applied to all locomotives, and would be used in fr: and de, so reading into this you create the possibility of duplicate articles on C and 0-6-0, say. Did anyone understand that? Dunc|☺ 18:43, 12 Jun 2005 (UTC)
 * No, but it does make sense that this is overcategorization, so delete. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * With the above argument, I believe the difference between C and 0-6-0 is that 0-6-0 have coupled wheels (i.e. like a steam loco or small shunter like British Rail Class 03), whereas C has the wheel in a single bogie. The trouble is a 4-6-2 steam loco is rarely known as a 2C1 apart from in continental europe. Since this is the English wikipedia I vote to keep. One solution might be to give articles both a Whyte category and a UIC category.... Our Phellap 23:54, 13 Jun 2005 (UTC)
 * comment. No a "C" has coupled wheels, i.e. an 0-6-0, a "Co" would have three independently-driven wheels. Duplicating the categories won't work because then you'd have to have everything in category:0-6-0 locomotives also in category:C locomotives which would be silly.  Merging them into a single category works best.  Dunc|☺ 15:26, 17 Jun 2005 (UTC)
 * Do you mean recategorise all the steam locomotives into UIC (e.g. 4-6-2 to 2C1]])? Our Phellap 16:50, 18 Jun 2005 (UTC)

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Category:Japanese terms

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The result of the debate was no consensus (keep) --Kbdank71 15:38, 19 Jun 2005 (UTC)

A similar case to category:Cantonese terms nominated below. I am nominating this to facilitate a discussion among contributers. — Instantnood 14:55, Jun 12, 2005 (UTC)
 * For the reason stated, I abstain from voting. — Instantnood 19:25, Jun 14, 2005 (UTC)

 * Keep, useful way to group articles. Kappa 19:51, 12 Jun 2005 (UTC)
 * Comment. I'm not sure, but wouldn't this fall under "Wiki is not a dictionary"? Seems to me, that if a term or word was on here, it would be a definition? I looked at quite a few of the articles in this category, and they are well defined articles in their own right, such terms as Aikido, for example, I would feel would do better in its respective categories "Martial Arts of Japan/Akido.", and as a topic, excedes what would be considered a generic definition.  Each article should define its origins and history, w/o categorizing them in a trivial fashion. (I hope that wasn't written too confusing, kind of tired)   <> Who ? ¿ ?  04:07, 13 Jun 2005 (UTC)
 * Emphasize on comment; I was leaning on Delete, just wanted to point out the terms, in this case, were not definitions, but the category itself would be pointless unless it were full of generic definitions, as Huaiwei states below, categorization by language is not a good reference.  <> Who ? ¿ ?  20:08, 13 Jun 2005 (UTC)
 * Delete per WP:NOT a dictionary. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * Delete as per nomination below.--Huaiwei 15:00, 13 Jun 2005 (UTC)
 * Delete. --Kbdank71 15:33, 13 Jun 2005 (UTC)
 * Keep - I believe the issue is whether Japanese origin is considered a trivial attribute. As User:Who says, many of these terms have encyclopedic articles so not a a dictionary does not apply.  Many of them should be in other categories as well, but (to pick one) where else would Gaijin go?  -- Rick Block (talk) 18:20, Jun 13, 2005 (UTC)
 * My original reasoning behind their removal is not fixated on whether articles within these categories are encyclopedic or not. Instead, I question the rational of lumping together terminologies by no other factor but language. Categories are there usually to group similar themes for ease of navigation and reference, and not languages. How similar is Sushi to Nunchaku? We have to consider implications should this category be considered acceptable. Are we now justified to create similar categories for all other languages...including English?

 * On a side note, some "non-English" words were accepted as English words (for example, karate, sushi, tsunami), while others are not (baka, Henohenomoheji), so if the later is acceptable, can anyone then add hundreds of anglicised terms of various languages as articles so long that they could write an article on it? I am already considering the tonnes I would add for Chinese terms if this is considered acceptable.--Huaiwei 19:57, 13 Jun 2005 (UTC)

 * I'm not entirely sure, but I would think the answer to the question is yes. The difference between words accepted as English, like karate or sushi, and the words I think this category is more appropriate for is perhaps a little squishy, but amounts to degree of adoption.  English is a hodgepodge of borrowings from many languages.  IMO this category is appropriate for the words where the borrowing is or may be in progress.  Where similar borrowings are in progress from other languages, I think it's probably appropriate to have similar categories.  Glasnost strikes me as one of these, and (you might not believe this, but I picked the word before I knew this) it's in category:Soviet phraseology. -- Rick Block (talk) 00:33, Jun 14, 2005 (UTC)

 * Keep - It's no dictionary; it's mora than it. -- Jerry Crimson Mann 19:27, 13 Jun 2005 (UTC)
 * Keep. "WP:NOT a dictionary" is irrelevant as long as the articles themselves are encyclopedic. Sebastian (talk) 20:33, 2005 Jun 13 (UTC)
 * Keep. Terms can have an encyclopedic value, and articles on them more than just definitions. Bratsche talk  5 pillars 22:28, Jun 13, 2005 (UTC)
 * Keep. for the reasons mentioned above. (This comment by User:TakuyaMurata)
 * Keep. While I personally believe that some terms (e.g. sushi, nunchaku, ninja) don't need to be in this category, there are others, more central to modern Japanese sociology/culture that are worthy of encyclopedic treatment. For example, gaijin, nisei, and uchi-soto. I think it's good to have a category to group more traditional/historical terms like daimyo, mon (crest), and tabi. Maybe, if we feel the need to delete, can we reorganize into a number of smaller categories? Maybe 'Traditional/Historical Japanese terms', 'Japanese pop culture terms' 'anime terms' 'Japanese cultural terms'. I'm not sure how to recategorize... LordAmeth 22:52, 13 Jun 2005 (UTC)
 * Comment: FYI, category:Mandarin terms was recently created by Huaiwei, who nominated category:Cantonese terms below. — Instantnood 07:40, Jun 16, 2005 (UTC)

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Category:Possible successors to Pope Benedict XVI

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The result of the debate was delete --Kbdank71 15:53, 19 Jun 2005 (UTC)

This category was previously marked as {{db}} for "ridiculous category as he is not dead. Can be created when it becomes a relevant question". But since that is not a criterion for speedy, I'm listing it here. I abstain. Zzyzx11 (Talk) 14:40, 12 Jun 2005 (UTC)
 * Delete. Neutralitytalk 18:37, Jun 12, 2005 (UTC)
 * Delete, speculation. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * delete aren't all catholic males technically eligible? Dunc|☺ 11:17, 13 Jun 2005 (UTC)
 * Support Dunc's RFP (request for popeship) :) deletion Radiant_ >|< 08:21, Jun 14, 2005 (UTC)
 * Delete. --Kbdank71 15:33, 13 Jun 2005 (UTC)
 * Delete, way too early. K1Bond007 18:01, Jun 13, 2005 (UTC)

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Category:Cantonese terms

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The result of the debate was no consensus (keep) --Kbdank71 15:39, 19 Jun 2005 (UTC)

An impossibly broad category, with the only thing in common between entries being language. Its mother categories, Category:Terminology and Category:Chinese language, does not have a single subcategory based on language. If we accept this, do we condone the creation of Category:English terms?--Huaiwei 14:37, 12 Jun 2005 (UTC)
 * Comment: How would you comment categories for terms of languages, such as category:Japanese terms?  — Instantnood 14:48, Jun 12, 2005 (UTC)
 * 182 articles? Seems like it needs a cfd as well along with this one. Do you have any other similar categories to nominate for cfd?--Huaiwei 14:51, 12 Jun 2005 (UTC)
 * I don't think they have to be deleted. I am looking for similar categories to nominate here to have the matter better discussed. — Instantnood 14:57, Jun 12, 2005 (UTC)
 * But you have not explained why they should not be deleted. From the above, it seems as thou you are justifying the existance of this category because category:Japanese terms exists. Unfortunately, my reasoning to have one deleted applies to the other, and to all other similar categories found. As I said, we do not need Category:English terms.--Huaiwei 15:30, 12 Jun 2005 (UTC)
 * I have not decided whether it should be kept or be deleted. I just presented the fact that there's at least one similar category. I was not justifying anything. FYI there was a vote on category:English words.  — Instantnood 16:34, Jun 12, 2005 (UTC)
 * Keep, Cantonese and Japanese terms are somewhat rarer in the English wikipedia than English language terms. Kappa 19:47, 12 Jun 2005 (UTC)
 * In the English version of wikipedia, of coz non-English terms will be rare. Do we have category:English terms in non-English versions of wikipedia?--Huaiwei 13:25, 13 Jun 2005 (UTC)
 * I think the category is perfectly useful with respect to transliteration, likewise ethnic culture that shows an overwhelming influence upon the English world. -- Jerry Crimson Mann 19:36, 13 Jun 2005 (UTC)
 * Comment. Same as previous comments for Category:Japanese terms.  <> Who ? ¿ ?  04:10, 13 Jun 2005 (UTC)
 * Delete per WP:NOT a dictionary. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * Delete. --Kbdank71 15:33, 13 Jun 2005 (UTC)
 * Keep - same as Japanese terms, above. -- Rick Block (talk)
 * Keep - it's more than a dictionary. -- Jerry Crimson Mann 19:25, 13 Jun 2005 (UTC)
 * Keep. "WP:NOT a dictionary" is irrelevant as long as the articles themselves are encyclopedic. — Sebastian (talk) 20:33, 2005 Jun 13 (UTC)
 * Comment: FYI, category:Mandarin terms was recently created by Huaiwei, who made this nomination. — Instantnood 07:40, Jun 16, 2005 (UTC)

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Category:User la-N

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The result of the debate was delete --Kbdank71 15:51, 19 Jun 2005 (UTC)

This goes in with the whole Babel template implementation. la-N is reserved for Native speakers of Latin. Although, worldwide, there are probably half a billion people who know Latin at some level, I very much doubt we'll be able to find a Native speaker of it.  ℬ astique ▼ talk 14:03, 12 Jun 2005 (UTC)
 * lol - I agree. Useful but not a mother tongue. delete
 * delete we'll create it again when Julius Caesar joins Wikipedia, but until then it isn't needed :) Alensha 11:56, 19 Jun 2005 (UTC)

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Category:User_ang-N

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The result of the debate was delete --Kbdank71 15:52, 19 Jun 2005 (UTC)

The same goes for Englisc, aka Old English, aka Anglo-Saxon  ℬ astique ▼ talk

 * Keep - In these times, I wouldn't be at all surprised if someone had actually been brought up with Englisc as their first language, and English as their second. --Thf1977 12:22, 17 Jun 2005 (UTC)
 * delete I think it's highly unlikely... Alensha 11:56, 19 Jun 2005 (UTC)

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Category:Iraq War

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The result of the debate was delete --Kbdank71 15:41, 19 Jun 2005 (UTC)

Misnomer, since there were four Iraq wars in history. Also, redundant with Category:2003 Iraq conflict. Thus, delete. Radiant_ >|< 09:42, Jun 12, 2005 (UTC)
 * Delete. --Kbdank71 15:34, 13 Jun 2005 (UTC)
 * Delete. — Sebastian (talk) 20:34, 2005 Jun 13 (UTC)

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Category:Animated children's television series

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The result of the debate was delete --Kbdank71 15:46, 19 Jun 2005 (UTC)

This category is under Category:Animated television series and Category:Children's television series. Reasons for deletion and recat'ing the articles/subs.
 * Some of the articles are placed in all of them, others just in two. Redundant listings (ex Ed, Edd, n Eddy is listed under Category:Children's television series & Category:Animated television series), but not under Category:Animated children's television series, where it supposedly would be correct.

 * I understand the naming convention when it comes to Category:Children's television series, however, why should we distinguish between the animated series based on child and not list under adult? Should be just one.

 * The Category:Animated films is sorted by type and distributor (ie. Category:Computer-animated films & Category:Disney animated films). We should use that schema for  Category:Animated television series.

 * There are several articles in each category that either belongs in one or the other, with the current name schema, yet they are too confusing, some people do not know the difference between a children's or adult animated series. The rest don't know that there are two different categories to put them in.

So I propose we delete Category:Animated children's television series, and move all the articles and subs to its parent, Category:Animated television series.
 * <> Who ? ¿ ? 08:23, 12 Jun 2005 (UTC)

 * Sounds like a good example of overcategorization. I agree with Who. Radiant_ >|< 09:39, Jun 12, 2005 (UTC)

 * Agree, moreover, what may constitute a children's animation series could sometimes be a judgement call. Hiding 19:03, 12 Jun 2005 (UTC)
 * Object A clear example of good comprehensive categorisation. CalJW 17:17, 14 Jun 2005 (UTC)

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Category:Iraq War people

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The result of the debate was delete --Kbdank71 15:45, 19 Jun 2005 (UTC)

I am completing an improperly nominated CfD on behalf of User:Ariele who wrote on the Category talk:Iraq War people page: Redundant, but if a KEEPER this Category is incomplete.

I, myself, abstain. Double Blue (Talk) 06:37, 12 Jun 2005 (UTC)
 * First, it's improperly capitalized (war is not a proper noun). Second, what are 'war people'? I recall at least three Iraq wars, there were probably more. Does this mean 'everybody who has had something to do with any of the Iraq wars?' Delete unless someone comes up with a meaningful name and description. Radiant_ >|<  09:39, Jun 12, 2005 (UTC)

 * Keep. The category is historically correct. See also Category:People associated with wars:Category:Vietnam War people,Category:American Civil War people,  Category:Spanish-American War people,Category:Spanish Civil War people,Category:World War I people,Category:World War II people,Category:Cold War people, ...   After a few years, some wars are proper nouns and are capitalized. User:Leonard.007 20.16, Jun 12, 2005 (UTC)

 * Rename, all of them. I know it sounds rash, as they are established, however it's too broad of a category. What entries go in here? Soldiers, civilians, spectators, journalists, dictators, government? The spectrum is too broad. I definately would not suggest "Participants" as it's not a game. I looked at the lot of them, and it seems only Category:American Civil War people, has a useful sub-cat'd desiginations of people. I propose we rename them something less confusing and broad, such as Category:Peoples attributed with the Persian Gulf War (peoples?; attributed with or to?). Not sure if i'm stretching it here.
 * However, agree with Leonard.007, War is capitatilized as a name.
 * Side note, U.S. Congress never "officially" ended the 1990ish Persian Gulf War, so the current war, is still the same war, with different "cute" little phrases, "Desert Storm" "Desert Shield", etc.

-  <> Who ? ¿ ?  04:28, 13 Jun 2005 (UTC)
 * Even if the two America-vs-Iraq wars are considered one war (which most people do not), there were two earlier Iraq wars in history (one vs Iran ~1980, one vs England ~1930 iirc). Thus, whichever way you put it, Iraq war people is a misnomer. Radiant_ >|< 08:54, Jun 13, 2005 (UTC)
 * Delete. At the very least, this category, at most, all subcats of Category:People associated with wars.  They are all too broad, and as such, not of much use.  --Kbdank71 14:52, 13 Jun 2005 (UTC)
 * This could probably be solved with appropriate subcategories. – However... Delete as per Radiant!'s argument. — Sebastian (talk) 20:41, 2005 Jun 13 (UTC)

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Category:Orthodox Patriarchs of Jerusalem

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The result of the debate was rename --Kbdank71 15:42, 19 Jun 2005 (UTC)

Rename this category to Category:Eastern Orthodox Patriarchs of Jerusalem to fit in with the main category of Christianity's Category:Eastern Orthodoxy. And, so as NOT to be confused with Judaism's Category:Orthodox Judaism. IZAK 06:18, 12 Jun 2005 (UTC)
 * Rename to Category:Eastern Orthodox patriarchs of Jerusalem; since when is 'patriarch' a proper noun? Radiant_ >|< 09:39, Jun 12, 2005 (UTC)
 * rename as per radiant!. --Kbdank71 15:35, 13 Jun 2005 (UTC)

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Category:Orthodox Icons
<div class="boilerplate metadata vfd" style="background: #bff9fc; margin: 0 auto; padding: 0 10px 0 10px; border: 1px solid #AAAAAA;">
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The result of the debate was rename --Kbdank71 15:42, 19 Jun 2005 (UTC)

Rename this category to Category:Eastern Orthodox Icons to fit in with the main category of Christianity's Category:Eastern Orthodoxy. And, so as NOT to be confused with Judaism's Category:Orthodox Judaism. IZAK 06:04, 12 Jun 2005 (UTC)
 * Rename to Category:Eastern Orthodox icons, but since when is 'icon' a proper noun? Radiant_ >|< 09:39, Jun 12, 2005 (UTC)
 * rename as per radiant! --Kbdank71 15:40, 13 Jun 2005 (UTC)

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text: Wikipedia:Articles for deletion/Log/2005 June 12


text:
Platteville Atmospheric Observatory

The Platteville Atmospheric Observatory located near Platteville, Colorado was one of the first major ionospheric heaters in the world. Operating from 1968 through 1984, it expanded knowledge of ionospheric processes greatly. The observatory continues operation, but now focuses on wind profiling. The first studies were made of HF heater induced airglow, heater-induced spread F, wide band heater-induced absorption, and heater created field-aligned ionization.

title: Platteville Atmospheric Observatory


text:
User:MrAmazing8270

I have been a proud Wikipedian since June 2005. I am a big fan of movies. I also enjoy watching sports, especially baseball and soccer. My favorite baseball teams are the Philadelphia Phillies and New York Yankees. My favorite socceer team is Besiktas.

Pages I Created

 * Andrew Mango
 * Livin' on a Prayer
 * Serdar Bilgili
 * WSTW

tr:Kullanıcı:MrAmazing8270

title: User:MrAmazing8270


text:
Afrocentricity

Afrocentricity is an academic theory and approach to scholarship that seeks to center the experiences and peoples of Africa and the African diaspora within their own historical, cultural, and sociological contexts. First developed as a systematized methodology by Molefi Kete Asante in 1980, he drew inspiration from a number of African and African diaspora intellectuals including Cheikh Anta Diop, George James, Harold Cruse, Ida B. Wells, Langston Hughes, Malcolm X, Marcus Garvey, and W. E. B. Du Bois. The Temple Circle, also known as the Temple School of Thought, Temple Circle of Afrocentricity, or Temple School of Afrocentricity, was an early group of Africologists during the late 1980s and early 1990s that helped to further develop Afrocentricity, which is based on concepts of agency, centeredness, location, and orientation.

Definition
Afrocentricity was coined to evoke "African-centeredness", and, as a unifying paradigm, draws from the foundational scholarship of Africana studies and African studies. Those who identify as specialists in Afrocentricity, including historians, philosophers, and sociologists, call themselves "Africologists" or "Afrocentrists." Africologists seek to ground their work in the perspective and culture common to African peoples, and center African peoples and their experiences as agents and subjects.

Ama Mazama defined the paradigm of Afrocentricity as being composed of the "ontology/epistemology, cosmology, axiology, and aesthetics of African people" and as being "centered in African experiences", which then conveys the "African voice". According to her, Afrocentricity incorporates African dance, music, rituals, legends, literature, and oratures as key features of its expository approach. Axiological features of Afrocentricity that Mazama identifies include explorations of African ethics, and the aesthetic aspects incorporate African mythology, rhythm, and the performing arts. Mazama also argues that Afrocentricity can integrate aspects of African spiritualities as essential components of African worldviews. Mazama sees spirituality and other intuitive methods of acquiring knowledge and emotional responses used in the paradigm as a counterbalance to rationality, and firsthand experience of these cultural and spiritual artifacts can inform Afrocentricity. Mazama indicates that many of the terms and concepts used in Afrocentricity are meant to shift the conceptual status of Africans from being objects that are acted upon to subjects who are agents that act.

In contrast to the hegemonic ideology of Eurocentrism, the paradigm of Afrocentricity is argued by Africologists to be non-hierarchical and pluralistic and not intended to supplant "'white knowledge' with 'black knowledge'". As a holistic multidisciplinary theory with a strong focus on the location and agency of Africans, Afrocentricity is designed not to accept the role of subaltern prescribed to Africans by Eurocentrism. An important aspect of Afrocentricity is therefore a deconstruction and criticism of hegemony, racism, and prejudice.

Africologists, who produce Afrocentric academic works, identify their professional field as Afrocentricity – not Afrocentrism. Crucially, not all academic works that focus on African or African-American topics are necessarily Afrocentric and neither are works on melanist theories nor those rooted in matters of color of the skin, biology, or biological determinism; this means that some claims to Afrocentricity are not strictly part of the paradigm, and certain critiques of supposedly Afrocentric ideas may not be critiques of Afrocentricity per se.

History
Midas Chanawe outlined in his historical survey of the development of Afrocentricity how experiences of the trans-Atlantic slave trade, Middle Passage, and legal prohibition of literacy, shared by enslaved African-Americans, followed by the experience of dual cultures (e.g., Africanisms, Americanisms), resulted in some African-Americans re-exploring their African cultural heritage rather than choosing to be Americanized. Additionally, the African-American experience of ongoing racism emphasized the importance that culture and its relative nature could have on their intellectual enterprise. All of this cultivated a foundation for the development of Afrocentricity. Examples of the kinds of arguments that presaged Afrocentricity include pieces published in the Freedom's Journal (1827) that drew connections between Africans and ancient Egyptians, African-American abolitionists, such as Frederick Douglass and David Walker, who highlighted the accomplishments of the ancient Egyptians as Africans to undermine the white supremacist assertion that Africans were inferior, and the assertions of the Pan-Africanist, Marcus Garvey, who argued that ancient Egypt laid the foundation for civilization in world history. These would be echoed in the contexts of Black Nationalism, Negritude, Pan-Africanism, Black Power movement, and the Black is Beautiful movement that served as harbingers for the formal development of Afrocentricity.

Molefi Kete Asante dates the first use of the term, "Afro-centric", to 1964, when the Institute of African Studies was being established in Ghana and its founder, Kwame Nkrumah, said to the Editorial Board of the Encyclopedia Africana: "[T]he Africana Project must be frankly Afro-centric in its interpretation of African history, and of the social and cultural institutions of the African and people of African descent everywhere." Other antecedents to Afrocentricity identified by Asante include the 1948 work of Cheikh Anta Diop when he introduced the idea of an "African Renaissance", J.A. Sofala's 1973 treatise The African Culture and Personality, and the three 1973 publications of The Afrocentric Review. Following the example of these and other preceding African intellectuals, Asante formally proposed the concept of Afrocentricity in a 1980 publication, Afrocentricity: The Theory of Social Change, and further refined the concept in The Afrocentric Idea (1987). Other influential publications that helped to develop Afrocentricity include Linda James Myers' Understanding the Afrocentric Worldview (1988), Asante's Kemet, Afrocentricity and Knowledge (1992), Ama Mazama's edited compilation The Afrocentric Paradigm (2003), and Asante's An Afrocentric Manifesto (2007).

Temple University, the institutional home of Molefi Kete Asante and site of the first PhD program in the field of Africana Studies, which at Temple is named Africology and African American Studies, is widely regarded as the leading institution for scholarship in Afrocentricity. In addition to Molefi Kete Asante, Afrocentricity developed among the "Temple Circle" (e.g., Abu Abarry, Kariamu Welsh Asante, Terry Kershaw, Tsehloane Keto, Ama Mazama, Theophile Obenga). As a result of the scholarly development of Afrocentricity, several scholarly journals and professional associations have developed throughout the United States of America and Africa. As a global intellectual enterprise, Afrocentricity is studied, taught, and exemplified at institutions and locations, such as Quilombismo (which was initiated by Abdias Nascimento) in Brazil, the Universitario del Pacifico in Buenaventura, Colombia, the programs of Africamaat in Paris, France, the Centre for African Renaissance at the University of South Africa in South Africa, a training program operated by Stanley Mkhize at the University of Witwatersrand in South Africa, and the Molefi Kete Asante Institute in Philadelphia, Pennsylvania, United States. Africological conferences also developed, some which operate by invitation, and some which occur on a yearly basis, such as the Cheikh Anta Diop Conference. The theory of Afrocentricity also had subsequent impact on other academic fields and theories, such as anthropology, education, jazz theory, linguistics, organizational theory, and physical education.

Differences between Afrocentricity and Afrocentrism
Afrocentricity and Afrocentrism are not synonymous, but, instead, are distinct from one another, and should not be mistaken for one another. Molefi Kete Asante explains:

"By way of distinction, Afrocentricity should not be confused with the variant Afrocentrism. The term “Afrocentrism” was first used by the opponents of Afrocentricity who in their zeal saw it as an obverse of Eurocentrism. The adjective “Afrocentric” in the academic literature always referred to “Afrocentricity.” However, the use of “Afrocentrism” reflected a negation of the idea of Afrocentricity as a positive and progressive paradigm. The aim was to assign religious signification to the idea of African centeredness. However, it has come to refer to a broad cultural movement of the late twentieth century that has a set of philosophical, political, and artistic ideas which provides the basis for the musical, sartorial, and aesthetic dimensions of the African personality. On the other hand, Afrocentricity, as I have previously defined it, is a theory of agency, that is, the idea that African people must be viewed and view themselves as agents rather than spectators to historical revolution and change. To this end Afrocentricity seeks to examine every aspect of the subject place of Africans in historical, literary, architectural, ethical, philosophical, economic, and political life."

In addition to Molefi Kete Asante, many other academics have explained that Afrocentricity and Afrocentrism are distinct from one another, and that critics have often conflated the two when criticizing Afrocentricity. Further, Asante indicates that by conflating Afrocentricity with Afrocentricism, critics of Afrocentrism have mischaracterized Afrocentricity as being a "'religious' movement based on an essentialist paradigm." Other academics have also been critical of the criticism of Afrocentricity that seek to define it as a religious movement. Historian and medical anthropologist Katherine Bankole-Medina notes that rather than seeking to understand the theory of Afrocentricity or engage in constructive discourse with the scholars of the theory, many critical academics seek to critique and discredit the theory as well as engage in intellectual militarism. Consequently, between Afrocentrism and Afrocentricity, many critical academics tend to overlook their key suffix distinction (i.e., -ism and -icity). Philosopher Ramose indicated that, in contrast to Afrocentricity, Afrocentrism has been characterized as a notion that negates the notion of Afrocentricity being a “positive and progressive paradigm.”

Other academics have indicated that since Afrocentricity has been made increasingly well-known inside and outside of academia, it has resulted in non-academics developing their own forms of analysis that are not so precise or accurate and these subsequently developed forms of analysis have been incorporated into various forms of media (e.g., music, film). This form of popular culture, or Afrocentrism, has also subsequently been mistaken for the systematic methodology of Afrocentricity. As a result of the popular misconceptions of what Afrocentricity is not, Stewart indicates that this has had a negative impact in terms of public perception. Some academics have stated that, while Afrocentrism is popular culture, Afrocentricity is an academic theory and that Afrocentricity has been depicted by mass media and critics as Afrocentrism in order to attempt to mischaracterize and/or invalidate Afrocentricity. Karenga indicated that distinctions exist between the public understanding of Afrocentrism that has been conveyed through mass media, which is held by some proponents and held by some critics of Afrocentrism, and the academic conceptualization of Afrocentricity held by Africologists. Karenga indicates that Afrocentricity is an intellectual paradigm or methodology, whereas, Afrocentrism, by merit of the term’s suffix (i.e., -ism), is an ideological and political disposition. Additionally, Karenga indicates that, in Afrocentricity, African behaviors and African culture are subject to examination through the centered lens of African ideals. M'Baye indicates that, unlike Afrocentrism, the intellectual theory of Afrocentricity adds value to the field of Black studies.

Some academics have stated that some of the more radical views of Afrocentricism have been unfairly attributed to Kete Asante.

Some academics have indicated that Afrocentricity is distinct from Afrocentrism, and that Afrocentrism is frequently confused with ethnonationalism, often simplified to black pride or romanticized black history, often misconstrued by progressive/liberal academics as being a black version of white nationalism, or mischaracterized as being a black version of Eurocentrism. They further state, that Afrocentrism has been fallaciously characterized as being a notion based on black supremacy and as being the black equivalent of hegemonic Eurocentrism. Rasekoala states that, while Afrocentrism has been characterized as an ideology focused on cultural traits (e.g., customs, habits, traditions, values, value systems) of Africans, Afrocentricity is a methodology that focuses on the positionality, agency, and experiences of Africans.

Proponents of Afrocentricity state that it is a theoretic concept of agency. They further state that the detractors of Afrocentricity intentionally mislabel Afrocentricity as Afrocentrism in order to steer people of African descent, who are not yet aware of what composes Afrocentricity, away from it. This has been characterized as an “ongoing ideological warfare to ensure the continuation of the subjugation of African people as objects of analysis, thus discouraging them from being agents in their own history.” Additionally, it has been further indicated that those who charge scholars of Afrocentricity of producing political propaganda, do so as well, while portraying it as scholarship, in order to deny the agency of Africans and to avoid critique. Hilliard and Alkebulan indicate that, rather than the academic work of scholars of Afrocentricity being used to define Afrocentricity, mass media has shaped the public understanding of Afrocentricity using the work of journalists and the work of academics, who are not professionals in the field of Afrocentricity – such as Mary Lefkowitz and her work, Not Out of Africa, which also confuses Afrocentrism with Afrocentricity – as authoritative sources for criticisms of Afrocentricity. Cultural critic and postcolonial studies professor Edward Said has also been criticized of confusing Afrocentricity with Afrocentricism.

In 1991, the New York Times,  or Newsweek, created the term Afrocentrism in opposition to Afrocentricity and critics of Afrocentricity advanced this effort. Zulu indicates that Afrocentrism was an imposed term, which was part of a deceptive grand narrative, intended to derail and curtail the momentum of the paradigm of Afrocentricity being adopted and used.

Asante indicates that Afrocentrism post-dates Afrocentricity as a concept. Other scholars indicate that what has come to be known as Afrocentrism has existed among black communities for centuries as a grassroots political understanding and narrative tradition about the history of Africa and Africans, which lies in contrast to and is distinct from the theory of Afrocentricity and Africology movement that developed in the 1980s. Additionally, use of the term Afrocentric preexisted the birth of Kete Asante and it later became incorporated into the Afrocentric methodology and paradigm created by Asante. As Kete Asante further notes, while African-centeredness may suggest a limitation in geography, Afrocentricity can be performed anywhere in the world as a form of academic study.

While there are different designations (e.g., Africanity, Gloriana Afrocentricity, Proletarian Afrocentricity) for Afrocentricity, Amo‑Agyemang indicates that Afrocentricity should not be mistaken for Afrocentrism and does not seek to replace Eurocentrism. As Afrocentricity centers African identity, and privileges the concepts, traditions, and history of Africans, Amo‑Agyemang indicates that Afrocentricity clarifies, deconstructs, and undermines hegemonic epistemologies; also, that it serves as a liberatory method that "negates/repudiates exploitations, oppression, repression, domination and marginality of indigenous cultural knowledge" and seeks the "democratisation of knowledge, de‑hegemonisation of knowledge, de‑westernisation of knowledge, and de‑Europeanisation of knowledge".

Criticisms and responses to criticisms
Major critics of Afrocentricity have been Tunde Adeleke (e.g., The Case Against Afrocentrism, 2009), Clarence Walker (e.g., Why We Can't Go Home Again, 2001), Stephen Howe (e.g., Afrocentrism: Mythical Pasts and Imagined Homes, 1998), and Mary Lefkowitz (e.g., Not Out of Africa, 1997). These major critical works were characterized in Asante (2017) as being a "misunderstanding of Afrocentricity or an attempt to relaunch the Eurocentric domination in knowledge, criticism, and literature."

Esonwanne (1992) critiqued Asante's Kemet, Afrocentricity and Knowledge (1990) and characterized its discourse as "implausible", its argumentation as "disorganized", its analysis as "crude and garbled", its perceived lack of seriousness in study as harmful to the "serious study of African American and African cultures", as being part of a "whole project of Afrocentrism", and as being "off-handedly racist". Esonwanne (1992) indicates that the redeeming quality and "intellectual value" of Asante's earlier work is its "negative value" and that it is a prime example of what researchers in African studies and African-American studies "would do well to avoid". Esonwanne (1992) further characterizes Asante’s Afrocentricity as being a "post-Civil Rights individualist version of the pan-Africanist doctrine" that merits not giving into "temptation to dismiss the notion of Afrocentricity completely in abeyance".

Asante (1993) critiqued Esonwanne (1992) and the critical review that was given to his earlier work. Asante indicated that scholars who considered using Esonwanne (1992) as a means to comprehend his earlier work would have a limited comprehension of his earlier work. Esonwanne's characterization of Asante's work as "off-handedly racist" was characterized by Asante as "gratuitous mudslinging" that lacked specificity about what was being characterized as "off-handedly racist". Additionally, Asante indicated that, due to the lack of specific example cited from his earlier work to support the characterization of it as "off-handedly racist", it was "not only a serious breach of professionalism but a grotesque and dishonest intellectual ploy".

Esonwanne (1992) indicated that grouping Cheikh Anta Diop, Maulana Karenga, and Wade Nobles together was a "strange mix" due to each of the scholars having different methodological approaches to African studies and African-American studies. Based on this characterization of Asante's earlier work as a "strange mix", Asante (1993) viewed this as indication of Esonwanne (1992) showing a lack of comprehension and familiarity with his earlier work, with the works of Diop, Karenga, and Wade, as well as the theory of Afrocentricity. Asante (1993) went on to clarify that Cheikh Anta Diop, Maulana Karenga, and Wade Nobles, despite differences in professional backgrounds or academic interests, were all scholars in the theory of Afrocentricity.

Asante (1993) went on to clarify that, similar to the use of the term "European", the use of the composite term "African" is not used it in reference to an abstraction, but is used in reference to ethnic identity and cultural heritage; as such, there are modal uses of terms such as "African civilization" and "African culture", which do not deny the significance of the discrete identities and heritages of more specific African groupings (e.g., African-American, Hausa, Jamaican, Kikuyu, Kongo, Yoruba). Asante (1993) indicates that usage of such terms, in reference to Ma'at, was addressed in a chapter of his earlier work, but that the shortcomings of the critiques presented in Esonwanne (1992) show that Esonwanne may not have read as far as that chapter.

Hill-Collins (2006) characterized Afrocentrism as essentially being a civil religion (e.g., common beliefs and values; common tenets that distinguish believers from non-believers; views on the unknowns of life, on suffering, and on death; common places of gathering and rituals that establish one as a member of an institutionalized belief system). Some aspects that she defined and related to Asante's Afrocentricity was a fundamental love for black people and blackness (e.g., negritude) and common black values (e.g., Karenga’s established values and principles of Kwanzaa); another aspect was black centeredness as a form of grace or relief from white racism; another aspect was the "original sin" of the Trans-Atlantic slave trade as the major reasoning for the suffering and death of black people, Africa as the promised land, and a form of salvation through self-redefinition and self-reclamation as an African people as well as rejection of what is perceived as being of white people and white culture (which are viewed as bearing evil qualities in relation to black people). Another aspect of the characterization of Afrocentrism as a civil religion involves the homophobic and sexist exclusion of black GLBTQ individuals, black women, biracial and multiracial individuals, and wealthy black individuals.

Asante (2007) characterized Hill-Collins (2006) as following a similar approach as Stephen Howe and Mary Lefkowitz of not providing a clear definition for the concept of Afrocentricity that they are attempting to critique and then, subsequently, negatively and incorrectly characterizing Afrocentricity as Afrocentrism (i.e., a black form of Eurocentrism). Asante indicates that Afrocentricity is not an enclosed system of thought or religious belief; rather, he indicated that it is an unenclosed, critical dialectic that allows for open-ended dialogue and debate on the fundamental assumptions that the theory of Afrocentricity is based on. Asante further critiqued and characterized Hill-Collins (2006) as being "not only poor scholarship", but a "form of self-hatred" that is typically "engaged in by vulgar careerists whose plan is to distance themselves from African agency". Asante highlighted Hill-Collins' intellectual work on the centeredness of women of the African diaspora to contrast with her characterized lack of understanding of the intellectual work on the centeredness of African people that Afrocentricity focuses on. As a follow-up to Hill-Collins' Black Power to Hip Hop: Racism, Nationalism, and Feminism?, she authored Ethnicity, Culture, and Black Nationalist Politics, which Asante characterizes as having vaguely defined notions of black nationalism, Afrocentrism/Afrocentricity, civil religion, and African-American ethnic identity. Asante characterized her critiques of Afrocentricity as being supportive of a manufactured intellectual agenda and predicated on the reactionary politics surrounding modern American history.

Asante (2007) highlights that Hill-Collins' perspective on black nationalism, rather than being distinct from usual approaches, derives from the same origin as these approaches (e.g., black feminist nationalism, cultural nationalism, religious nationalism, revolutionary nationalism). Within the context of racialized American national identity, Asante characterizes Hill-Collins' notion of civil religion as the reverence for American civil government and its political principles; along with this notion is the characterized view of immigrating Afro-Caribbeans choosing how to not become "black" Americans (who later join with African-Americans and partake in the UNIA movement), immigrating Europeans choosing how to become "white" Americans, the European-American social power of whiteness to erase their racial identity and become any other identity (e.g., Native American, of Irish descent, of Italian descent) except an identity of African descent, the European-American social power to operate as individuals rather than as a monolithic racial identity (e.g., Black American), and a tradition of racism operating in the modern context of color-blindness, desegregation, and the illusion of equality.

Following her characterized view of black nationalism, Asante (2007) indicates that Hill-Collins conflates black nationalism (e.g., Louis Farrakhan and the Nation of Islam) with Afrocentricity (e.g., Molefi Kete Asante and Afrocentricity). Asante indicates that black nationalism, as a political ideology, is distinct from Afrocentricity, which is a philosophical paradigm, and that both serve distinct purposes and operate in distinct spheres. Rather than being a reformulation of black cultural nationalism and being a civil religion, Asante indicates that Black studies derived and developed from black nationalism and that the development of Afrocentricity post-dates the development of Black studies. Asante indicates that the correct understanding that Hill-Collins has is that "Afrocentricity is a social theory in the sense that it explains the dislocation, disorientation, and mental enslavement of African people as being a function of white racial hegemony." In relation to this view, Asante indicates that mutilating one’s own people is one of the greatest forms of dislocation and that revering the instruction of a "slave master" to intellectually attacking one's own people is a form of dislocated behavior.

The centerpiece of Hill-Collins’ approach, as Asante (2007) characterized it, is that "Afrocentricity took the framework of American civil religion and stripped it of its American symbols and substituted a black value system." Asante indicates that the earliest Africologists (e.g., Nah Dove, Tsehloane Keto, Ama Mazama, Kariamu Welsh, Terry Kershaw) of the "Temple Circle" or contemporaneous scholars (e.g., Maulana Karenga, Wade Nobles, Asa Hilliard, Clenora Hudson-Weems, Linda Myers) had no conscious intention of creating a civil religion as Hill-Collins claims.

Temple Circle

 * Abu Abarry
 * Kariamu Welsh Asante
 * Molefi Kete Asante
 * Aisha Blackshire-Belay
 * Nah Dove
 * Charles Fuller
 * Terry Kershaw
 * C. Tsehloane Keto
 * Ama Mazama
 * Theophile Obenga
 * James Ravell
 * Thelma Ravell

title: Afrocentricity


text:
Lake Micmac

Lake Micmac is a freshwater lake located in the Halifax Regional Municipality in Nova Scotia, Canada.

Located entirely within the community of Dartmouth, Lake Micmac is also known as 'Second Lake' for its position in the Shubenacadie Canal system. The lake is bordered on three sides by roads: Waverly Road on its eastern shore, Highway 118 on its western shore, and Highway 111 on its southern shore; the bridge carrying this latter road also separates Lake Micmac from Lake Banook. The north shore of Lake Micmac is occupied by Shubie Park, a large urban park. There is also private beach frontage known informally as 'Mossman's Beach' on the northeastern end of the lake.

Lake Micmac is a popular location for water sports and boating; the lake features a boat launch at Red Bridge Pond.

Lake Micmac is named after the Mi'kmaq Nation who used the Shubenacadie portage route as a transportation corridor before the arrival of European settlers. Several pre-colonial archaeological sites have been found in the area of Shubie Park; many of the artifacts that were recovered are on display at the park's Fairbanks Centre.

title: Lake Micmac