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Daft Punk Is Playing at My House

"Daft Punk Is Playing at My House" is the fifth single from LCD Soundsystem, released on February 21, 2005. The accompanying music video paid tongue-in-cheek homage to Spike Jonze's and Michel Gondry's music videos for Daft Punk's "Da Funk" and "Around the World", respectively. The track reached number one on the UK Dance Chart and number 29 on the UK Singles Chart.

The song was nominated for the 2006 Grammy Award for Best Dance Recording. The song featured in the video games FIFA 06, SSX On Tour, Burnout: Revenge, Forza Motorsport 2 and the Dance Dance Revolution games Hottest Party 3 and X2. The song was also featured in the 2009 film The Limits of Control, the 2012 comedy film Project X, the 2013 comedy-action film The Heat, and the 2019 television miniseries Looking for Alaska. It was also covered by British punk rock band Slaves, as part of their BBC Radio 1 Live Lounge session.

CD and 12"

 * 1) "Daft Punk Is Playing at My House"
 * 2) "Daft Punk Is Playing at My House (Soulwax Shibuya Mix)"

7" vinyl

 * A side: "Daft Punk Is Playing at My House"
 * B side: "Jump into the Fire"

Personnel

 * James Murphy – vocals, synthesizers, bass guitar, guitar, drum machine, cowbell

title: Daft Punk Is Playing at My House


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Talk:Arguments for the existence of God/All this and more

Do you really want to fit all this and more in one article?
I'm guessing not. But why the heck are you bringing up this strawman argument? crazyeddie 18:00, 4 Jun 2005 (UTC)

It's only a strawman if you expect to put all the arguments for and against the existence of God into one article and NOT include the below arguments. This list is to disabuse anyone of the notion that adequate justice can be done to the subject within the confines of a single article. And that is the least of my concerns with trying to combine the two articles in question. 4.250.201.111 06:46, 5 Jun 2005 (UTC)

Rarely, if ever, do religious evangelists win converts by presenting the evidence for their faith in a rational manner. Instead, they largely appeal to emotion and the bandwagon, encouraging others to join their belief system because it feels good to do so, regardless of whether it is supported by the facts. New members are then taught to maintain their belief not through continual testing, but through faith, which can be defined as belief in a proposition without sufficient justifying evidence. Indeed, not only are believers not encouraged to test their faith, but they are generally taught that it is outright wrong to do so - that it is a sin to carry out an experiment whose results would enable them to distinguish whether their belief was true or untrue. Such activities are generally grouped under the label "putting God to the test", and most holy books carry stern warnings against attempting it. Some religions go even further by commanding their followers not to read arguments critical of the faith or have any contact with people who were once members but have since left the church. (For more on these and similar tactics, see "Thoughts in Captivity"). If a particular religion was true, this is not what we would expect. On the contrary, a belief that was true would obviously pass any test it was subjected to, and therefore would have every reason to welcome people to test it so that they could see this for themselves. A belief that was true could be defended purely by recourse to the facts, without demanding its adherents believe in something of which they have no experience. A belief that was true would not need to fear its followers investigating opposing viewpoints for themselves. On the other hand, a belief system that was false, in order to protect itself, would most likely want to discourage its followers from doing things that would lead to them finding that out. Therefore, the anti-empirical attitude of most religions is less surprising under atheism than theism, and thus gives us reason to believe that atheism is more likely to be correct. Throughout human history, people have believed a great many ideas that in retrospect turned out to be wrong. However, what is most striking is the source of many of these incorrect ideas: with few exceptions, they ultimately emanated from religious scripture. The geocentric theory of the solar system; the Noachian deluge as an explanation for the geological record; the age of the Earth estimated as 6000 years old; the separate ancestry and simultaneous appearance of all species; the belief in epidemic diseases as caused by human sin rather than poor hygiene; the intellectual inferiority of non-European races; all these and many more mistaken ideas trace their origins to religious beliefs arrived at through faith without testing (see the previous item). There is not one single fact about the world that has been proven true in the long run and that is both non-trivial and non-obvious for which we ultimately owe credit to religious scripture rather than painstaking empirical examination. Of course, this is not to say that people following the scientific method have not made mistakes as well. Science is primarily a way of studying the world, not an infallible oracle for gaining knowledge. However, science's self-correcting nature enables us to discover these mistakes and fix them, whereas the nature of religious dogma offers no comparable way to correct errors. The result is that all the major advances in our knowledge over the past few hundred years are owed primarily to scientific study of the world; on the other hand, beliefs which were first arrived at through mysticism or faith almost always turn out to be wrong. If any particular religion were true, this is not what we would expect. The effectiveness of science can be explained regardless of whether there is a god or not. However, if there was a being that had a role in creating the natural laws of the universe, and if some religious belief system was an effective way to contact and communicate with that being, it is reasonable to expect that revelation, either through written texts or personal experience, might occasionally provide genuinely new knowledge. But this does not happen. This fact is far less surprising under the assumption of atheism than under the assumption of theism. Not only do most religions command their own followers not to put their beliefs to the test, many have gone further in taking action even against outsiders who attempt to critically investigate or speak out against them. The medieval European inquisitions that attempted to crush other faiths and silence scientists whose findings ran contrary to church dogma are the most obvious example, but there are many others as well: for example, many Muslim countries today are repressive theocracies where censorship is pervasive and sentences of exile and death are routinely issued against authors whose works are deemed to be blasphemous against Islam. Even in the United States of America, the deluge of threats of impeachment, boycott and even physical harm that instantly and predictably springs up in response to any opinion that is perceived to differ from the prevailing dogma has resulted in few if any nonbelievers being given a platform by major public institutions. Evidently, there are a vast number of religious believers who see nothing wrong with silencing speech whose content they disagree with. As in the first example from this essay, this is to be expected if atheism is true. The church establishments that have accumulated vast amounts of money, power and influence have a vested interest in protecting those assets, and if their beliefs are not in fact true and cannot withstand criticism and investigation, it is to be expected that they would attempt to stifle such criticism if they feel it may be a serious threat. On the other hand, any belief system that is true should have nothing to fear from even the most searching outside examination, and should welcome scrutiny accordingly. This would be doubly true if there did in fact exist a god who would ensure his chosen people triumphed over all adversity. If God is truly on their side, what are so many faiths so afraid of? Throughout history, religion has been used as a justification for countless crimes against humanity. Some of the most readily recalled examples include the medieval Crusades that pitted Christians against Muslims in bloody combat; the witch hunts that led to the torture and unjust execution of thousands of innocents; the Holocaust (Nazi soldiers wore belt buckles that said "God With Us"); the ongoing acts of terrorism waged by Muslim fundamentalists; the creation of tyrannical divine-right monarchies and theocratic regimes throughout Europe, Asia and Africa; the long-enduring oppression and unequal treatment of women; and the trans-Atlantic slave trade that persisted for centuries, whose painful legacy of racism and bigotry persists to some extent even today. Although religions usually plead for tolerance and freedom of conscience when in the minority, given the chance those same religions often attempt to gain civil power, force the public to support them and oppress or wage war on other faiths. This pattern is far less surprising under atheism than theism. Religious apologists will usually claim that the actions of sinful humans are not evidence against the existence of God, but an atheist can reply that if there was such a being, we would have every right to expect him to prevent such things, or at least clearly show that they were in contradiction to his will. But neither has happened. Nor does belief in any particular religion seem to improve human beings' sense of morality enough to keep them from committing such atrocities. If religions are composed solely of human beings, lacking divine moral guidance, this is to be expected. The vast majority of religions postulate that the power that created the universe is benevolent and good, morally worthy of humans' worship and devotion. In light of this, it is surprising that almost all of these religions also claim that this power has on various occasions commanded, condoned, or directly caused acts of terrible cruelty, violence, and evil. Foremost among these is the doctrine of Hell, which states that those who fail to worship the creator as he commands will, upon their death, be cast into a realm of agonizing, never-ending suffering. This idea is a vicious and evil absurdity, particularly because it is so often claimed that a merciful and loving god created such a place and desires to send some people there. (See "Infinite Punishment for Finite Sins" for more on the idea of Hell.) However, this is not by any means the only morally unacceptable doctrine put forth by some religions. As another example, many holy books contain approving records of past genocidal wars waged by the self-proclaimed chosen people against their enemies. Many others set cruel and disproportionate punishments for the most trifling crimes, or acts that are not crimes at all. For several examples of this pattern from the Bible, see "A Book of Blood". If these religions truly were inspired by a morally good deity, it is bizarre that they contain so many stories approving of bloodshed, violence and torture. Such an outcome is too implausible to believe. On the other hand, if these books were written by human beings alone, in an era where humanity's understanding of morality was still primitive and poorly developed, it is not surprising at all that they contain verses that we today understand to be completely unacceptable. If a religion was inspired by a consistent and unchanging god not limited by what human beings believed at any particular time, it is reasonable to expect that that religion would not merely mirror the changing beliefs of the cultures it passed down through, but would stay essentially the same through time. However, this is not what we find. For example, take slavery. Today, this practice is widely recognized as immoral and universally condemned by Western nations of the Judeo-Christian tradition. However, the Jewish and Christian scriptures, which were written in a milieu where slavery was common, do not condemn it, but rather accept it and even work it into their teachings as though it were the most normal thing in the world; and for many centuries the societies that relied on these scriptures accepted it without question. However, with the rise of the abolition movement, these religions' beliefs on the morality of slavery underwent a huge and dramatic shift. Similar reversals have occurred throughout history in many religions regarding many different issues. This is not to say that no churches or religious individuals have ever been at the forefront of movements for social change. But rather than being a unanimous voice for moral progress, religious groups often sustain immoral practices for decades or centuries until the push for reform begins, and even then tend to be deeply split by such disputes. This is what we should expect assuming atheism is true. Among human cultures both past and present, there is an enormous number of different and incompatible religions. Virtually every society from every era and every region of the planet has had its own pantheons of deities, its own mythologies about the origin of the world and humanity, its own set of rules for how the gods expect us to behave, and its own views about the nature of the afterlife and the fate of the universe. While some of these belief systems bear some resemblance to each other, in general their similarities are far outweighed by their profound differences; and the further separated by time and space they are, the more different they tend to be. Apologists for these various belief systems have been arguing over which is the correct one for millennia, and yet the dispute is not nearing resolution; there is no end in sight. If anything, many of these belief systems are drawing further and further away from each other rather than nearing a point of unification. If atheism is correct, this is to be expected - if religions spring from human creativity and imagination rather than a common wellspring of revelation, it is hardly surprising that people from a diverse variety of different cultures, times and places have created many different ones. It would be extraordinarily unlikely for many different people who had no contact with each other to independently invent the exact same belief set. On the other hand, if there is a god, it is strange and unexpected that there would be so much religious confusion among humanity. Why would God, if such a being exists, not dispense his message to all people equally? For more on this argument, see "The Cosmic Shell Game". Continuing the previous point, even within any particular belief system where all the members agree on the same basic theological principles and teachings, there is a vast diversity of opinion on how to interpret those teachings. The spectrum of interpretations within any given religion runs from extreme liberal to extreme conservative, from figurative to literal, from wide-open ecumenicalism to ardent fundamentalism. As above, the debates between the various points of view within a given religion have in most cases been going on since that religion existed, with the same arguments repeated endlessly by both sides, and with no resolution in sight. Though all participants in such a debate usually agree that they want to follow God's will and are continually asking him to reveal to them what that will is, they are rarely if ever able to reach agreement. This is expected under atheism. If there is no supernatural deity that reliably informs seekers of what was actually meant by a given teaching, it is no surprise that different people cannot agree on what those meanings are, nor is it surprising that these unresolvable arguments continue to lead to the fragmentation of existing religions and the formation of new sects. On the other hand, if there is a god that guides his followers, it is unexpected that this process would be allowed to continue. Why would God not clearly inform all believers what a disputed verse was intended to mean, particularly if holding a correct interpretation of that verse was a requirement for salvation? Given that all human beings are fundamentally the same at the genetic and cognitive levels, it follows as a consequence that any god that desired to communicate with us would probably desire to communicate with all of us. Likewise, given the inherent unfairness of God's directly speaking to only some people and leaving others nothing but indirect and second-hand evidence, especially if there is a penalty for nonbelief, it is to be expected that a religion truly founded by divine revelation would appear in every culture at once. There is no reason to expect God to play favorites. But of course, this is not what we find, and that is to be expected if atheism is true. Instead, we find religions that emerge in specific places at specific times, often with specific "chosen" nations or ethnicities, and that only gradually spread via human evangelism. To postulate that any particular religion is true means that millions of people throughout thousands of years of Earth's history lived and died without ever hearing of it. For more on this topic, see "The Argument from Locality". A central part of the doctrine of many religions is that there is an immaterial component to the human mind, called the soul, that provides us with our identity, personality and sense of self and that survives the physical death of our bodies. This claim can now be conclusively disproven by the science of neurology, whose findings have revealed that the fundamental aspects of our consciousness all arise from and are unified with the physical structure of our brain. Damage to specific regions of the brain can fragment our sense of identity, splitting the mind up into distinct spheres of awareness, or erase it entirely by destroying the ability to form new memories, leaving a person caught in an endless mental loop. It can alter one's personality and beliefs - including religious beliefs - in dramatic ways, or exert an uncontrollable influence over behavior, to a point where a person's closest friends and relatives believe they are no longer the same person they once were. Such changes are very strange and surprising under a theistic hypothesis of the soul, but not at all surprising if we assume the atheistic position that the mind arises purely from the functioning of the brain. See "A Ghost in the Machine" for more information. It has long been recognized, even by theists, that the one fact about the world that is most unexpected and difficult to explain under the assumption of a benevolent creator is the existence of evil. But it is not just the mere fact of suffering that should give theists pause, but rather its magnitude and its distribution. There is not just a small amount of suffering in the world, but a vast, horrendous amount, stemming not just from acts of evil committed by human beings against each other, but also from natural disasters such as earthquakes, tsunamis, droughts and epidemics. And evil is not distributed fairly, afflicting only those who deserve it, but rather seemingly by chance, striking the bad and the good alike. In fact, often suffering seems to avoid the truly evil while concentrating on the undeserving innocent. If there is a powerful being overseeing the world whose attributes include goodness and justice, it should be surprising in the extreme that evil occurs as it does. On the other hand, if there is no higher power other than the impersonal natural laws that do not take human needs into account, it is not surprising at all that suffering exists. Therefore, when it comes to explaining evil, atheism has by far the superior explanation, and this gives us strong reason to think that atheism is true. For more on the argument from evil, see "All Possible Worlds". This point can best be summarized as "miracles don't happen". Obvious supernatural events are nonexistent, although the holy books of most religions assure us they were common in the distant past. Claims of miraculous occurrences invariably turn out to be either trivial, anecdotal, spurious, or based on arguments from ignorance (i.e., "We don't understand the cause of this, so it must be a miracle"). Science, the human enterprise which seeks to explain the universe by the operation of natural laws without invocation of the supernatural, has been resoundingly successful at this goal; so far a huge variety of phenomena have come into the sphere of our understanding, and none have been found that resist natural explanation. These facts are, of course, to be expected under atheism. If the supernatural does not exist, then everything that happens must have a natural explanation, and it is no surprise that we do not observe any unambiguous miracles. Conversely, it is most unexpected under theism that God does not perform them more often, especially since a significant number of positive effects would probably result. See "One More Burning Bush". Not only are there no obvious miracles, human beings do not possess any clear communication from God even in ways that are not obviously supernatural, such as the simple, basic ways we relate to each other. Nor does God perform any activities in our daily lives, not even simple, ordinary activities, in a way that can be reliably attributed to him. Although most religions assure us it is well within God's power to disclose his existence and speak to us and interact with us in such a way that we could be sure that the message was genuine, this does not happen. Instead, believers claim to be assured of God's existence based on mere inward conviction, which is not a reliable guide to the nature of reality regardless of how strong it is, and on documents written, interpreted and approved by human beings. Any clear communication or activity from God would obviously be a death blow for atheism, but no such thing has happened. On the other hand, if atheism is true, we would fully expect that this would be the case. We would fully expect that believers would rely solely on subjectively acquired feelings inaccessible to outside verification, and that apologists and evangelists would go around telling each other that they have discovered the truth about God, although every single source the various factions cite would, ultimately, be a human source. We would fully expect that, although theists claim that "God is love", he would never appear and show that love to us in the way a parent shows love to their children. We would expect that careful and painstaking examination of every aspect of the world would uncover a grand web of cause and effect, but not the slightest trace of influence of a power that stands above it all. If a particular book was dictated to humans by a perfect and self-consistent deity, it is to be expected that that book would likewise be free of internal error and contradiction. Similarly, if a book was the product of a being that was present when the events narrated in that book took place, we would expect it to contain an accurate account of those events. However, when examining religious texts, this is not what we actually find. Instead, we find books that contain many mutually contradictory or incompatible verses. In addition, when it is possible to independently verify these books' historical accuracy through archaeological or other scientific investigation, we often find that they contain many passages which are implausible or false. For examples of such contradictions in the holy texts of two major religious traditions, see "Foundation of Sand" and "Much Incongruity". For examples of historical inaccuracies in these traditions, see "Let the Stones Speak". This observation is less surprising under atheism than theism. Contradictions or errors in a given religious text, of course, do not prove that that text was not divinely inspired, but it is much more surprising that a text inspired by a god would contain errors than that a purely human-written one would. Similarly, the errors in any one text do not mean that all religions are false, but the more we examine and find to contain such errors, the more confidence we can have in an inductive generalization that all of them are probably the same way. Throughout the ages, theologians and philosophers have been attempting to devise rational proofs of God's existence; and without exception, all such efforts have fallen short. Not only do these arguments ultimately fail, many of them are actually premised on fundamental logical fallacies. For example, the classic pro-theistic argument known as the ontological argument suffers from circularity, while the cosmological argument is built on special pleading, and the argument from design is really just a disguised argument from ignorance. The moral argument for God's existence has been dogged for centuries by the insoluble Euthyphro rebuttal, while the more recent presuppositional arguments rely on the fallacy of the false dilemma. For more detailed refutations of these and other pro-theistic arguments, see "Unmoved Mover". Granted, it is possible for God to exist and for there also to be no irrefutable arguments proving that fact. However, this outcome is still less surprising under atheism than theism. If theism is true, it is not at all unreasonable to expect that God might have structured the universe so that reason would enable us to detect that fact. On the other hand, if atheism is true, then the ultimate failure of all pro-theistic arguments is the only possible outcome (assuming, of course, that logic does bear some correspondence to reality). Certainly the failure of many intelligent people throughout the ages to conclusively prove the existence of God should tell us something. Many religions claim that genuine satisfaction in life can only be found by belonging to that religion and worshipping its deity, and that all attempts to acquire happiness any other way will ultimately end in misery and frustration. Were any particular religion true, we might well expect to find that this was indeed the case. But this is not what we find. Instead, even a cursory search will reveal that there are a vast number of wise, virtuous, spiritual and happy people from every religious background and from atheism as well. No religious belief system's adherents are substantially better at dealing with life's ups and downs, on the average, than members of any other belief system. This is exactly as we would expect if no one religion had a monopoly on the truth, giving further support to atheism. 4.250.201.111 06:46, 5 Jun 2005 (UTC)
 * Religions demand faith and discourage attempts to verify their claims through test and experiment, and this fact is less surprising under atheism than theism.
 * Science is a very effective means of gaining knowledge whereas revelation and scriptural study is not, and this fact is less surprising under atheism than theism.
 * Many religions attempt to suppress outside examination and criticism, and this fact is less surprising under atheism than theism.
 * Many religions have histories of intolerance and violence, and this fact is less surprising under atheism than theism.
 * Many religions have cruel or morally unacceptable doctrines, and this fact is less surprising under atheism than theism.
 * Religious societies reflect the prejudices of their time, and this fact is less surprising under atheism than theism.
 * There is a vast amount of religious confusion and disagreement between many different belief systems, and this fact is less surprising under atheism than theism.
 * Religions are fragmented into sects that cannot agree on key issues of doctrine or ethics, and this fact is less surprising under atheism than theism.
 * Religions emerge in isolated areas and only then spread in space and time, rather than appearing in every society at once, and this fact is less surprising under atheism than theism.
 * The mind has a physical basis, and this fact is less surprising under atheism than theism.
 * Gratuitous evil and unnecessary suffering are abundant, and this fact is less surprising under atheism than theism.
 * Naturalism is the norm, and this fact is less surprising under atheism than theism.
 * There is no clear evidence of the existence of any gods, and this fact is less surprising under atheism than theism.
 * Religious texts contain many contradictions and historical inaccuracies, and this fact is less surprising under atheism than theism.
 * Arguments for God's existence suffer from irreparable logical flaws, and this fact is less surprising under atheism than theism.
 * There are moral, fulfilled, happy people from all religious backgrounds and also among nonbelievers, and this fact is less surprising under atheism than theism.

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


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Wikipedia:Articles for deletion/Kathy Caraway Elementary School

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was - kept - SimonP 14:36, Jun 18, 2005 (UTC)

Kathy Caraway Elementary School
More crap. Dunc|☺ 18:54, 4 Jun 2005 (UTC)
 * Abstain on the usual schools debate - but can you explain what is 'crap' are you suggesting that the article is bogus? --Doc (?) 20:04, 4 Jun 2005 (UTC)
 * Keep. I refer Mr Dunc to WP:SCH, which contains advice he may find more productive than his current activities. --Tony Sidaway|Talk 21:22, 4 Jun 2005 (UTC)
 * Delete. May I refer Mr Sidaway to the discussion at WP:SCH in which he has been repeatedly told that the page is neither policy nor guideline.  RickK 21:33, Jun 4, 2005 (UTC)
 * We'll have to agree to differ on this. Clearly it's a guideline, as it's widely cited. --Tony Sidaway|Talk 21:52, 4 Jun 2005 (UTC)
 * Right, we disagree. May I direct you to my "non-notable primary school" guideline, which has been much more widely cited.  Quale 07:18, 5 Jun 2005 (UTC)
 * Cited widely, but utterly failed to prevail. Seventy closed school VfD discussions since April 22, and not one single deleted school.  --Tony Sidaway|Talk 22:13, 5 Jun 2005 (UTC)
 * The point being, that by your definition WP has two guidelines in direct conflict with each other. In fact WP:SCH is not a wikipedia guideline.  "Guideline" has a technical meaning in WP which WP:SCH doesn't meet.  Quale 02:12, 7 Jun 2005 (UTC)
 * To the best of my knowledge, there are no such technical meanings that apply here. --Tony Sidaway|Talk 13:14, 9 Jun 2005 (UTC)
 * Delete. Article contains no useful information. --Carnildo 22:54, 4 Jun 2005 (UTC)
 * Keep, contains useful information and a nice picture. Kappa 23:37, 4 Jun 2005 (UTC)
 * Delete. Not notable. No Account 03:49, 5 Jun 2005 (UTC)
 * Keep but it still needs cleanup. A nice start.  Vegaswikian 04:45, 5 Jun 2005 (UTC)
 * Delete. Non-notable primary school. Quale 07:18, 5 Jun 2005 (UTC)
 * Merge with local geographical article or create one for the area. As it stands, is far too granular to stand on its own. Average Earthman 08:47, 5 Jun 2005 (UTC)
 * Delete. Non-notable. —Lowellian (talk) 13:28, Jun 5, 2005 (UTC)
 * Hee hee We'll soon be getting articles on daycares, and the usual crew will be voting to keep. Denni ☯ 18:47, 2005 Jun 5 (UTC)
 * Keep I should start making stubs about daycare centers soon.SchmuckyTheCat 20:15, 5 Jun 2005 (UTC)
 * Keep or merge. If there is more than one primary school in this district (particularly ones that feed to the same middle school), this seems like an ideal candidate for a merged article. - DS1953 21:50, 5 Jun 2005 (UTC)
 * I have created Round Rock Independent School District and it would be logical to merge the school information there if the outcome of this discussion is to merge. --Tony Sidaway|Talk 22:13, 5 Jun 2005 (UTC)
 * Keep. Verifiable and NPOV. I agree with WP:SCH Double Blue  (Talk) 23:47, 5 Jun 2005 (UTC)
 * Keep notable -CunningLinguist 00:04, 6 Jun 2005 (UTC)
 * Keep. All schools are enduring physical and social institutions, and are therefore inherently encyclopedic.--Centauri 04:16, 6 Jun 2005 (UTC)
 * Merge into Round Rock Independent School District and delete - Skysmith 09:55, 6 Jun 2005 (UTC)
 * Comment. Delete after merge in this case would probably breach GFDL as there's a non-trivial amount of material in the article. I can't see the point of deleting the link in any case as it would only end up being recreated. --Tony Sidaway|Talk 10:44, 6 Jun 2005 (UTC)
 * keep please this article seems nice to me Yuckfoo 21:47, 6 Jun 2005 (UTC)
 * Keep. I think something that couldn't achieve consensus by discussion or voting has been demonstrated by this series of nominations.   Un focused 05:06, 8 Jun 2005 (UTC)
 * Delete. NN. If delete fails, merge with local geographical article, or Trivia. Jayjg (talk)  21:46, 8 Jun 2005 (UTC)

 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages.  Please do not edit this page .


text: Category:Bahá'í holy sites

title: Category:Bahá'í holy sites


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Mr. A–Z

Mr. A–Z is the second album by the American singer-songwriter Jason Mraz, released on July 26, 2005. It is the follow-up to his first album Waiting for My Rocket to Come, released in 2002. Even with mixed reviews, it was a moderate commercial success and debuted at number 5 on Billboard ' s Top 200 albums chart. It was recognized for mixing many different genres of music together.

It was nominated by the Recording Academy for best engineered album, and the producer Steve Lillywhite, who previously worked with U2, Dave Matthews Band and The Rolling Stones, won for Producer of the Year, but not for his work on Mr. A–Z. The name of the album is a play on the artist's surname, "Mraz".

An opera solo performed by Mraz himself can be found on the track "Mr. Curiosity". In March 2010, this song charted in Germany after it had been performed by Lena Meyer-Landrut in the talent show contest Unser Star für Oslo (Our Star for Oslo), reaching a peak position of number 44.

Formats
In the United States and Europe, the album was released both as a CD and as a DualDisc. The DualDisc version has enhanced packaging and an extra booklet.

In July 2022, the album was reissued for the first time on vinyl, pressed to 2 LPs on both black and limited edition translucent blue vinyl versions.

Personnel

 * Jason Mraz – lead vocals on all tracks, acoustic guitar on all tracks, electric guitar on all tracks

 * Additional personnel

 * Ian Sheridan – bass guitar on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, backing vocals on track 4
 * Bill Bell – guitar on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, backing vocals on track 4
 * Adam King – drums on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, backing vocals on track 4
 * Eric Hinojosa – keyboards on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, backing vocals on track 4, programming on track 8
 * Raul Rekow – congas on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, percussion on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Karl Perazzo – timbales on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, percussion on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Jack Daley – bass guitar on track 2
 * Lyle Workman – electric guitar on tracks 2 and 3, Dobro resonator guitar on tracks 2 and 3
 * Nir "Nir Z" Zidkyahu – drums on track 2
 * Roger Joseph Manning, Jr. – keyboards on track 2 and 3, Moog bass synthesizer on track 3
 * Bashiri Johnson – percussion on track 2
 * Mike Elizondo – bass guitar on track 3
 * Ahmir "?uestlove" Thompson – drums on track 3
 * Steve Sidelnyk – programming on track 3
 * DJ Bob Necksnapp – scratching and mixing on track 3
 * Bushwalla – spoken word on track 3
 * Noel "Toca" Rivera – backing vocals on tracks 4, 10 and 11
 * Nicole Bayer – cello on track 5

 * Roxanne Oldham – backing vocals on track 6
 * Danielle Decker – backing vocals on track 6
 * Raul Midón – classical guitar on track 7, electric guitar on track 12, faux horn on track 12, backing vocals on track 12
 * Charlie Mingroni – spoken word on track 8
 * Dennis Morris – programming on track 9
 * Lee Davis High School Choir – choir vocals on track 12
 * Steve Lilywhite – backing vocals on track 6, production on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, mixing on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Carl Glanville – engineering on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12, mixing on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Scott Moore – backing vocals on track 6, engineering assistance on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Matthew Cullen – engineering assistance on tracks 1, 4, 5, 6, 7, 8, 9, 10, 11 and 12
 * Josh Deutsch – castanets on track 2, production on tracks 2 and 3, executive production on all tracks
 * Kevin Kadish – acoustic guitar on track 2, production on tracks 2 and 3
 * Samuel "Vaughn" Merrick – engineering on tracks 2 and 3
 * David Thoener – mixing on track 2
 * Jim Scott – mixing on track 3
 * Ted Jensen – mastering on all tracks

title: Mr. A–Z


text:
Nikon D2H

The Nikon D2H is a professional-grade digital single-lens reflex camera introduced by Nikon Corporation on July 22, 2003. It uses Nikon's own JFET-LBCAST sensor with a 4.1-megapixel resolution, and is optimised for sports and action shooting that require a high frame rate. In 2005, the D2H was replaced by the D2Hs, which added new features derived from the 12-megapixel D2X digital SLR. The D2Hs was discontinued after the introduction of the D300 and D3 models.

Like most early Nikon Digital SLR cameras, it uses a "DX Format" sensor, which applies a crop factor compared to 35 mm film of approximately 1.5×.

D2Hs
The D2Hs was announced on February 16, 2005, adding several improvements to the D2H design, although with the same sensor and body. Nikon added an improved light metering system, faster subject acquisition and tracking algorithms to the Multi-CAM-2000 Autofocus module, and expanded both the JPEG and RAW continuous shooting buffer.

Nikon also reported improved noise reduction at high sensor sensitivities. The ASIC image processing was changed to 12-bit from the original D2H 8-bit. Auto White Balance was altered with improved low color temperature lighting, mixed ambient, and speedlight lighting. SYCC color space was added, and Exif compliance was adjusted from Exif 2.2 to Exif 2.21, DCF 2.0, and DPOF.

GPS support and improved wireless support (with WT-2 transmitter for 802.11b/g) were also added. A new LCD screen of the same size but with increased resolution and a higher refresh rate was added to the body. The screen's playback mode now supports 15x zoom instead of the 8x of the D2H, with RGB Histogram.

The menus have been expanded to include an additional 5 languages for a total of 10. Like the D2X, it features a recent settings list, world time function, and modified vertical shooting buttons and CompactFlash card door opening.

The D2Hs features a continuous burst rate of up to 8 frames per second, with a buffer capacity of 50 JPEG files or 40 NEF (Nikon Electric Format- Nikon's proprietary Camera RAW image format) files. The 4.1 megapixel sensor has an ISO sensitivity equivalency of ISO 200–1600, in 1/3, 1/2, and 1 stop increments, as well as Hi-1 and Hi-2 ISO boosts (3200 and 6400 equivalency).

It offers full compatibility with AF-S, VR, DX, D and G type AF-Nikkor lenses, all functions except autofocus and some exposure modes with D-type Manual Focus Nikkors, with AI-P Nikkors all functions except 3D Color Matrix Metering II, 3D Multi-Sensor Balanced Fill-Flash and AF possible.

The D2Hs, like the D2X, offers compatibility with Non-CPU AI Nikkor lenses, which are usable in aperture-priority or manual exposure mode with Matrix-Metering, Center-Weighted and Spot metering available.

Reaction to improvements over the D2H
Although the D2Hs has been considered by some to be obsolete from its very introduction due to its relatively low 4.1 megapixel resolution, the D2Hs has a reputation for extremely high image quality and excellent detail rendition.

The D2Hs offers a noticeable improvement over the D2H in overall image quality and many users have reported that color rendition is improved in JPEG files (raw is the same), while the camera manages to offer a great improvement in noise at high sensitivities versus the D2H

Infrared contamination
The D2H series has a relatively weak infrared (IR) filter, allowing infrared photography with the use of an IR bandpass filter, but contaminating regular images by causing certain dark-colored fabrics to take on a slight magenta color cast. Skin tones may also appear slightly ruddy. Use of a No. 486 digital UV/IR blocking filter can help resolve the problem with lenses that are at least 50 mm or longer. Lenses shorter than 50 mm are not recommended for use with a No. 486 filter due to a tendency for the corners of the image to take on a cyan color cast.

title: Nikon D2H


text:
El Barrio (singer)

José Luis Figuereo Franco, better known by the stage name El Barrio, is a Spanish new flamenco singer. He was born on 4 June 1970 in Cádiz, Santa María.

Figuereo is known as a multi-artist from Andalucía. He is not only a singer-songwriter, but is also a composer and a poet. In his music, he uses old and new flamenco techniques.

His poetic style offers a fresh take on flamenco. The lyrics of his songs define an urban flamenco, with conceptual and emotional subjects. His language is lyrical, youthful, and modern, employing slang and even gypsy expressions into his work.

This poetic style is reminiscent of the great Spanish flamenco singers. He has first-class use of his throat when singing.

His poetry is evocative of the poetry from the Generation of '27, from the surrealism of Alberti, to the more gypsy Federico García Lorca and the passionate Miguel Hernández.

José Luis Figuereo, Selu, El Barrio, is an urban poet of the 21st century for his fans, he has connected very well with them, even more with the young fans who already like flamenco.

Discography

 * 1996 – Yo Sueño Flamenco
 * 1998 – Mi Secreto
 * 1999 – Mal de Amores
 * 2000 – La Fuente del Deseo
 * 2002 – Me Voy Al Mundo
 * 2003 – Angel Malherido
 * 2005 – Las Playas de Invierno
 * 2006 – Toda una Década
 * 2007 – La Voz de Mi Silencio
 * 2009 – Duermevela
 * 2010 – Al sur de la Atlántida
 * 2011 – Espejos
 * 2012 – Hasta el fin de los tiempo
 * 2014 – Hijo del Levante
 * 2017 – Las costuras del alma
 * 2019 – El Danzar de las Mariposas
 * 2022 – Atemporal

title: El Barrio (singer)


text:
Malegaon

Malegaon (IAST: Mālegāv; Pronunciation: [malegaːʋ]) is a city and a municipal corporation in Nashik District in the Indian state of Maharashtra. Malegaon is one of the biggest city after Nashik city in North Maharashtra.It is situated on the bank of the Girna river with Mosam River river flowing through middle of the city dividing it in two parts. Malegaon is famous for its loom industries.

History
Malegaon (previously Maligaon ) at the confluence of the Mosam (previously Moosy ) and Girna rivers. On the road linking Mumbai and Agra – now National Highway-3(NH3), it used to be a small junction known as Maliwadi (hamlet of gardeners).

Geography
Malegaon is at the confluence of the Girna and Mosam rivers, at elevation of 438 metres (1437 feet) at 18.42°N, 77.53°W.

It is 280 km northeast of the state capital Mumbai. It is centrally located and has good connectivity with nearby cities like Nashik, pune ,Mumbai, indore, surat , dhule.

Roads:
 * State Highway 10 (Maharashtra)
 * National Highway 3 (India, old numbering) (Asian Highway no. 10) (Mumbai - Agra)

Economy
Villages near Malegaon and towards Satana, Nampur, Sonaj, Talwade and Vadel are agricultural areas and major producers of onions. Pomegranate is another crop of commercial importance that is cultivated by farmers in nearby pockets. Krishi Vigyan Kendra (KVK) of Malegaon has a front office at Malegaon and a research farm at Vadel. There is also a campus of Mahatma Gandhi Vidyamandir's H. H. Sri Sri Murlidhara Swamiji College of Agriculture and H. H. Sri Sri Murlidhara Swamiji College of Horticulture in the Malegaon Camp area. There is also a cloth manufacturing industry mostly using power looms. Around 3 Buffalo meat processing and export units are present in Malegaon City.

Demographics
India census, Malegaon city had urban/metropolitan population of 481,228. Males constitute 51% of the population and females 49%. Malegaon has an average literacy rate of 70.54%: Male literacy is 74.25% and female literacy is 66.63%. About 15.41% of the population is under 6 years of age.

In Malegaon City Islam is the most practiced religion with approximately 379,927 (78.95%) following it. 89,011 (18.50%) of the population following Hindu religion. Buddhism is followed by 6,830 (1.42%) and Jainism 3,933 (0.82).

Education
Malegaon has a lot of schools and colleges. Night schools for elders, only Boys and only Girls schools, colleges offering diploma/degrees in Pharmacy, Education, Medicine, Management, etc. Language of instruction include urdu, marathi and english.
 * The Malegaon High School and Junior College (ATT)
 * Loknete Venkatrao Hire Academy
 * Mansoora College
 * Govt. College of Agribusiness Management Kashti Malegaon
 * H.H.Sri Sri Muralidhara Swamiji College Of Agriculture
 * Swami Vivekanand Sanstha'S Institute Of Pharmacy
 * Dr. B.V. Hiray College of Management and Research Centre
 * Maharaja Sayajirao Gaikwad Arts, Science & Commerce College

Covid-19 Malegaon Model
A epidemiological study by panel of doctors appointed by government was conducted to unearth the reasons behind super covid control in Malegaon and published in Asian Journal of Medical Sciences. News agencies captured the phenomenon.Indian Express published a story around this with title magic Malegaon project. Times of India also published a news article around this with title Malegaon success story.

During this testing and challenging time, local Unani Medical Doctors (BUMS) played a pivotal role. The Eastern Part of the City was sealed after the Covid outbreak. Doctors in Western Part of the City refused to admit the Covid positive patients. The Malegaon General Hospital had also closed its doors for Covid patients. At this crucial juncture Unani Medical Graduates took control of the Healthcare System of the City. Risking their life, they converted their small dispensaries to admit Covid patients, and went home to home to save them.

Bomb blast
On 29 September 2008, three bombs exploded in the States of Gujarat and Maharashtra killing eight people and injuring 80. Three of the arrested suspects were identified as Sadhvi Pragya Singh Thakur, Shiv Narayan Gopal Singh Kalsanghra, and Shyam Bhawarlal Sahu. All three were produced before the Chief Judicial Magistrate's court in Nashik, which remanded them to custody till 3 November. On 28 October, the Shiv Sena, came out in support of the accused saying that the arrests were political in nature. , Shiv Sena chief, Uddhav Thackeray, propounded a potential conflict of interest in political rivalry as the Nationalist Congress Party (NCP) controlled the relevant ministry. The National Investigation Agency (NIA) has found evidence against Sadhvi Pragya Singh Thakur and it has recommended the court to act against all charges against her which was proven incorrect.

The Indian Army officer Prasad Shrikant Purohit was also accused of being involved in the blast.

MLAs
MLAs from Malegaon Central Assembly constituency  for Maharashtra Assembly:
 * 1930: Gulab Miya Wasif, Indian National Congress [First MLA Before Independence]
 * 1952: Mohammad Sabir Abdul Sattar, Indian National Congress (First MLA after independence)
 * 1962: Haroon Ansari, Indian National Congress
 * 1967: Nihal Ahmed Maulavi Mohammed Usman, Praja socialist
 * 1972: Aysha Hakeem Saheba, Indian National Congress
 * 1978: Nihal Ahmed Maulavi Mohammed Usman, Janata Party
 * 1980: Nihal Ahmed Maulavi Mohammed Usman, Janata Party
 * 1985: Nihal Ahmed Maulavi Mohammed Usman, Janata Party
 * 1990: Nihal Ahmed Maulavi Mohammed Usman, Janata Dal(S)
 * 1995: Nihal Ahmed Maulavi Mohammed Usman, Janata Dal(S)
 * 1999: Shaikh Rasheed Haji Shaikh Shaffi, Indian National Congress
 * 2004: Shaikh Rasheed Haji Shaikh Shaffi, Indian National Congress
 * 2009: Mohammed Ismail Abdul Khalique, Jan Surajya Shakti
 * 2014: Shaikh Aasif Shaikh Rashid,  Indian National Congress
 * 2019: Mohammed Ismail Abdul Khalique,  All India Majlis-E-Ittehadul Muslimeen

MLAs from Malegaon Outer Constituency for Maharashtra Assembly:

 * 1978: Hiray Baliram Waman, INDIAN NATIONAL CONGRESS
 * 1980: Hiray Baliram Waman, INDIAN NATIONAL CONGRESS
 * 1985: Hiray Pushpatai Vyankatrao, INDIAN CONGRESS (SOCIALIST)
 * 1990: Hiray Pushpatai Vyankatrao, Indian National Congress
 * 1995: Hiray Pushpatai Vyankatrao, Indian National Congress
 * 1999: Hire Prashant Venkatrao, Nationalist Congress Party
 * 2004: Dadaji Bhuse, Independent
 * 2009: Dadaji Bhuse, Shiv Sena
 * 2014: Dadaji Bhuse, Shiv Sena
 * 2019: Dadaji Bhuse, Shiv Sena

title: Malegaon


text:
Talk:List of place names of Native American origin in New England

yawn
This list seemed interesting at first, then turned tedious, and finally ended up being totally fascinating. You have to read between the lines. --Mothperson 3 July 2005 12:30 (UTC)

 * Agreed. This is a really interesting list. Th ε Halo Θ 17:09, 29 July 2006 (UTC)

Requested move 22 May 2017

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review. No further edits should be made to this section.

The result of the move request was: Move. As, "aboriginal" is not a common or preferable term in this context. No prejudice against opening a fresh RM if another name or format is identified. Cúchullain t/ c 17:15, 5 June 2017 (UTC)

List of place names in New England of aboriginal origin → List of place names of Native American origin in New England – match all other similar article names-this is the odd one out Kintetsubuffalo (talk) 09:36, 22 May 2017 (UTC) --Relisting. Andrewa (talk) 00:08, 30 May 2017 (UTC)

 * Relisting comments: Or should it be List of place names in New England of Native American origin?
 * Category:Lists of United States placename etymology has some each way.
 * I also note  06:13, 6 October 2014 Skookum1 (talk | contribs | block) . . (85 bytes) (+85) . . (Skookum1 moved page List of place names of Native American origin in New England to List of place names in New England of aboriginal origin over redirect: revert undiscussed BOLD move which is contrary to long-standing conventions re use of "ab...
 * And  16:01, 18 April 2017 Goustien (talk | contribs | block) . . (86 bytes) (+86) . . (Goustien moved page List of place names in New England of Native American origin to List of place names in New England of aboriginal origin over redirect: Per discussion of "Native American/First Nations/aboriginal" terminology at [[Wikipedia:C....
 * This badly needs either a centralised discussion, or an intact link to that discussion if (as the latest bold move hints) it has already taken place.
 * , can you provide that link? Andrewa (talk) 00:11, 30 May 2017 (UTC)
 * I can't find the discussion I was referring too. I may have been concerned about place names from indigenous languages such as Mi'kmaq, which is both a Native American tribe of the United States and one of the First Nations of Canada. Goustien (talk) 21:50, 31 May 2017 (UTC)
 * Thanks... I have now put a heads-up at the most relevant WikiProject. Who else would it be good to notify? Andrewa (talk) 02:04, 2 June 2017 (UTC)

 * Support move from 'aboriginal', "Native American" is academic phrasing and as such not deemed offensive, though some folks prefer "Indigenous." The Canadian First Nations seem to be OK with "aboriginal" as a generic word, though it's controversial even there, but in the USA,"aboriginal" is definitely not a preferred term.  If we are talking USA and Canada together, then "indigenous" would be better, as Canadian tribal people generally are not fond of "Native American".  But if just USA, then Native American is OK.   Montanabw (talk) 21:40, 2 June 2017 (UTC)
 * Thanks, . In Australia, the term aboriginal is preferred (even when used as a noun... despite what our article and some of the references it cites say! But aboriginal person is OK, just don't expect an aboriginal person to necessarily use it), while the term aborigine is considered offensive (they got that right). But this !vote does not help in deciding exactly what the title of this article should be, and the closer will need to decide that if this move is to go ahead. Andrewa (talk) 05:08, 5 June 2017 (UTC)

 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

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Wikipedia:Articles for deletion/Olga Souza

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was keep (nomination withdrawn as well). Sjakkalle (Check!)  10:07, 14 Jun 2005 (UTC)

Olga Souza

 * Delete Lacks notability Sasquatch′↔Talk↔Contributions 18:57, Jun 4, 2005 (UTC)
 * Keep according to WikiProject Music/Notability and Music Guidelines. Vorash 19:19, 4 Jun 2005 (UTC)
 * Keep Falphin 19:25, 4 Jun 2005 (UTC)
 * Keep, satisfies WP:MUSIC criterion #1. I think I remember that song... A и D я 01D  TALK  EMAIL  19:59, Jun 4, 2005 (UTC)
 * Oops.. my bad, VfD withdrawn Sasquatch′↔Talk↔Contributions 20:01, Jun 4, 2005 (UTC)

 * Keep and rename as Corona (musician) as that was the name that the hit was released under. Capitalistroadster 09:25, 5 Jun 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Canton of Echternach

Echternach (Iechternach) is a canton in the east of Luxembourg. It is largely coterminous with the Mullerthal region. It borders Germany.

Administrative divisions
Echternach Canton consists of the following seven communes:

 * Beaufort
 * Bech
 * Berdorf
 * Consdorf
 * Echternach
 * Rosport-Mompach
 * Waldbillig

Mergers

 * On 1 January 2018 the former communes of Rosport and Mompach were merged to create the commune of Rosport-Mompach. The law creating Rosport-Mompach was passed on 24 May 2011.

History
The origin of the Canton of Echternach, like that of all the cantons of the Grand Duchy, bears dates back to a decree of 31 August 1795, by the Committee of Public Safety in the final days of the Convention.

The Canton of Echternach was bordered to the north by the cantons of Vianden and Bitbourg, to the west by the cantons of Diekireh and Mersch, and to the south by the canton of Grevenmacher.

Originally, the Canton of Echternach was quite different in its territory from what it is today since it extended over both banks of the Sûre, from Dillingen to Moersdorf. On the left bank, in current German territory, it included Bollendorf, Ernzen, Irrel, Edingen, Ralingen, Wintersdorf, Metzdorf, Grevenich, Fusenich, Mesenich, and Liersberg. The population at that time was 7,751 inhabitants.

At the creation of the canton with 2,030 inhabitants, the capital, Echternach, was by far the most important locality. It was followed from a distance by Bollendorf, with 694 inhabitants, and other localities, all having less than 500 inhabitants. In the 1947 census, Echternach appeared with 3,141 inhabitants.

Upon the establishment of the Forêts department, also by the 1795 decree, the 37 cantons of the department were grouped into 4 districts: Bitbourg, Diekirch, Luxembourg, and Neufchateau. There was no Moselle district. Of the three cantons that currently make up this district, those of Remich and Grevenmacher fell under the arrondissement of Luxembourg, while the Canton of Echternach belonged to the arrondissement of Bitbourg. As the district capital, Bitbourg was the seat of a lower court. However, in 1810, this court was transferred to Echternach because this locality had extensive premises for public services in the disused abbey buildings. However, the sub-prefecture remained in Bitbourg.

This was the situation when, in 1815, the Grand Duchy lost the territories east of the Our, Sûre, and Moselle, and consequently, the Canton of Echternach lost a third of its territory. The administrative reorganization following this dismemberment divided Luxembourg into 32 cantons grouped into 5 districts: Marche, Saint-Hubert, Neufchâteau, Diekirch, and Luxembourg. This time, the Canton of Echternach was part of the Diekirch district, which was supplemented by the remnants of the former Bitbourg district not annexed by Prussia, i.e., the part of the Canton of Echternach on the right bank of the Sûre. This resulted in Echternach, which had been the seat of the Bitbourg district court, now only serving as the magistrate's seat for the canton.

The administrative and judicial subordination to Diekirch caused deep dissatisfaction in Echternach. The inhabitants felt that the downgrade of their city, which, with 3,400 inhabitants, was then the second-largest city in the Grand Duchy, in favor of Diekirch, with only half that population, was an unjust degradation.

In 1819, the Regency, i.e., the municipal council of Echternach, sent an address to the King of the Netherlands requesting that the city be established as the capital of an administrative and judicial district, consisting of the cantons of Echternach, Grevenmacher, and Betzdorf.

The officials recounted the misfortunes that had befallen the city since the French invasion in 1795. First, the abolition of the abbey, a source of wealth, they said, through the influx of foreigners and a source of work for laborers. Then, in 1815, the new border drawn on the Sûre had two disastrous consequences: the abolition of the Bitbourg district court established in Echternach and the loss of the hinterland constituted by the Bitbourg district on the other side of the Sûre. Although a sub-prefecture, Bitbourg, with barely a thousand inhabitants, could not compare as a commercial, industrial, intellectual, and religious center with the old abbey city. It had been the true center of the district. The loss of this region, now blocked by Prussian customs, led to the decline of trade and industries in Echternach, such as pottery, textiles, leather, and boat manufacturing.

This depiction of the difficulties faced by Echternach at the time is confirmed by Governor Willmar's report on the inspection tour he made in 1821 in the region. It stated that "the administrators of the city of Echternach painted vivid pictures of the distress weighing on all classes of inhabitants."

In the 1819 address to the sovereign, speaking of the rival town of Diekirch, the officials of Echternach did not mince words. They described Diekirch as a "poorly built town," where there was a shortage of housing. "The only resource until now," they said, "has been a poorly built, unhealthy convent where, at great cost, the sous-intendant [term for the district commissioner], a judge, two lawyers, a tax collector, the vicar of the parish, and a bailiff reside. This convent is to be sold."

Echternach's request had two demands. Firstly, the allocation of a new district court. This issue, concerning the law of judicial organization, fell within the competence of the government of the Netherlands. They rejected Echternach's request.

Secondly, the creation of a district of Echternach. Consulted on this matter for advice, the Provincial States of the Grand Duchy also rejected this demand because, they said, Echternach, "forming the extreme border of the Grand Duchy towards Prussia, is in a position obviously contrary to the good of the service." This meant that Echternach had a geographically too eccentric position for an administrative center.

By royal decree on January 2, 1832, the extent of the districts - now called quarters and later districts - was reduced, and as a result, their number increased from 5 to 8. Thus, the Moselle district of Grevenmacher was born, of which the Canton of Echternach was a part. As one might imagine, this time too, the inhabitants of Echternach were not pleased to see that the choice of the capital had fallen on a locality that, at the time, had just over 2,000 inhabitants, while the old abbey city had 3,400.

At that time, the canton had nine municipalities: Beaufort, Bech, Berdorf, Born, Consdorf, Mompach, Rosport, and Waldbillig, plus Echternach, administratively designated not as a municipality but as a city.

Later, the canton underwent two modifications.

In 1827, the Pletschette farm (near Haller), detached from the municipality of Beaufort, was attached to that of Medernach and thus moved from the canton of Echternach to that of Diekirch.

In 1829, the municipality of Born was abolished, with the Born section being merged with the municipality of Mompach, and the other sections (Dickweiler, Girst, and Hinkel) being attached to the municipality of Rosport. Thus, the Canton of Echternach was reduced to the 8 municipalities it currently possesses.

This was the situation when, the political ties of the Grand Duchy with the Netherlands and Belgium having been severed by the London Treaty of 1839, Luxembourg, reduced to a third of its territory and half of its population, acquired the character of a state.

At that time, Echternach, surrounded by a strong wall with five gates, had 3,417 inhabitants. In terms of industry, it had two pottery factories, and the production of woolen fabrics employed many artisans at home. Nevertheless, with its rich historical past, it was an isolated locality from the rest of the world since no major road led there. The first road leading to it came from Luxembourg and was only built in 1847. It was traversed daily by a stagecoach.

No road led from Echternach either to Diekirch at the junction of the main road from Liège and Aix-la-Chapelle or to Wasserbillig at the junction of the main road from Trier. The road from Echternach to Diekirch was only built in 1867. However, as the connections between the two cities were important, before the construction of the road, the private merchant and banker Joseph Tschiderer of Diekirch had created around 1849 a boat service between Diekirch and Echternach for the transport of passengers.

title: Canton of Echternach


text:
Talk:Dérive

Wrong article
Drifter the person seems to have nothing in common with the subject matter of the article. Drifter(person) should have its own article discussing the drifter character in the movies, TV, pop culture, and in the American psyche. —Preceding unsigned comment added by Bo Basil (talk • contribs) 16:51, 11 November 2008 (UTC)

Why don't you attempt to describe the antagonism between your cultural representations and this theoretical framework? I think the link is an effective replacment for "Drifter: one who drifts" Drug warrior (talk) 02:19, 12 November 2008 (UTC)

 * What the hell is this? I agree with Bo Basil, we need an article about the drifter who is almost a hobo, or have it redirected somewhere not here. There may be different varieties of such drifters, but this is not the right page to describe it. Belasted (talk) 04:19, 26 January 2009 (UTC)

merge discussion
Debord himself may rate an article, but he's not influential enough to rate a separate article for every single concept. Isaac R 19:00, 4 Jun 2005 (UTC)

I think the problem is more that the article was written in an excruciating, unreadable manner. I rewrote it more simply and readably, and allowing for the fact that it was already a French word for quite some time before Débord came upon it. Some philosophy students may be enraged by my dumbing down. Perhaps this should be on wiktionary since it is basically the definition of a word or concept, I don't know exactly where the line is drawn. Dan Carkner 14:41, 30 October 2005 (UTC)

 * no, the word and concept is broader than debord, with lyotard and cixous, amongst many others using it too.  that said, it could probably use expansion.--Buridan 13:09, 4 April 2006 (UTC)

 * This could perhaps be merged with the Situationist article, but it certainly shouldn't be attributed solely to Debord. Personally I feel it should be kept seperate and expanded upon. --Mark 11:21, 25 April 2006 (UTC)

 * it could, but that would be factually misleading, peope used the term before and people use the term after, and those before were not talking about the same thing exactly, and while those after, some may have been influenced... not all were. this terms isn't like a neologism of Derrida.   It is broadly used in a variety of contexts and probably should just be expanded. --Buridan 02:12, 28 April 2006 (UTC)

 * It makes no sense to merge it with the situationist article, as it is not exclusisvely their term. warkk

 * I agrea with warkk. the term has achived a circumference of its own.

I cut out a bunch of the stuff people have added over time. OK, we must realize that 1) dérive is a pretty common french word with many very day-to-day meanings, it wasn't invented or popularised by Debord  2) even as a philosophical concept, it doesn't need a bunch of paragraphs with jargon, it's very straightforward, this is wikipedia and should introduce the topic to someone in plain language. OK, I looked up and linked to the french equivalent, but it doesn't help since it seems to be a sentence-by-sentence translation of an old version of this article. oh well, best wishes, sorry if I seem harsh. Dan Carkner 22:18, 22 October 2006 (UTC)

I cut a lot of fat from it and changed the sources to primary translations. Its anglicized usage has a very specific meaning and history, wikipedia is not a french dictionary. Also, architecture professors are not the only people capable of being drifters, the derive is not a recreational activity. I hope that this makes things more clear. Drug warrior (talk) 08:47, 9 November 2008 (UTC)

 * I read the article, then all the related references including all of the linked articles and the translation of the article that originally defined the dérive, and I still am not sure what it is. Is it a walkabout? Is it taking a year off after college and backpacking about with no goal in mind? Debord's "a technique of rapid passage through varied ambiances" sounds like a bunch of words stuck together. Maybe the article could be dumbed down some more. Xj (talk) 23:53, 10 November 2010 (UTC)

Rewrote the article
I completely wrote up a new article for this page that's cleaner, broader, more organized, and better cited than the previous ones, which should address most of the problems people had discussed earlier. This concept does deserve its own page for several reasons: Again, hopefully the quality of this new edit will assuage anyone who had problems with the previous articles. BlindMic (talk) 21:33, 13 February 2011 (UTC)
 * This is a unique and significant philosophical concept referenced not only by the Letterist International and Situationist International, but also central to the theory of psychogeography which is recognized, analyzed and implemented by several modern groups and individuals involved with unitary urbanism and urban exploring.
 * Almost all the aforementioned pages link to this page, and they have nothing to do with anything on the "drifter" page.
 * If people search for the word "dérive" they are almost certainly not looking for the article for "drifter."

 * I was concerned about the redirect for the reasons give, but the old article was next to useless. Good to see it rewritten - dérive is a useful term when dealing with the writings of people like Iain Sinclair, and i think it probably justifies an article. Grutness...wha?  01:57, 14 February 2011 (UTC)

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Technology Section - Notability
The technology section cites a few apps, but all of the references are self-published, and the importance of the apps in the grand scheme of the derive are questionable. There are a variety of examples with higher notability that could be included (Karen O'Rourke's book Walking and Mapping provides a number of examples. I would recommend adding information with higher quality sources to support this section, or deleting it. In its current state, it doesn't add much to the entry and doesn't reflect the most prominent engagements with derive/technology. — Preceding unsigned comment added by Genericxz (talk • contribs) 15:40, 1 December 2020 (UTC)

 * I 100% agree with this. The apps currently listed are not significant. The whole digital media field of locative media is directly linked to the notions of dérive and psychogeography, and should be referenced instead. It should have been an obvious pick. "Walking and Mapping" is a good book reference indeed but there are many more. This page needs work. 2A04:EE41:83:595F:24AF:FC83:5056:CD03 (talk) 16:41, 17 July 2024 (UTC)

title: Talk:Dérive


text:
Talk:Bill Barlee

 * Not a copyvio. The mentioned site copied its content from the author's original site at MGC. The author, Michael Geoghegan, is adding content to the wikipedia article.
 * Confirmed by email from noted site. --Duk 04:37, 5 Jun 2005 (UTC)

Other Barlee
On the Boundary-Similkameen article, a Neville Langrell Barlee is listed as the NDP candidate. Was this a relation?Skookum1 (talk) 00:15, 12 April 2009 (UTC)
 * Actually, I just did a Google search on that name and found a Hansard transcript in which Bill Barlee was introduced to the House on his first day in 1988 as "Neville Langrell Barlee". So while I suppose there's a remote possibility that the 1969-72 Neville Langrell Barlee was his father or another relative of his with the same name, Occam's razor suggests otherwise — given that Bill himself was in his late 30s in 1969, we don't need to assume a second person into the equation the way we would if he'd only been in his teens. Bearcat (talk) 14:41, 21 May 2009 (UTC)

Where is he now??
I was hoping to say a hello to Bill and thank him for some of my best memories as a kid gold mining on the Similikimeen (Friday Creek)

W Frisch —Preceding unsigned comment added by 70.72.208.245 (talk) 06:21, 24 August 2009 (UTC)

title: Talk:Bill Barlee


text:
User talk:Example/Lipsum

Example
This is an example of a user talk subpage.

User:Example User 18:21, 4 June 2024 (UTC)

Edit request 4 December 2015
The "sandbox" link that appears at the top of the page uses a lowercase s for the destination page, not uppercase. Please correct the your sandbox link so it goes to the correct page. Also, why is this protected? Oiyarbepsy (talk) 03:47, 5 December 2015 (UTC)
 * ✅. As for your second question, the log entry says "No need for anyone to be editing this example page; it's been frequently vandalised since at least 2008". — Martin (MSGJ · talk) 14:40, 7 December 2015 (UTC)

title: User talk:Example/Lipsum


text:
Canton of Remich

Remich (Réimech) is a canton in the south-east of Luxembourg. It borders Germany & France.

Administrative divisions
The Canton of Remich consists of the following seven communes:

 * Bous-Waldbredimus
 * Dalheim
 * Lenningen
 * Mondorf-les-Bains
 * Remich
 * Schengen
 * Stadtbredimus

Mergers

 * On 1 January 2012 the former communes of Burmerange and Wellenstein were absorbed into the commune of Schengen. The law expanding Schengen was passed on 30 May 2011.
 * On 1 September 2023 the communes of Bous and Waldbredimus merged into Bous-Waldbredimus.

History
The country's subdivision into cantons and administrative communes dates from the decree of the Committee of Public Safety (the French Revolutionary government) of 31 August 1795, barely three months after French forces had taken the Fortress of Luxembourg.

At the time, Luxembourg still had its historical borders and comprised a larger territory, before the later Partitions. In other words, the Moselle River did not constitute the border at the time, and the Canton of Remich's territory included places such as Palzem, Kreuzweiler, Wies, Nennig, Besch, Wochern, and Borg, all located on the far side of the Moselle in what is now Germany.

At the time of the Revolution, the commune of Remich had a population of 1110. As the administrative centre of the canton, Remich was the location of a justice of the peace, and in 1822 was awarded the status of "town" by government decree.

According to the census of 1796, after Remich itself the next most populous places of the canton were Dalheim (477 inhabitants), Wormeldange (436), which was later transferred to the canton of Grevenmacher, Wellenstein (419), and Mondorf (414).

After Napoleon's defeat, in 1815 the Congress of Vienna made the Moselle into the eastern border of Luxembourg towards the Rhineland, which was now Rhenish Prussia. The canton of Remich therefore lost its lands on the right bank of the Moselle.

Under the French administration, the Remich canton had been part of the arrondissement of Luxembourg. Later, Luxembourg was de facto annexed to the Kingdom of the Netherlands, which brought about changes to the administrative subdivisions by decrees in 1822 and 1823. Arrondissements were re-named districts, and their number increased from 4 to 8. These included the new district of Grevenmacher, to which belonged the cantons of Grevenmacher, Echternach, Betzdorf, and Remich.

At the beginning of the 19th century, the canton of Remich — mostly agricultural in nature — primarily lived off vine-growing and cultivating fruit trees. In terms of industries, Remich was the location of various quarries, lime kilns, a tile factory and a brickworks. A factory making artistic products out of gypsum was founded in 1827, but was not able to survive. Along with a brewery and a tannery in Mondorf, and a dyery and a snuffbox manufacturer in Dalheim, these were all the industries in the canton.

The wine industry had serious difficulties under the Dutch regime, due to a poorly conceived consumption tax on wine. It was this tax that provoked unrest in Remich in 1823. 14 gendarmes were assaulted by the inhabitants "with a violence that could be compared to the fury of a tiger", according to an official report. The authorities had to send infantry and cavalry. From this day, there was a rift between the people (except for a handful of notables, who were large-scale property owners) and the Dutch regime.

Ironically, at the time of the Belgian Revolution in 1830, the canton was sometimes called the "Dutch canton". This term came from the fact that several prominent members of the Orangist cause came from the canton. The wider population, on the other hand, were on the side of the Belgian revolutionaries. When the Revolution broke out in October 1830, the tax agents in Remich only remained unharmed thanks to the intervention of the mayor, Jacques D'Martigny.

After the third partition of Luxembourg in 1839, where much of its territory was ceded to Belgium, a decree from 12 October 1841 by the King-Grand Duke William II reorganised government districts, cantons and communes, creating the state of affairs that largely remained unchanged to the present day, save for some minor modifications. Since then, the canton of Remich has comprised the same communes that it still does, Lenningen, Stadtbredimus, Bous, Waldbredimus, Remich, Wellenstein, Remerschen, Burmerange, Dalheim, and Mondorf. It formerly also included Weiler-la-Tour, but in 1846 this was transferred to the canton of Luxembourg, following the wishes of the commune's inhabitants.

The Moselle region experienced several years of suffering in the following period, after multiple consecutive bad harvests. In 1854 for example, the grape harvest was not even a tenth of a normal year's harvest. In desperation, many winegrowers and day labourers chose emigration en masse, in families and groups of families from the same village, towards the United States.

It is likely that Remich's expansion around the middle of the 19th century was due to its importance as a river port before the construction of the railways. The latter started in 1859 with the construction of the Luxembourg-Thionville line. The network's framework was completed by 1867 with the building of the Ettelbruck-Troisvierges line.

Before then, river traffic on the Moselle had been significant, helped by exports of cast iron and ore headed for the Rhine and Saar rivers. In the canton of Remich, this movement of goods flowed mostly via the river port of Stadtbredimus.

In 1872, the residents of Bech, Kleinmacher, and Schwebsange, petitioned the Chamber of Deputies to separate them from the commune of Wellenstein. The dispute dragged on for a long time. Finally, at a session of the Chamber on 20 December 1878, it was established that tensions had died down. This was because the post of mayor, which had been filled by a Wellenstein resident for 18 years, was recently awarded to someone from a different part of the commune. In the end, the communal council unanimously decided to withdraw its petition of 1872.

title: Canton of Remich


text:
User talk:Beta Rho

Beta Rho is the University of Arkansas, Fayetteville chapter of Alpha Phi Omega. We are a co-ed service fraternity dedicated to Leadership, Friendship, Service.

Officers
Elected Officers President - Jennifer Field VP Membership - Doug Nelson VP Service - Alex Byers Pledge Trainer - Peggy Sue Williams Treasurer - Kent Walker Secretary - Natalie Lawrence Historian - Tyler Goldammer Advisory Chair - Dr. Fred Heismeyer

President Appointed Officers AD/PR Chair - Clark Smith Technology Co-Chairs - Alex Byers and Daniel Worthy

Service Chairs Scouting U Co-Chairs - Jeff Rieske and Melissa Webb Coke-tab Drive Co-Chairs - Daniel Worthy and Peggy Sue Williams

Outstanding Active
This award is presented to the Active who shows exceptional understanding of the Cardinal Principals. This award was created in the fall semester of 1991. Fall 1991  : James Adam Bolain Spring 1992 : John Morrison Fall 1992  : Tina Canfield Spring 1993 : Sandra Burnett Fall 1993  : Angela Kemper Spring 1994 : Anne Taunton Fall 1994  : Jennifer Mannon Spring 1995 : Maggie Gyde Fall 1995  : Jennifer Kilpatrick Spring 1996 : Jeff Warrick Fall 1996  : Kevin Alexander Spring 1997 : Adria Wilson Fall 1997  : Josh Buchannon Spring 1998 : Lisa Westbrook Fall 1998  : Stacy Bingham Spring 1999 : Sharon Randall Spring 2000 : Tony Wang Spring 2001 : Benjamin Reynolds Fall 2001  : Nancy Williams and Michelle Rowe (Reynolds) Spring 2002 : Tony Wang Fall 2002  : Sara Gale Spring 2003 : Cali Undernehr Fall 2003  : Sara Gale Spring 2004 : Nicole Davis Fall 2004  : Peggy Sue Williams Spring 2005 : Alex Byers

Outstanding Pledge
This award is presented each semester to the Pledge who shows exceptional understanding of the Principles of Alpha Phi Omega through adherence to the Cardinal Principals. This award was created in the spring semester of 1990. Spring 1990 : Roger Stearns Fall 1990 : Chris Ferguson Spring 1991 : Katherine Lloyd Fall 1991 : Mike Blain Spring 1992 : Tina Canfield Fall 1992 : Monica Moore Spring 1993 : Robin Miller Fall 1993 : Eric Roberson Spring 1994 : Justin Kilpatrick Fall 1994 : Meredith Mannon Spring 1995 : Jennifer Plummly Fall 1995 : Jimmy Conklin Spring 1996 : Richard Harper Fall 1996 : Austin Pittman Spring 1997 : James R. Newman Fall 1997 : Elizebeth Martin Spring 1998 : Jerry Lopez Fall 1998 : Laura Gaskin Spring 1999 : Cliff Haynes Spring 2000 : Hong Vong Spring 2002 : Jenni Foster Fall 2002 : Megan Carter Fall 2003 : Sarah Rowley Spring 2004 : Sara Albrecht Fall 2004 : Doug Nelson Spring 2005 : Daniel Worthy

Outstanding Service Hours (Active)
This award is presented to the Active with the most service hours. This award was created in the fall semester of 1991. Fall  1991 : W. Brant Warrick Spring  1992 : Katherine Lloyd Fall  1992 : Joy Bell Spring  1993 : Betsy Young Fall  1993 : James Adam Bolain Spring  1994 : Jeff Warrick Fall  1994 : Chuck Barnet Spring  1995  Jeff Warrick Fall  1995  Jeff Warrick Kevin Alexander Spring   1996 Kevin Alexander Fall   1996 Mike Dunavant Spring   1997 Kurt Merideth Fall   1997 Jill Parish Spring   1998 Kevin Alexander Fall   1998 Jason Hemphill Spring   1999 Alex Byers & Nicole Davis Fall 2002 Shelby Seward Spring  2003 Alex Byers Fall  2003 Nicole Schaefli Spring 2004 Beth Wyatt Fall 2004 Peggy Sue Williams Spring 2005

Outstanding Service Hours (Pledge)
This award is presented to the Pledge who has the most Service hours by the deadline set by the Vice President of Service (usually one week before the semester banquet). This award was created in the spring semester of 1991. Chris Sherwood Spring   1991 Anna Eiriksdottir Fall   1991 Tina Canfield Spring   1992 Robert Walker Fall   1992 John Peterson Spring   1993 Calvin Myles Fall   1993 Brandy Cypert Spring   1994 Josh Adams Fall   1994 Elizabeth Mummert Spring   1995 Belinda Flyod Fall   1995 Meghan Deal Spring   1996 Jennifer Sinele Fall   1996 Mike Stephens Spring   1997 Jill Parish Fall   1997 Graci Johnson Spring   1998 Stephanie Riis-Due Fall   1998 Anita Leung Spring   1999 John Cole Spring   2000 Jen Zimple (Pillow) Fall  2001 Alex Byers Spring 2002 Jill Marshall Fall 2002 Chris Ryen Spring  2003 Lindsey Howard Fall  2003 Davis Kitterlin Spring  2004 Lee Bishop Fall 2004 Tyler Goldammer Springl 2005

Outstanding Big Brother
This award, as voted on by the Pledges, recognized who they think is the best Big Brother. This award was created in the fall semester of 1996. Jimmy Conklin Fall   1996 Mike Dunavant Spring   1997 J.R. Newman Fall   1997 Bryan Thomason Spring   1998 Austin Pittman Fall   1998 Sharon Randall Spring   1999 Ian Pillow Spring 2000 Robert Walker Fall   2000 Benjamin Reynolds Spring   2001 Colleen Doyle Fall 2001 Colleen Doyle Spring 2002 Shelby Seward Fall 2002 Sara Gale Fall 2003 Peggy Sue Williams Spring 2004 Jennifer Foster Fall 2004 Krissy Unkel Spring 2005

E. Fay Jones Service to Scouting
This award is named for a Beta Rho charter member, for his many years of service to the Scouting movement, and is presented to a Brother or Pledge who has demonstrated outstanding service to the Scouting movements in the spirit of Alpha Phi Omega and the Scout Oath and Law. This award was created in the spring semester of 1991 and is only awarded when deemed necessary.

Rick Collins Spring   1991 Jason Swim Fall   1991 W. Brant Warrick Spring   1992 Chuck Barnett Spring   1993 Kevin Alexander Fall   1994 Anne Taunton Fall   1996 Roger Stearns Spring   1997 Ben Allen Spring   1998 Colleen Doyle Spring  2002 Lindsey Barnes Fall 2003 Jenni Foster Spring  2004 Melissa Webb Spring 2005

Golden Sash
In Spring 1999, Beta Rho decided to start a new award to recognize those members who did outstanding service, but were not recognized individually. Therefore, a "Sash" will be given to certain members, according to the following rules. Recipients must: Current Rules: Spring 1999 : Stephen Jones Spring 1999 : Stephanie Riis-Due Spring 1999 : Jamie Reynolds Spring 1999 : Amanda Kay Stark Fall 2001 : Nicole Schlaefli Spring 2002 : Nicole Davis Fall 2002 : Beth Wyatt Spring 2004 : Sarah Rowley
 * Represent the 3 Cardinal Principles: Leadership, Friendship, and Service
 * No more than 2 per semester
 * Candidates determined at the discretion of the current sash holders
 * Not based on popularity
 * Not based on fulfilling duties of an elected/appointed office
 * No more than 1 pledge can be considered (must be outstanding)
 * Current active sash holders will nominate and elect new members as long as there are at least four of them.
 * Awards Committee will have voice, but no vote.
 * If less than four sash holders are active, the decisions revert back to the Awards Committee until the number of sash holders are back to four or more.

Chapter Distinguished Service Key
The Chapter Distinguished Service Key is awarded to Brothers (Active, Alumni, Advisory, or Honorary) who have given unselfishly of their time and energy in the spirit of Alpha Phi Omega: that have gone above and beyond the call of duty to assist this chapter in the reaching and furthering of its goals and improving the overall quality of the Beta Rho Chapter. This award is not to be given to the same person more than once. It is the highest award a chapter can give to one individual and is NOT to be awarded lightly.

Dr. Eugene H. Schmitz Fall   1990 Roger L. Stearns Spring   1991 W. Brant Warrick Spring   1991 ames C. Porter Spring   1991 Christopher Y. Davidson Fall  1991 Fred C. Heismeyer Fall   1992 Dawn M. Thomas Fall   1992 James E. Erwin Spring   1993 John M. Morrison Spring   1993 James James Adam Bolain Spring   1994 Jeff Warrick Spring   1997 Kevin Alexander Spring   1997 Lisa Westbrook Spring   1999 Ben Reynolds Spring  2002 Tony Wang Fall 2004 Sara Gale Spring 2004 Nicole Schaelfli Spring 2004 Nicole Davis Spring  2005

Events
Scouting University 2005 Tri-Sectional Conference

History
The Beta Rho chapter at the University of Arkansas was founded on April 2, 1939. The chapter had truly been the embodiment of the Scout Oath and Law, and provided much service until it went inactive in the late 1970's. A few years later, those with a desire to do service in the spirit of Alpha Phi Omega came together and rechartered the chapter on November 8, 1980. The chapter operated well for approximately seven years. Unfortunately in 1988 the chapter's membership had dwindled, and apparently no substantial membership drive was attempted. The few remaining members of the chapter graduated. The chapter had lost sight of its purpose of service and quit reporting to the National Office. The chapter once again disbanded. Fortunately good luck was just around the corner. An Eagle Scout who began to attend the University of Arkansas became aware of the purpose of and need for Alpha Phi Omega. He then set out to try and reform a chapter on our campus. In the fall semester of 1989, freshman Roger Stearns conducted a search to find Eagle Scouts interested in starting a chapter of a national service fraternity connected with the Scouting movement, Alpha Phi Omega. The following semester, Roger Stearns, Brant Warrick, Chris Davidson, Jim Erwin, Chuck Becker, Kevin Alexander, Brian Wray, and Chad Simpson joined together to restart the Beta Rho chapter of Alpha Phi Omega, along with others who played strong roles in helping to guide the chapter's formation. Sectional Chairman James Porter worked very closely with the eight scouts, to ensure a viable chapter program was established. Matt Starost, a brother from Alpha Beta Xi chapter and a graduate student, served as pledgemaster. And Advisors Dr.Eugene Schmitz and Attorney Joe Reed helped to guide the chapter.

title: User talk:Beta Rho


text:
Pogo Joe

Pogo Joe is an action video game for the Commodore 64 and Atari 8-bit computers written by William F. Denman, Jr. Oliver Steele, and Steven Baumrucker and published by Screenplay in 1983. The game is a variant of the 1982 arcade video game Q*bert. As the title character, the player hops between circular platforms to change the color of each while avoiding monsters.

Gameplay

The player takes the role of the eponymous Pogo Joe, a boy on a pogo stick. The game takes place over 65 different levels, each consisting of a different arrangement of barrels. To complete a level, Pogo Joe must jump on every barrel. Holding the joystick button lets Pogo Joe jump over a barrel or empty space the width of a barrel. Falling off is impossible.

To make Pogo Joe's job harder, several enemies inhabit the levels. They first start out as spherical "eggs" of different colours. Colliding with these "eggs" kills the enemy within them, but if left alone for a few seconds, the "eggs" hatch into different sorts of enemies. Most are fatal to Pogo Joe, but a few are not.

The tops of the barrels have different colours depending on their status or functionality:
 * White: The default state.
 * Red: The barrel has been jumped on.
 * Cyan: The barrel has been jumped on twice (required on some levels).
 * Purple: The barrel has been jumped on three times (required on some levels).
 * Flashing Green: A "smart bomb" barrel. Jumping on this kills every enemy on screen and changes the barrel to red.
 * Flashing Black: A teleport. Pogo Joe falls down into the hole and rises up onto the linked black flashing barrel. This action repeats, going from black topped barrel to black topped barrel until Pogo Joe jumps away.

Some enemies change red barrels back to white when jumping on them. These enemies are not fatal to Pogo Joe.

On some levels, the barrels appear with just their tops, without the body beneath it. Jumping off a barrel makes it disappear, becoming inaccessible for Pogo Joe. Once Pogo Joe becomes trapped and cannot jump anywhere any more, the game advances to the next level. Pogo Joe receives "Shadow Bonus" points if few enough barrels are left on the level. Also, on some levels, the barrels initially appear as invisible, and the player has to guess where the barrels are so Pogo Joe can jump on them.

Trivia
The word PAX appears briefly after finishing screen 10, the heart shaped level. This was used for a contest. In a magazine ad for Pogo Joe it said: "What's ahead with Pogo Joe is $10,000. Simply tell us what magic word appears after Pogo Joe's tenth screen. If your name is drawn from among the correct answers you'll win $10,000!"

Reception
Ahoy! wrote, "Sound like Q*Bert? You bet". It criticized the sluggish controls, but concluded that "excellent" graphics and "the multiple speed variations make it perfect for a home with lots of kids". Describing it as "a creative variation" on Q*bert-style games, The Commodore 64 Home Companion stated that Pogo Joe "has excellent graphics and music".

title: Pogo Joe


text: User talk:68.10.35.153

title: User talk:68.10.35.153


text:
Entenmann's

Entenmann's is an American company that manufactures baked goods and delivers them throughout the United States to supermarkets and other retailers for public sales. Often, they are known to have display cases at the end of store aisles. The company offers dessert, cup, loaf, and crumb cakes, and donuts, cookies, pies, cereal bars, muffins, Danish pastries, and among other baked goods, buns. In the past several years, they have added designer coffee flavors along with scented candles to their product line in an effort to broaden its appeal.

Today, more than 100 different items carry the Entenmann's brand, which is currently owned by Bimbo Bakeries USA.

History
Entenmann's is a year old company originating in New York City. William Entenmann learned the trade of baking from his father in Stuttgart, Germany, and used his acquired skills to work in a bakery in the U.S., eventually opening his own bakery in 1898 on Rogers Avenue in Brooklyn. Later, William moved his bakery to Bay Shore, Long Island. Home delivery was a substantial part of the bakery that William owned, eventually turning into 30 home delivery routes by the time his son, William Jr., took over the bakery. While William Jr. headed the bakery, it flourished; Frank Sinatra was a weekly customer.

William Jr. died in 1951, leaving the bakery to his wife Martha and their sons, Robert, Charles, and William. The family phased out bread in order to focus on pastries and cakes, and began supplying grocery stores rather than offering home delivery. In 1959, the Entenmann family invented the "see-through" cake box used by many bakeries today. In 1961, the business grew, with new bakeries and factories in Bay Shore, New Jersey, and Connecticut. Charles helped turn the company into a nationally known symbol of sweetness. He excelled at administration and engineering and he presided over the automation of the company’s cake lines. He oversaw the design of a computer-controlled system that delivered ingredients to the mixing vats.

Plans to expand nationally stalled in 1970. Entenmann's Bakery, with the assistance of new product consultants at Calle and Company, reformulated from heavier New England–style baked goods to lighter offerings more suitable for hotter, more humid test markets such as Miami and Atlanta. Entenmann's successful national expansion quickly followed. In 1972, Entenmann's started to sell chocolate chip cookies, and has since sold more than 620 million cookies. Since its first opening in 1898, Entenmann's has been selling an "all-butter loaf cake", and has sold more than 700 million to date.

The pharmaceutical company Warner-Lambert purchased Entenmann's in 1978, and then sold it to General Foods in 1982. General Foods merged with Kraft in 1990. Kraft General Foods sold its bakery business to CPC International (later Bestfoods) in 1995. Bestfoods was purchased by Unilever in 2000, which sold its baking division to George Weston, a Canadian baked goods and supermarket business, the following year. Weston sold its United States interests including Entenmann's, in 2008 to Mexican conglomerate Grupo Bimbo. Other Bimbo Bakeries USA holdings include Thomas', Brownberry, Boboli, Arnold, Oroweat, Freihofer’s, and Stroehmann.

On March 27, 2014, it was reported that Entenmann's was ceasing baking operations at their Bay Shore, New York location. Other operations, such as sales, the store, and distribution were to continue.

Product line
, Entenmann's products include donuts, loaf cakes, pies, Danish, cookies, Enten-minis—Brownies, and desserts that are packed in smaller servings, cereal bars, and 100 Calorie Little Bites.

In 2007, Entenmann's added a line of coffee products. Coffee Holding Company, Inc. made a three-year licensing agreement with Entenmann's Products, Inc. that gave Coffee Holding Company national rights to the sale and production of coffee that is branded Entenmann's. The agreement was terminated in 2011.

Entenmann's licensed their first non-edible product in September 2008 with the sale of scented candles. The candles were scented as coffee cake, all-butter loaf cake, and raspberry Danish. Other scents such as pumpkin pie and warm gingerbread were added for the holidays, and chocolate chip cookie was made available in spring of 2009.

In 2012, Entenmann's partnered with White Coffee Corporation for a new collection of flavored coffees and cocoa. The 100% arabica coffee is sold at Burlington Coat Factory, Dollar Tree, and Entenmann's Outlets, with expected sales in mass market, supermarkets, club stores, drug stores, and food service nationwide.

Products
Source:

 * All Butter Loaf Cake
 * Angel Food Loaf Cake
 * Chocolate Chip Crumb Loaf Cake
 * Marble Loaf Cake
 * Banana Cake
 * Black & White Cake
 * Black & White Cookies
 * Carrot Iced Cake
 * Choc Chip Iced Cake
 * Chocolate Fudge Cake
 * Chocolate Truffle Iced Cake
 * Corn Muffins
 * Donuts
 * Hot Cross Buns
 * Lemon Coconut Cake
 * Lemon Crunch Cake
 * Lemon Loaf
 * Little Bites Snacks
 * Louisiana Crunch Cake
 * Marshmallow Iced Devil's Food Cake
 * New York Crumb Cake
 * Raisin Loaf Cake
 * Party Cake
 * Rugelach
 * Sour Cream Loaf Cake
 * Sour Cream Oval
 * Swiss Chocolate Chip Cake
 * Thick Fudge Iced Golden Cake
 * Milk Chocolate Chip Cookies
 * Original Recipe Chocolate Chip Cookies
 * Soft Baked Chocolate Chunk Cookies
 * Pop 'Ems
 * Raspberry Danish Twist
 * Cheese Danish Twist
 * Cheese Filled Crumb Coffee Cake
 * Dark Chocolate Cake with Dark Chocolate frosting
 * Chocolate Eclairs

Discontinued products

 * Apple Strudel
 * Almond Danish Ring
 * Banana Crunch Cake
 * Blackout Cake
 * Blueberry Crumb Pie
 * Brownie Crumb Ring
 * Butter Coffee Cake
 * Cheese Filled Crumb Coffee Cake
 * Chocolate Flake Square
 * Coconut Custard Pie
 * Dulce de Leche Cake
 * Filled Chocolate Chip Crumb Cake
 * Fruitcake (Seasonal)
 * Fudge Nut Brownie Cookies
 * German Butter Cake
 * New York Cheesecake
 * Chewy Snack Barz
 * Soft fudge iced cupcakes
 * Brownie Ring (bundt cake with mocha frosting)
 * Pineapple Cheese Strudel
 * Golden Walnut Cake Holiday Specialty
 * Danish Ring Cake
 * Vanilla and Chocolate Cup Cakes
 * Vanilla filled Crumb Cake
 * Metropolitan Cake
 * Walnut Coffee Cake
 * Marble Iced Fudge Cake
 * Rum Cake

title: Entenmann's