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1920–21 in Swedish football

The 1920-21 season in Swedish football, starting January 1920 and ending July 1921:

Division 2 Uppsvenska Serien 1920–21

Uppsvenska

Mellansvenska

Västsvenska

Sydsvenska

Svenska Mästerskapet 1920

 * Final

Kamratmästerskapen 1920

 * Final

Wicanderska Välgörenhetsskölden 1920

 * Final

National team results
🇸🇪 Sweden: Robert Zander - Albert Andersson, Erik Lillienberg - John Johansson, Sven Friberg, Nils Karlsson - Rune Wenzel, Albin Dahl, Karl Krantz, Joel Björkman, Fridolf Johnsson.

🇸🇪 Sweden: Robert Zander - Valdus Lund, Henning Svensson - Oskar Berndtsson, Ragnar Wicksell, Nils Karlsson - Rune Wenzel, Albert Olsson, Herbert Karlsson, Albin Dahl, Mauritz Sandberg.

🇸🇪 Sweden: Robert Zander - Bertil Nordenskjöld, Einar Hemming - Oskar Berndtsson, Ragnar Wicksell, Karl Gustafsson - Rune Bergström, Sten Söderberg, Herbert Karlsson, Sune Andersson, Carl Karlstrand.

🇸🇪 Sweden: Robert Zander - Valdus Lund, Fritjof Hillén - Bertil Nordenskjöld, Ragnar Wicksell, Karl Gustafsson - Rune Bergström, Albert Olsson, Herbert Karlsson, Albin Dahl, Mauritz Sandberg.

🇸🇪 Sweden: Robert Zander - Valdus Lund, Fritjof Hillén - Albert Öijermark, Ragnar Wicksell, Karl Gustafsson - Rune Bergström, Albert Olsson, Herbert Karlsson, Albin Dahl, Mauritz Sandberg.

🇸🇪 Sweden: Robert Zander - Valdus Lund, Bertil Nordenskjöld - Albert Öijermark, Ragnar Wicksell, Karl Gustafsson - Rune Bergström, Albert Olsson, Herbert Karlsson, Albin Dahl, Mauritz Sandberg.

🇸🇪 Sweden: Erik Hillerström - Theodor Malm, Justus Gustafsson - Oskar Berndtsson, Bruno Lindström, Edvin Holm - Oscar Hagelin, Rudolf Kock, Helge Ekroth, Helmer Edlund, Herbert Ohlsson.

🇸🇪 Sweden: Victor Olsson - Ragnar Eriksson, Gösta Wihlborg - Thure Söderqvist, Sven Friberg, August Vogel - Gottfrid Johansson, Sten Söderberg, Helge Ekroth, Karl Karlberg, Bror Arontzon.

🇸🇪 Sweden: Victor Olsson - Ragnar Eriksson, Gösta Wihlborg - Ernst Eliasson, Sven Friberg, Ivar Klingström - Gottfrid Johansson, Sjunne Hallberg, Karl Krantz, Sune Andersson, Bror Arontzon.

🇸🇪 Sweden: Sigfrid Lindberg - John Torstensson, Arvid Persson - Hjalmar Andersson, Gustaf Möller, Carl Lindström - Rune Bergström, Erik Andersson, Otto Malm, Victor Horndahl, Bror Arontzon ( Gösta Nilsson).

🇸🇪 Sweden: Victor Olsson - Gustav Ehn, Gösta Wihlborg - Paul Sellberg, Helge Andersson, Thure Söderqvist - Ernst Westerlund, Carl Söderqvist, Gustav Björk, Karl Karlberg, Nils Carlbom.

🇸🇪 Sweden: Sven Klang - Albert Andersson, Edvin Holm - Birger Dahlgren, Sven Friberg, Axel Corall ( Justus Gustafsson) - Rune Bergström, Gustaf Svensson, Helmer Svedberg, Per Kaufeldt, Rudolf Kock.

🇸🇪 Sweden: David Andersson - Nils Pettersson, Isidor Carlsson - Gösta Pettersson-Pejne, Harald Andersson, Eugen Boström - Ruben Nilsson, Bertil Karlsson, Eric Dahlström, John Björkström, Ivar Eriksson.

🇸🇪 Sweden: Robert Zander - Albert Andersson, Erik Lillienberg - Ivar Klingström, Sven Friberg, Nils Karlsson - Heinrich Brost, Erik Andersson, Herbert Karlsson, Albin Dahl, Rudolf Kock.

title: 1920–21 in Swedish football


text: User talk:24.185.211.129

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

title: User talk:24.185.211.129


text:
Best of the Best (1989 film)

Best of the Best is a 1989 American martial arts film directed by Bob Radler, and produced by Phillip Rhee, who also co-wrote the story and co-stars in the film. The film starred Eric Roberts, James Earl Jones, Sally Kirkland, Simon Rhee and Chris Penn.

The plot revolves around a team of American martial artists facing a team of South Korean martial artists in a martial arts tournament. Several subplots pop up in the story — moral conflicts, the power of the human spirit triumphing over adversity and the meaning of life are some themes.

Set and filmed in Los Angeles, California, and Seoul, South Korea, between February 13 and April 6, 1989, Best of the Best was released on November 10, 1989.

The film has spawned three sequels: Best of the Best II (1993), Best of the Best 3: No Turning Back (1995), and Best of the Best 4: Without Warning (1998). Phillip Rhee portrays Tommy Lee in all four films, produced all of them, directed the third and fourth films, and co-wrote the first and fourth films.

Plot
Alexander Grady, an auto plant welder and a widowed father from Portland, Oregon is chosen to represent the United States of America in an international martial arts tournament against Team Korea. Once a rising star in the martial arts world, he suffered a shoulder injury three years prior, which forced him into retirement. Also chosen for the team are Tommy Lee, a highly skilled martial arts instructor from Fresno, California; Travis Brickley, an extremely brash fighter with a short fuse from Miami, Florida; Virgil Keller, a devout Buddhist from Providence, Rhode Island; and Sonny Grasso, a streetwise fighter from Detroit, Michigan. Despite being coached by veteran trainer Frank Couzo; their chances of winning are virtually non-existent, as the Koreans train all year long, enjoy full financial support from their nation, and have—on at least one occasion—killed a competitor in the ring. To win, they will need to be the best technically, physically, and mentally.

As training begins, the team struggles to bond as Travis antagonizes them. Given the pressure, the American team hires a second assistant coach, Catherine Wade, whose spiritual approach to training clashes with Couzo's more rigorous coaching techniques. Tommy is disturbed when his opponent is revealed to be Dae Han Park, Team Korea's best fighter and veteran martial artist who was responsible for killing Tommy's brother David Lee in a similar tournament. Couzo hopes that Tommy's desire for revenge will give him the necessary aggression to win, while Wade is more concerned about Tommy's mental state. With time and training, the team begins to bond and to earn each other's respect.

Couzo cuts Alex from the team when he breaks the rigid training regimen to visit his son, who had been hit by a car; later, Tommy quits after knocking out Virgil with a powerful spinning side kick during practice. Conflicted by his desire for revenge, Tommy confesses to Alex his fear of fighting Dae Han, but Alex strongly urges him to do the right thing and face his brother's killer. Travis and the others persuade Couzo to reinstate Alex, and Tommy eventually rejoins the team after a change of heart.

In the first two matches of the tournament, Sonny and Virgil are out-classed by their Korean opponents Yung Kim and Han Cho. Travis does his best to psyche up the team with his brash attitude, going point for point with his Korean counterpart Tung Sung Moon, but gets beaten in a tie-breaker brick-breaking competition. Alex dominates his match with his opponent, Sae Jin Kwon, but takes a devastating axe-kick to his shoulder which dislocates it. Instead of giving up, he implores Tommy to "pop" the shoulder back into place and resumes the fight, ultimately defeating his opponent with one arm and winning the match. Finally, Tommy faces Dae Han. After a slow start, Tommy gets the upper hand and delivers a series of blows that forces Dae Han solely on the defensive. As the match nears its end, Tommy has brought the American team within two points of victory, and Dae Han can barely stand. Tommy prepares to finish the fight, but knowing that Dae Han would not survive the attack, his coaches and teammates dissuade him. Tommy hesitates and lets the clock run out, saving the man's life but forfeiting the overall victory. Couzo consoles Tommy afterwards, telling him, "You won that match. Don't ever forget that."

At the medal ceremony, Dae Han unexpectedly approaches Tommy and praises him for his honorable act. He tearfully apologizes for the death of Tommy's brother, and in return offers himself as a brother. Tommy accepts, and Dae Han places his medal around Tommy's neck before the two men embrace. Sae Jin Kwon then walks up to Alex and states his long-time admiration for him as a fighter, before also handing over his medal. The other members of Team Korea then follow suit, awarding their medals to their respective American opponents.

Cast

 * Eric Roberts as Alex Grady
 * James Earl Jones as Coach Frank Couzo
 * Phillip Rhee as Tommy Lee
 * Chris Penn as Travis Brickley
 * John Dye as Virgil Keller
 * David Agresta as Sonny Grasso
 * Tom Everett as Assistant Coach Don Peterson
 * Sally Kirkland as Catherine Wade
 * John P. Ryan as Jennings
 * Louise Fletcher as Mrs. Grady, Alex's Mother
 * Edan Gross as Walter Grady, Alex's Son
 * Hee Il Cho as Korean Coach
 * Simon Rhee as Dae Han Park
 * James Lew as Sae Jin Kwon
 * Ken Nagayama as Yung Kim
 * Ahmad Rashad as Broadcaster
 * Kane Hodder as Burt
 * Edward Bunker as Stan
 * Ho Sik Pak as Han Cho
 * Dae Kyu Chang as Tung Sung Moon
 * Emilie Hagen as Baby Walter, Alex's Son
 * Melanie Kinnaman as The Woman

Soundtrack
Originally released as a vinyl record album, cassette and CD, re-released on CD in 2004.

 * 1) Tales of Power - Jim Capaldi (3:32)
 * 2) Best of the Best- Stubblefield & Hall (4:12)
 * 3) American Hotel - Kirsten Nash (4:14)
 * 4) Something so Strong - Jim Capaldi (4:34)
 * 5) The Devil Made Me Do It - Golden Earring (3:18)
 * 6) Radar Love (live) - Golden Earring (4:00)
 * 7) Backroads - Charlie Major (4:03)
 * 8) Original Score Medley - Paul Gilman (4:11)
 * 9) Someday I'm Gonna Ride in a Cadillac - Charlie Major (3:36)

Reception
Professional critics were universally negative about the film, although it inspired several sequels and has gained a following over the years. On Metacritic the film has a weighted average score of 26 out of 100, based on 7 critics, indicating "generally unfavorable reviews". In his book Iceman: My Fighting Life, UFC champion Chuck Liddell cites Best of the Best as his personal favorite martial arts film. Movie historian Leonard Maltin, on the other hand, dismissed the picture as "Yet another Rocky clone" and "An appalling waste of talent...a top-drawer cast in search of a script."

Reboot
Rhee revealed in a 2015 interview with The Action Elite that he's planning on rebooting the franchise with a new cast and Rhee will produce the new film.

title: Best of the Best (1989 film)


text:
Talk:Naive Set Theory (book)

How about moving this article to Naive Set Theory (book)?
The reason is that this title differs from Naive set theory just in the use of capitals. As such, my bot, cannot distinguish these two articles when updating the list of mathematical topics. Fix your bot you may say. But that then creates other problems. Often some articles are first created with one choice of capitals, then only to be moved later to an article with some letters made lowercase, or sometimes the other way aroud. This would create duplicates in the list of mathematical topics.

Also, I have a feel that two distinct articles need to be distinguished by more than just the case of letters. Other opinions? Oleg Alexandrov 21:55, 30 May 2005 (UTC)

 * Renaming this to Naive Set Theory (book) is probably the right thing to do. This page should probably redirect to Naive set theory. -- Fropuff 02:55, 2005 May 31 (UTC)

 * Done. Oleg Alexandrov 19:00, 31 May 2005 (UTC)

Criticism?
I truly liked the book when I first got it. I realize now that it was because I didn't understand ANYTHING in it and was filled with awe bacause of the tone of the author. Now (a few years later) I do understand a little bit of it (all? - well you get it, see below;).

My reaction now when I try to read it as a reference is like "oh my god, how can anyone learn from that?" Maybe someone can, but I didn't. Contrary to what the article say there is hardly a single mathematical proof in the book. The author confirms this himself in the preface. "There is no math here guys. It's a long series of hints. You do the math yourself."

The whole book is like that. The easy parts appear as immensly difficult (because of the lack of math) and the truly nontrivial is often tossed off as exercise (because of the lack of math - it would probably make the book too long). I'e seen others get the same reaction.

Put it this way: The book is not mathematically incorrect. But it also is not mathematically correct simply because there is no math to be found. Or - some still think it makes a great companion book to a mathematics book on naive set theory. YohanN7 (talk) 15:40, 16 July 2009 (UTC)

Errata
Does this article really need a section on Errata? That section has no (inline) citations, and, most importantly, no reference to a specific version of the text. It unequivocally strikes me as violating WP:NOT, but I can't put my finger on what sort of work an "Errata" section would be appropriate in. So I'm coming here to propose the same, rather than boldly editing. 2601:240:C400:D60:25E9:DC5:567C:2499 (talk) 22:42, 29 June 2017 (UTC)Jacob Manaker

title: Talk:Naive Set Theory (book)


text:
User talk:Saulelis

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, you can sign your name on Talk and vote pages using three tildes, like this: ~~~. Four tildes (~~~~) produces your name and the current date. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome! --JYolkowski // talk 21:54, 30 May 2005 (UTC)
 * The Five Pillars of Wikipedia
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Marijuana Wiki
Hi there,

I see that you are a pro-Cannabis Wikipedian so I hope this will be of some interest to you.

I've started a Marijuana wiki (aka The Sticky Wiki) which I think you might be interested in. I'm hoping you can help me get started with this project. Whereas lots of articles about weed get speedy-deleted on Wikipedia, they would be totally cool over at MarijuanaWiki. But really I want the site to be more of a marijuana community than merely an encyclopedia.

To give you an example, I want to have city guides about where to score, find pot-friendly cafes, marijuana events, and what represents a good price in that city. Etc. (You can check out the featured article: "Toronto" to see what I mean). I also want to have grow diaries and marijuana blogs. All in all, basically more communal than encyclopedic.

I am in need of admins/moderators, and people experienced with MediaWiki to help build policy, categories, and templates, etc. If you'd be interested in helping me with this project, the URL is MarijuanaWiki

Thanks for your time and consideration. Hope to see you there!

-- nsandwich 00:25, 8 May 2006 (UTC)

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title: User talk:Saulelis


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WOAI

WOAI may refer to:

 * WOAI (AM), a radio station (1200 AM) licensed to San Antonio, Texas, United States
 * WOAI-TV, a television station (channel 28, virtual 4) licensed to San Antonio, Texas, United States
 * KAJA (FM), a radio station (97.3 FM) licensed to San Antonio, Texas, United States, which used the call sign WOAI-FM from April 1979 to October 1981
 * World of AI, an extension for Flight Simulator X providing Artificial Intelligence plane traffic

title: WOAI


text:
Hitler's Pope

Hitler's Pope is a book published in 1999 by the British journalist and author John Cornwell that examines the actions of Eugenio Pacelli, who became Pope Pius XII, before and during the Nazi era, and explores the charge that he assisted in the legitimization of Adolf Hitler's Nazi regime in Germany, through the pursuit of a Reichskonkordat in 1933. The book is critical of Pius' conduct during the Second World War, arguing that he did not do enough, or speak out enough, against the Holocaust. Cornwell argues that Pius's entire career as the nuncio to Germany, Cardinal Secretary of State, and Pope, was characterized by a desire to increase and centralize the power of the Papacy, and that he subordinated opposition to the Nazis to that goal. He further argues that Pius was antisemitic and that this stance prevented him from caring about the European Jews.

Multiple academics and historians have criticised the book's leading conclusions, and challenged factual assertions contained within it. Holocaust historian Martin Gilbert credits Pius XII with various actions which saved Jews, and notes that the Nazi security forces referred to him as the "mouthpiece of the Jewish war criminals". Pius XII maintained links to the German Resistance. According to historian David Kertzer, recently revealed documents show that he was "neither the antisemitic monster often called 'Hitler's Pope' nor a hero".

The author has been praised for attempting to bring into the open the debate on the Catholic Church's relationship with the Nazis, but also accused of making unsubstantiated claims and ignoring positive evidence. The author has moderated some of his allegations since publication of the book. In 2004, Cornwell stated that Pius XII "had so little scope of action that it is impossible to judge the motives for his silence during the war, while Rome was under the heel of Mussolini and later occupied by Germany...But even if his prevarications and silences were performed with the best of intentions, he had an obligation in the postwar period to explain those actions". He similarly stated in 2008 that Pius XII's "scope for action was severely limited", but that "[n]evertheless, due to his ineffectual and diplomatic language in respect of the Nazis and the Jews, I still believe that it was incumbent on him to explain his failure to speak out after the war. This he never did." In 2009, he described Pacelli as effectively a "fellow traveller" of the Nazis.

Cornwell's work
Cornwell's work was the first to have access to testimonies from Pius's beatification process as well as to many documents from Eugenio Pacelli's nunciature which had just been opened under the seventy-five year rule by the Vatican State Secretary archives. Cornwell's work has received both praise and criticism. Eamon Duffy wrote that Cornwell's "gripping and impassioned account" had presented "an indictment that [could not] be ignored" and Saul Friedländer that Cornwell had demonstrated how "Pius XII brought the authoritarianism and the centralization of his predecessors to their most extreme stage." Susan Zuccotti's Under His Very Windows: The Vatican and the Holocaust in Italy (2000) and Michael Phayer's The Catholic Church and the Holocaust, 1930–1965 (2000) are critical of both Cornwell and Pius XII. Ronald J. Rychlak's Hitler, the War and the Pope is critical as well but defends Pius XII in light of his own access to recent documents.

Cornwell researched the conduct of Pacelli, both while he served as nuncio to Germany and after he was made Pope; some of Cornwell's principal resources were the Vatican archives. Cornwell stated that he reassured the archivists he was on the side of the pope as God's representative on earth and, acting in good faith, he had "generous access to unseen material". He concluded that: "Near the end of my research I found myself in a state I can only describe as moral shock. The material I had gathered, taking the more extensive view of Pacelli's life, amounted not to an exoneration but to a wider indictment. Spanning Pacelli's career from the beginning of the century, my research told the story of a bid for unprecedented papal power that by 1933 had drawn the Catholic Church into complicity with the darkest forces of the era. I found evidence, moreover, that from an early stage in his career Pacelli betrayed an undeniable antipathy toward the Jews, and that his diplomacy in Germany in the 1930s had resulted in the betrayal of Catholic political associations that might have challenged Hitler's regime and thwarted the Final Solution. Eugenio Pacelli was no monster; his case is far more complex, more tragic, than that. The interest of his story depends on a fatal combination of high spiritual aspirations in conflict with soaring ambition for power and control. His is not a portrait of evil but of fatal moral dislocation – a separation of authority from Christian love. The consequences of that rupture were collusion with tyranny and, ultimately, violence."

Allegations of antisemitism
Cornwell alleged that, from at least his early '40s onward, Pacelli had antisemitic tendencies. He traced the earliest manifestation of these antisemitic tendencies to an incident in 1917 in which Pacelli refused to help facilitate the exportation of palm fronds from Italy to be used by German Jews in Munich to celebrate the festival of Tabernacles. Cornwell argued that, although this incident was "small in itself", it "belies subsequent claims that Pacelli had a great love of the Jewish religion and was always motivated by its best interests."

Cornwell stated he uncovered a "time bomb" letter signed and personally annotated by Pacelli that had been lying in the Vatican archives since 1919, regarding the actions of communist revolutionaries in Munich. Regarding this letter, Cornwell stated: "The repeated references to the Jewishness of these individuals, amid the catalogue of epithets describing their physical and moral repulsiveness, gives an impression of stereotypical anti-Semitic contempt". Cornwell asserts that the letter from Pacelli to Pietro Gaspam [sic Gasparri] portrays Jews in an unfavorable light and associates them with the Bolshevik revolution.

In the assessment of Frank J. Coppa, writing for Encyclopædia Britannica, Cornwell's depiction of Pacelli as antisemitic lacks "credible substantiation". Coppa writes: "though Pius's wartime public condemnations of racism and genocide were cloaked in generalities, he did not turn a blind eye to the suffering but chose to use diplomacy to aid the persecuted. It is impossible to know if a more forthright condemnation of the Holocaust would have proved more effective in saving lives, though it probably would have better assured his reputation."

Papal absolutism
Cornwell asserts that Pacelli was a strong proponent of the absolute leadership principle. He writes that, "More than any other Vatican official of the century, [Pacelli] promoted the modern ideology of autocratic papal control, the highly centralized, dictatorial authority."

Allegations of collaboration with fascist leaders
Cornwell argued that Pacelli's antisemitism, combined with his drive to promote papal absolutism, inexorably led him to collaboration with fascist leaders, a collaboration which led to what Cornwell characterizes as "the betrayal of Catholic democratic politics in Germany".

Cornwell describes this collaboration with fascist leaders as starting in 1929 with the concordat with Mussolini known as the Lateran Treaty, and followed by the concordat with Hitler known as the Reichskonkordat.

Lateran Treaty
Cornwell recounts that Eugenio Pacelli's brother, Francesco, successfully negotiated a concordat with Mussolini as part of an agreement known as the Lateran Treaty. A precondition of the negotiations had involved the dissolution of the parliamentary Catholic Italian Popular Party. Cornwell claims that Pius XI disliked political Catholicism because it was beyond his control. According to Cornwell, a succession of Popes took the view that Catholic party politics "brought democracy into the church by the back door". Cornwell asserts that the result of the demise of the Popular Party was the "wholesale shift of Catholics into the Fascist Party and the collapse of democracy in Italy".

Anti-communist posture of the Vatican
Cornwell asserts that Pius XI and his new secretary of state, Eugenio Pacelli, were determined that at a time that saw the church persecuted by Communist and socialist regimes from the Soviet Union to Mexico and later Spain, no accommodation was to be reached with Communists. At the same time, Cornwell alleges that Pius XI and Pacelli were more open to collaboration with totalitarian movements and regimes of the right.

Reichskonkordat
Cornwell asserts that Hitler was determined to conclude a concordat with the Vatican similar to the one that Mussolini had negotiated. According to Cornwell, Hitler was obsessed by a fear of German Catholics who, politically united by the Center Party, had defeated Otto von Bismarck's Kulturkampf, during the "culture struggle" against the Catholic Church in the 1870s. According to Cornwell, Hitler was "convinced that his movement could succeed only if political Catholicism and its democratic networks were eliminated".

Criticism of Cornwell's work
A major response to Hitler's Pope came from University of Mississippi law professor Ronald J. Rychlak in his 2000 book on the subject, Hitler, the War, and the Pope. Rychlak was acknowledged by the Vatican to have been given special access to their closed archives for his research.

Rychlak disagreed with Cornwell's claim of having found a "time bomb letter", arguing that the letter in question had actually been written not by Pacelli but by his assistant, and moreover had been fully published and discussed in a 1992 book by Emma Fattorini (a highly respected docent at the University of Rome). With respect to Cornwell's allegations of antisemitism, Rychlak stated that "When Pius XII died in 1958, there were tributes from virtually every Jewish group around the world".

Rychlak also alleged that Cornwell manipulated the photograph on the front cover of the American edition of the book, and incorrectly dated the photo as having been taken in March 1939, the month that Pacelli was made Pope. Rychlak charged that this had been done deliberately in order to give the impression that Pius had just visited Hitler when, in fact, the photo had been taken in 1927 as Pius was leaving a reception held for German President Paul von Hindenburg. Robert Royal has also repeated this allegation.

In his 2005 book The Myth of Hitler's Pope, the historian and rabbi David G. Dalin also countered Cornwell. Dalin suggested that Yad Vashem should honor Pope Pius XII as a "Righteous Gentile," concluding that "[t]he anti-papal polemics of ex-seminarians like Garry Wills and John Cornwell ... of ex-priests like James Carroll, and or other lapsed or angry liberal Catholics exploit the tragedy of the Jewish people during the Holocaust to foster their own political agenda of forcing changes on the Catholic Church today." Dalin called the book's conclusions "unverified" and "strongly anti-religious". Eugene Fisher, who has a PhD in Hebrew culture and education, said it was a "sad commentary on the secular media that this anti-Catholic screed was ever published".

In his book The New Anti-Catholicism: The Last Acceptable Prejudice, Philip Jenkins said that Hitler's Pope could not be understood except as a series of "very low blows against the modern Catholic Church, and specifically the papacy of John Paul II."

Ken Woodward, writing in Newsweek, stated that Hitler's Pope has "errors of fact and ignorance of context [that] appear on almost every page."

In an historical assessment of Pope Pius XII, the Encyclopædia Britannica addressed Cornwell's book in the following terms: "John Cornwell's controversial book on Pius, Hitler's Pope (1999), characterized him as antisemitic. [The depiction], however, lack[s] credible substantiation". The Encyclopedia further assessed his role in aiding Jews during the Holocaust as follows: "Although he allowed the national hierarchies to assess and respond to the situation in their countries, he established the Vatican Information Service to provide aid to, and information about, thousands of war refugees and instructed the church to provide discreet aid to Jews, which quietly saved thousands of lives".

The 2013 book Disinformation: Former Spy Chief Reveals Secret Strategies for Undermining Freedom, Attacking Religion, and Promoting Terrorism by Rychlak and Pacepa criticises Cornwell and suggests the basis for many allegations were leaks from the Soviets as an attempt to undermine Catholic influence and thus weaken it as an anti-Communist enemy.

Cornwell's later views
According to a 2004 article in The Economist, Cornwell's historical work has not always been "fair-minded" and Hitler's Pope specifically "lacked balance". The article goes on to state that Cornwell, "chastened", had admitted as much himself, in a later work, The Pontiff in Winter, citing the following quote as evidence:

"I would now argue, in the light of the debates and evidence following 'Hitler's Pope', that Pius XII had so little scope of action that it is impossible to judge the motives for his silence during the war, while Rome was under the heel of Mussolini and later occupied by the Germans. ...But even if his prevarications and silences were performed with the best of intentions, he had an obligation in the postwar period to explain those actions."

In a more recent interview, Mr. Cornwell stated: "While I believe with many commentators that the pope might have done more to help the plight of the Jews, I now feel, 10 years after the publication of my book, that his scope for action was severely limited and I am prepared to state this. ...Nevertheless, due to his ineffectual and diplomatic language in respect of the Nazis and the Jews, I still believe that it was incumbent on him to explain his failure to speak out after the war. This he never did."

In 2009 he described Cardinal Pacelli (the future Pope Pius XII) as being an example of a "fellow traveller" of the Nazis who was willing to accept the generosity of Hitler in the educational sphere (more schools, teachers and pupil places), so long as the Church withdrew from the social and political sphere, at the same time as Jews were being dismissed from universities and Jewish pupil places were being reduced. For this he considers Pacelli as effectively being in collusion with the Nazi cause, if not by intent. He further argues that Monsignor Kass, who was involved in negotiations for the Reichskonkordat, and at that time the head of the Roman Catholic Centre Party, persuaded his party members, with the acquiescence of Pacelli, in the summer of 1933 to enable Hitler to acquire dictatorial powers. He argues that the Catholic Centre Party vote was decisive in the adoption of dictatorial powers by Hitler and that the party's subsequent dissolution was at Pacelli's prompting.

title: Hitler's Pope


text:
Talk:Interstate 380 (California)

These need links to the disambiguation page
Else there is no way to get to the other sections of i-380, if one lands on this one. Jidanni (talk) 05:51, 3 July 2022 (UTC)

title: Talk:Interstate 380 (California)


text:
Lake Forest High School (Illinois)

Lake Forest High School, or LFHS, is a public four-year high school located in Lake Forest, Illinois, a North Shore suburb of Chicago, Illinois, in the United States. It is the only school of Lake Forest Community High School District 115, which serves the communities of Lake Forest, Lake Bluff, Knollwood, and smaller parts of Mettawa and North Chicago. It is fed by Lake Bluff Middle School, Lake Forest Country Day School, Saint Mary's, and Deer Path Middle School.

History
The current LFHS was built in 1935. The most recent addition took place in 2008, and was responsible for the adding of a commons area, a new lunchroom and a music wing as well as other minor adjustments.

Campus

The high school has both a studio theater and auditorium, as well as a television studio with 5,500 videotapes. It also has computer labs, a computerized library with CD-ROM retrieval, student publication facilities, photography lab, and special education facilities. Sports facilities include a field house, climbing wall, swimming pool with a diving well and student gym.

The grounds include a large front lawn (used for field hockey, lacrosse, and ultimate) and a full-sized track and football field with 2 sets of bleachers. Because the school is situated very close to residential areas, the City of Lake Forest does not permit the school's football team to use floodlights, effectively prohibiting night games; however, in 2006, the city did allow the school to rent lights for a one-time night game. A 2007 referendum relocated the school's football facilities to the school's west campus, where the use of floodlights is not prohibited. The referendum passed by an overwhelming 2/3 majority, and renovations took place in two phases. The first phase, completed during the 2007/2008 school year, included the addition of a music wing, and renovation of the west campus including construction of a Varsity field. The second phase, completed in August 2008, included academic renovations at the east campus with a brand new dining room, a large atrium or "The Commons" and library, and construction of administrative offices at the west campus, additionally at West campus a new football field complete with floodlights and astro turf was built, now allowing night games. Prior to this, a first referendum was passed on November 7, 2006 unanimously by the Lake Forest High School Board of Education. This referendum was later passed on to the rest of the community and appropriated $54 million to be paid back over the next 20 years.

Academics
In 2005, Lake Forest graduated 98.9% of its senior class. It has been included in the "Top million" and "Most Successful" lists of the National Association of Secondary School Principals, The New York Times, The Washington Post, and Parade magazine. The average class size is 19.3. Lake Forest has made Adequate Yearly Progress on the Prairie State Achievements Examination, a state test part of the No Child Left Behind Act.

In 2010, Lake Forest had a mean ACT composite score of 26.5—one of the highest in the state. The national average was 21.1. SAT mean scores were 601 in Critical Reading; 621 in Math; and 594 in Writing.

The average tenure of faculty members is 11.3 years with 96% of the faculty holding a master's degree or higher. There are 156 certified staff members, creating a student to staff ratio of 12.7

Along with the typical course offerings, Lake Forest High School also covers 26 AP classes and 40 Honors classes. The Advanced Placement courses offered include: Biology, Calculus AB, Calculus BC, Chemistry, Computer Programming, Computer Science, Economics, Environmental Science, French V, French VI, German IV, Latin IV, Latin V, Literary Analysis and Criticism, Modern European History, Music Theory, Psychology, Physics C, Political Science, Spanish V, Statistics, Studio Art, United States History, and World History.

The Lake Forest High School Foundation was established in 2002 and adopted the mission statement of providing funding for resources necessary to support and enrich the educational experience of the students, faculty and staff of Lake Forest High School. This Foundation is there to provide Lake Forest High School's students and faculty with the funding they need to become more educated. The Lake Forest High School Foundation has given over 220 grants which totals to about $1,600,000.

Athletics
Lake Forest High School has won 71 state championships in athletics, 43 since 2000. In their 2010–2011 season, the Scouts won three state championships. The school's Varsity Dance Team (Pom Pons) won the 2013 and 2014 Large Varsity Pom National Champions at the National Dance Team Competition. The Girls Varsity Tennis Team has won two state titles in the past three years, and the Varsity Field Hockey was state champions in 2012. The Girls Ice Hockey team won the state titles in 2011 and 2013. The 2013/14 Girl's Varsity Soccer team also won a state title in penalty kicks. The Scouts receive substantial financial support from the LFHS Booster Club.

Notable alumni

 * Alan Benes, 1990 — Major League Baseball pitcher, 1995–2003: St. Louis Cardinals, Chicago Cubs, and Texas Rangers
 * Andrew Bird, 1991 — musician
 * Mat Devine — lead singer of Kill Hannah
 * Dave Eggers, 1988 — writer
 * William D. Eggers, 1985 — writer and consultant
 * Charlie Finn — actor
 * Matt Grevers, 2003 — swimmer: four-time Olympic gold medalist at the 2008 and 2012 Summer Olympics
 * David Jenkins, 1999 — television writer of HBO's Our Flag Means Death
 * David Pasquesi, 1978— actor and comedian
 * Rob Pelinka, 1988 — general manager of NBA's Los Angeles Lakers
 * Tommy Rees, 2010 — former American football player and current offensive coordinator at Notre Dame.
 * Phil Rosenthal, 1981 — columnist: Chicago Tribune
 * Jenn Shapland, 2005 — writer and archivist
 * Harry Shipp, 2010 — soccer player
 * Jane Skinner, 1985 — television news presenter: Fox News Channel; Wife to NFL commissioner Roger Goodell
 * Sarah Spain, 1998 — ESPN reporter
 * Brittany "McKey" Sullivan, 2007 — winner of America's Next Top Model, Cycle 11
 * Vince Vaughn, 1988 — film actor
 * Catherine Warren, 2002 — Miss Illinois USA 2006
 * Tim Weigel, 1963 — sportscaster

Media references
The 1980 film Ordinary People is set in nearby Lake Bluff, and parts of the film were shot at the school; however all swim team scenes were filmed at nearby Lake Forest College.

An Episode of the MTV series "High School Stories" focuses on students who attended Lake Forest High School.

title: Lake Forest High School (Illinois)


text:
Lecanvey

Lecanvey or Leckanvy  is a seaside village in County Mayo, Ireland, between Westport and Louisburgh, about 2 km west of Murrisk. It has a small beach with Lecanvey Pier. To the south is Croagh Patrick. To the west is Clare Island.

The Lecanvey Community Alliance was constituted in 2006, with the intent to improve the environment of the parts of the area which do not fall into the catchment area of Murrisk or of Louisburgh.

Road
Lecanvey is located on the R335 regional road.

Bus Éireann local route 450 Louisburgh-Lecanvey-Murrisk-Westport provides two to three journeys in each direction daily except Sundays. On Thursdays the route extends west to Killadoon.

Rail access
The nearest rail services may be accessed at Westport railway station, which is located approximately 15 km from the settlement.

Notable residents
The Iranian-American author Marsha Mehran rented a house in Lecanvey, where she died in April 2014.

title: Lecanvey


text:
Banu Qurayza

The Banu Qurayza (بنو قريظة; alternate spellings include Quraiza, Qurayzah, Quraytha, and the archaic Koreiza) were a Jewish tribe which lived in northern Arabia, at the oasis of Yathrib (now known as Medina). They were one of the three major Jewish tribes of the city, along with the Banu Qaynuqa and Banu Nadir. Jewish tribes reportedly arrived in Hijaz in the wake of the Jewish–Roman wars and introduced agriculture, putting them in a culturally, economically and politically dominant position. However, in the 5th century, the Banu Aws and the Banu Khazraj, two Arab tribes that had arrived from Yemen, gained dominance. When these two tribes became embroiled in conflict with each other, the Jewish tribes, now clients or allies of the Arabs, fought on different sides, the Qurayza siding with the Aws.

In 622, Muhammad migrated to Medina after successfully negotiating with the Khazraj—to which his great-grandmother belonged—and the Aws to mediate their tribal conflicts in the city. Previously, in Mecca, tensions had arisen between Muhammad and the Quraysh following his attacks on their faith after they had previously shown little interest in his proselytizing activities. After the migration, Muhammad often raided Quraysh trade caravans and plundered their goods, leading to armed conflicts between the two. Muhammad also tried to convince the Jewish population of Medina that he was their prophet, but failed and was criticized, in part, for the inconsistency of his Quran with the Jewish scriptures. This led to the transfer of the direction of the Islamic prayer from Jerusalem to the Kaaba in Mecca, and sometime later to the expulsion of the Banu Qaynuqa and Banu Nadir from Medina by him.

After the Battle of the Trench, Muhammad was reportedly visited by Gabriel, who directed him to attack the Qurayza. Despite the tribe's earlier assistance in excavating the trench to impede the Meccans' advance and providing the Muslims with their tools, Muhammad later accused them of having sided with his enemy—a claim that they strongly refuted. At a later stage of Muhammad's siege against them, the Qurayza initially proposed surrendering and vacating their land, while requesting permission to carry one camel load of possessions per person. When Muhammad declined, they subsequently requested to depart without taking any belongings. Muhammad, however, insisted that they surrender unconditionally.

After a 25-day siege, the Banu Qurayza surrendered. The Muslims of Banu Aws entreated Muhammad for leniency, prompting him to suggest that one of their own should serve as the judge, which they accepted. Muhammad assigned the role to Sa'd ibn Muadh, a man nearing death from an infection in his wounds from the previous Meccan siege. He pronounced that all the men should be put to death, their possessions to be distributed among Muslims, and their women and children to be taken as captives. Muhammad declared, "You have judged according to the very sentence of God above the seven heavens." Consequently, 600–900 men of Banu Qurayza were executed. The women and children were distributed as slaves, with some being transported to Najd to be sold. The proceeds were then utilized to purchase weapons and horses for the Muslims.

Ancestry
The Banu Qurayza are descendants of an Israelite patriarch named Koreiza. According to Ibn Ishaq, his full lineage was: Koreiza ben Elian ben Elika ben Elseke ben Elsbeth ben Elisha ben Saad ben Levi ben Jezebel ben Elian ben Eleazar ben Eleazar ben Aaron (Arabic: قريظة بن النمام بن الخزرج بن الصريح بن السبط بن اليسع بن سعد بن لاوي بن جبر بن النمام بن آزر بن آذر بن هارون, Qurayza ibn al-Nammam ibn al-Khazraj ibn al-Sarih ibn al-Sabt ibn al-Yasa ibn Saad ibn Lawi ibn Jabr ibn al-Nammam ibn Azar ibn Azar ibn Harun). Their lineage to Aaron is considered by some to have made this tribe amongst the Kohen.

Early history
Extant sources provide no conclusive evidence whether the Banu Qurayza were ethnically Israelite or Arab converts to Judaism. Just like the other Jews of Yathrib, the Qurayza claimed to be of Israelite descent and observed the commandments of Judaism, but adopted many Arab customs and intermarried with Arabs. They were dubbed the "priestly tribe" (kahinan in Arabic from the Hebrew kohanim). Ibn Ishaq, the author of the traditional Muslim biography of Muhammad, traces their genealogy to Aaron and further to Abraham but gives only eight intermediaries between Aaron and the purported founder of the Qurayza tribe.

In the 5th century CE, the Qurayza lived in Yathrib together with two other major Jewish tribes, the Banu Qaynuqa and Banu Nadir. Al-Isfahani writes in his 10th century collection of Arabic poetry that Jews arrived in Hijaz in the wake of the Jewish-Roman wars; the Qurayza settled in Mahzur, a wadi in Al Harrah. The 15th century Muslim scholar Al-Samhudi lists a dozen other Jewish clans living in the town of which the most important one was Banu Hadl, closely aligned with the Banu Qurayza. The Jews introduced agriculture to Yathrib, growing date palms and cereals, and this cultural and economic advantage enabled the Jews to dominate the local Arabs politically. Al-Waqidi wrote that the Banu Qurayza were people of high lineage and of properties, "whereas we were but an Arab tribe who did not possess any palm trees nor vineyards, being people of only sheep and camels." Ibn Khordadbeh later reported that during the Persian domination in Hijaz, the Banu Qurayza served as tax collectors for the shah.

Account of the king of Himyar
Ibn Ishaq tells of a conflict between the last Yemenite king of Himyar and the residents of Yathrib. When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to Ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place". The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca they reportedly recognized the Kaaba as a temple built by Abraham and advised the king "to do what the people of Mecca did: to circumambulate the temple, to venerate and honor it, to shave his head and to behave with all humility until he had left its precincts." On approaching Yemen, tells Ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism.{{sfnm|Guillaume|1955|1pp=7–9}|Peters|1994|2p=49f}}

Arrival of the Aws and Khazraj
The situation changed after two Arab tribes named Banu Aws and Banu Khazraj arrived to Yathrib from Yemen. At first, these tribes were clients of the Jews, but toward the end of the 5th century CE, they revolted and became independent. Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aws and the Khazraj. William Montgomery Watt however considers this clientship to be unhistorical prior to 627 and maintains that the Jews retained a measure of political independence after the Arab revolt.

Eventually, the Aws and the Khazraj became hostile to each other. They had been fighting possibly for around a hundred years before 620 and at least since 570s. The Banu Nadir and the Banu Qurayza were allied with the Aws, while the Banu Qaynuqa sided with the Khazraj. There are reports of the constant conflict between Banu Qurayza and Banu Nadir, the two allies of Aws, yet the sources often refer to these two tribes as "brothers". Aws and Khazraj and their Jewish allies fought a total of four wars. The last and bloodiest altercation was the Battle of Bu'ath, the outcome of which was inconclusive.

The Qurayza appear as a tribe of considerable military importance: they possessed large numbers of weaponry, as upon their surrender 1,500 swords, 2,000 lances, 300 suits of armor, and 500 shields were later seized by the Muslims. Meir J. Kister notes that these quantities are "disproportionate relative to the number of fighting men" and conjectures that the "Qurayza used to sell (or lend) some of the weapons kept in their storehouses". He also mentions that the Qurayza were addressed as Ahlu al-halqa ("people of the weapons") by the Quraysh and notes that these weapons "strengthened their position and prestige in the tribal society".

Arrival of Muhammad
The continuing feud between the Aws and the Khazraj was probably the chief cause for several emissaries to invite Muhammad to Yathrib in order to adjudicate in disputed cases. Ibn Ishaq recorded that after his arrival in 622, Muhammad established a compact, the Constitution of Medina, which committed the Jewish and Muslim tribes to mutual cooperation. The nature of this document as recorded by Ibn Ishaq and transmitted by Ibn Hisham is the subject of dispute among modern historians, many of whom maintain that this "treaty" is possibly a collage of agreements, of different dates, and that it is not clear when they were made. Watt holds that the Qurayza and Nadir were probably mentioned in an earlier version of the Constitution requiring the parties not to support an enemy against each other.

Aside from the general agreements, the chronicles by Ibn Ishaq and al-Waqidi contain a report that after his arrival, Muhammad signed a special treaty with the Qurayza chief Ka'b ibn Asad. Ibn Ishaq gives no sources, while al-Waqidi refers to Ka’b ibn Malik of Salima, a clan hostile to the Jews, and Mummad ibn Ka’b, the son of a Qurayza boy who was sold into slavery in the aftermath of the siege and subsequently became a Muslim. The sources are suspect of being against the Qurayza and therefore the historicity of this agreement between Muhammad and the Banu Qurayza is open to grave doubt. Among modern historians, R. B. Serjeant supports the historicity of this document and suggests that the Jews knew "of the penalty for breaking faith with Muhammad". On the other hand, Norman Stillman argues that the Muslim historians had invented this agreement in order to justify the subsequent treatment of the Qurayza. Watt also rejects the existence of such a special agreement but notes that the Jews were bound by the aforementioned general agreement and by their alliance to the two Arab tribes not to support an enemy against Muhammad. Serjeant agrees with this and opines that the Qurayza were aware of the two parts of a pact made between Muhammad and the Jewish tribes in the confederation according to which "Jews having their religion and the Muslims having their religion excepting anyone who acts wrongfully and commits crime/acts treacherously/breaks an agreement, for he but slays himself and the people of his house."

During the first few months after Muhammad's arrival in Medina, the Banu Qurayza were involved in a dispute with the Banu Nadir: The more powerful Nadir rigorously applied lex talionis against the Qurayza while not allowing it being enforced against themselves. Further, the blood money paid for killing a man of the Qurayza was only half of the blood-money required for killing a man of the Nadir, placing the Qurayza in a socially inferior position. The Qurayza called on Muhammad as arbitrator, who delivered the surah and judged that the Nadir and Qurayza should be treated alike in the application of lex talionis and raised the assessment of the Qurayza to the full amount of blood money.

Tensions quickly mounted between the growing numbers of Muslims and Jewish tribes, while Muhammad found himself at war with his native Meccan tribe of the Quraysh. In 624, after his victory over the Meccans in the Battle of Badr, Banu Qaynuqa threatened Muhammad's political position and assaulted a Muslim woman which led to their expulsion from Medina for breaking the peace treaty of Constitution of Medina. The Qurayza remained passive during the whole Qaynuqa affair, apparently because the Qaynuqa were historically allied with the Khazraj, while the Qurayza were the allies of the Aws.

Soon afterwards, Muhammad came into conflict with the Banu Nadir. He had one of the Banu Nadir's chiefs, the poet Ka'b ibn al-Ashraf, assassinated and after the Battle of Uhud accused the tribe of treachery and plotting against his life and expelled them from the city. The Qurayza remained passive during this conflict, according to R. B. Serjeant because of the blood money issue related above.

Battle of the Trench
In 627, the Meccans, accompanied by tribal allies as well as the Banu Nadir - who had been very active in supporting the Meccans - marched against Medina - the Muslim stronghold - and laid siege to it. It is unclear whether their treaty with Muhammad obliged the Qurayza to help him defend Medina, or merely to remain neutral, according to Ramadan, they had signed an agreement of mutual assistance with Muhammad. The Qurayza did not participate in the fighting - according to David Norcliffe, because they were offended by attacks against Jews in Muhammad's preaching - but lent tools to the town's defenders. According to Al-Waqidi, the Banu Qurayza helped the defense effort of Medina by supplying spades, picks, and baskets for the excavation of the defensive trench the defenders of Medina had dug in preparation. According to Watt, the Banu Qurayza "seem to have tried to remain neutral" in the battle but later changed their attitude when a Jew from Khaybar persuaded them that Muhammad was sure to be overwhelmed and though they did not commit any act overtly hostile to Muhammad, according to Watt, they entered into negotiations with the invading army.

Ibn Ishaq writes that during the siege, the Qurayza readmitted Huyayy ibn Akhtab, the chief of the Banu Nadir whom Muhammad had exiled and who had instigated the alliance of his tribe with the besieging Quraysh and Ghatafan tribes. According to Ibn Ishaq, Huyayy persuaded the Qurayza chief Ka'b ibn Asad to help the Meccans conquer Medina. Ka'b was, according to Al-Waqidi's account, initially reluctant to break the contract and argued that Muhammad never broke any contract with them or exposed them to any shame, but decided to support the Meccans after Huyayy had promised to join the Qurayza in Medina if the besieging army would return to Mecca without having killed Muhammad. Ibn Kathir and al-Waqidi report that Huyayy tore into pieces the agreement between Ka'b and Muhammad.

Rumors of this one-sided renunciation of the pact spread and were confirmed by Muhammad's emissaries, Sa'd ibn Mua'dh and Sa'd ibn Ubadah, leading men of the Aws and Khazraj respectively. Sa'd ibn Mua'dh reportedly issued threats against the Qurayza but was restrained by his colleague. As this would have allowed the besiegers to access the city and thus meant the collapse of the defenders' strategy, Muhammad "became anxious about their conduct and sent some of the leading Muslims to talk to them; the result was disquieting." According to Ibn Ishaq, Muhammad sent Nuaym ibn Masud, a well-respected elder of the Ghatafan who had secretly converted to Islam, to go to Muhammad's enemies and sow discord among them. Nuaym went to the Qurayza and advised them to join the hostilities against Muhammad only if the besiegers provide hostages from among their chiefs. He then hurried to the invaders and warned them that if the Qurayza asked for hostages, it is because they intended to turn them over to the Medinan defenders. When the representatives of the Quraysh and the Ghatafan came to the Qurayza, asking for support in the planned decisive battle with Muhammad, the Qurayza indeed demanded hostages. The representatives of the besiegers refused, breaking down negotiations and resulting in the Banu Qurayza becoming extremely distrustful of the besieging army. The Qurayza did not take any actions to support them until the besieging forces retreated. Thus the threat of a second front against the defenders never materialised.

Siege and surrender
After the Meccans' withdrawal, Muhammad then led his forces against the Banu Qurayza, who retreated into their stronghold and endured the siege for 25 days. As their morale waned, Ka'b ibn Asad suggested three alternative ways out of their predicament: embrace Islam; kill their own children and women, then rush out for a charge to either win or die; or make a surprise attack on the Sabbath. The Banu Qurayza accepted none of these alternatives. Instead they asked to confer with Abu Lubaba, one of their allies from the Aws. According to Ibn Ishaq, Abu Lubaba felt pity for the women and children of the tribe who were crying and when asked whether the Qurayza should surrender to Muhammad, advised them to do so. The next morning, the Banu Qurayza surrendered and the Muslims seized their stronghold and their stores. The men - Ibn Ishaq numbers between 400 and 900 - were bound and placed under the custody of one Muhammad ibn Maslamah, who had killed Ka'b ibn al-Ashraf, while the women and children - numbering about 1,000 - were placed under Abdullah ibn Sallam, a former rabbi who had converted to Islam.

Killing of the Banu Qurayza
The circumstances of the Qurayza's demise have been related by Ibn Ishaq and other Muslim historians who relied upon his account. According to Watt, Peters and Stillman, the Qurayza surrendered to Muhammad's judgement - a move Watt classifies as unconditional. The Aws, who wanted to honor their old alliance with the Qurayza, asked Muhammad to treat the Qurayza leniently as he had previously treated the Qaynuqa for the sake of Ibn Ubayy. (Arab custom required support of an ally, independent of the ally's conduct to a third party.) Muhammad then suggested to bring the case before an arbitrator chosen from the Aws, to which both the Aws and the Qurayza agreed to. Muhammad then appointed Sa'd ibn Mu'adh to decide the fate of the Jewish tribe.

According to Hashmi, Buchanan and Moore, the tribe agreed to surrender on the condition of a Muslim arbitrator of their choosing. According to Khadduri (also cited by Abu-Nimer), "both parties agreed to submit their dispute to a person chosen by them" in accordance with the Arabian tradition of arbitration. Muir holds that the Qurayza surrendered on the condition that "their fate was decided by their allies, the Bani Aws".

In all accounts, the appointed arbitrator was Sa'd ibn Mua'dh, a leading man among the Aws. During the Battle of the Trench, he had been one of Muhammad's emissaries to the Qurayza (see above) and now was dying from a wound he had received later in the battle. When Sa'd arrived, his fellow Aws pleaded for leniency towards the Qurayza and on his request pledged that they would abide by his decision. He then decreed that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment. Chiragh Ali argued that this statement may have referred to "king" or "ruler" rather than God. Sa'd dismissed the pleas of the Aws, according to Watt because being close to death and concerned with his afterlife, he put what he considered "his duty to God and the Muslim community" before tribal allegiance. Tariq Ramadan argues that Muhammad deviated from his earlier, more lenient treatment of prisoners as this was seen "as sign of weakness if not madness", Peterson concurs that the Muslims wanted to deter future treachery by setting an example with severe punishment. Lings reports that Sa'ad feared that if expelled, the Qurayza would join the Nadir in the fight against the Muslims, as happened with the qurayshi captives after the battle of Badr.

According to Stillman, Muhammad chose Sa'd so as not to pronounce the judgment himself, after the precedents he had set with the Banu Qaynuqa and the Banu Nadir: "Sa'd took the hint and condemned the adult males to death and the hapless women and children to slavery." Furthermore, Stillman infers from Abu Lubaba's gesture that Muhammad had decided the fate of the Qurayza even before their surrender.

Ibn Ishaq describes the killing of the Banu Qurayza men as follows: "Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka`b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka`b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death!' This went on until the apostle made an end of them. Huyayy was brought out wearing a flowered robe in which he had made holes about the size of the finger-tips in every part so that it should not be taken from him as spoil, with his hands bound to his neck by a rope. When he saw the apostle he said, 'By God, I do not blame myself for opposing you, but he who forsakes God will be forsaken.' Then he went to the men and said, 'God's command is right. A book and a decree, and massacre have been written against the Sons of Israel.' Then he sat down and his head was struck off."

Several accounts note Muhammad's companions as executioners, Ali and Zubayr ibn al-Awwam in particular, and that each clan of the Aws was also charged with killing a group of Qurayza men. Subhash Inamdar argues that this was done in order to avoid the risk of further conflicts between Muhammad and the Aws. According to Inamdar, Muhammad wanted to distance himself from the events and, had he been involved, he would have risked alienating some of the Aws.

It is also reported that one woman, who had thrown a millstone from the battlements during the siege and killed one of the Muslim besiegers, was also beheaded along with the men. Ibn Asakir writes in his History of Damascus that the Banu Kilab, a clan of Arab clients of the Banu Qurayza, were killed alongside the Jewish tribe.

Three boys of the clan of Hadl, who had been with Qurayza in the strongholds, slipped out before the surrender and converted to Islam. The son of one of them, Muhammad ibn Ka'b al-Qurazi, gained distinction as a scholar. One or two other men also escaped.

The spoils of battle, including the enslaved women and children of the tribe, were divided up among the Islamic warriors that had participated in the siege and among the emigrees from Mecca (who had hitherto depended on the help of the Muslims native to Medina.

Mohammad collected one-fifth of the booty, which was then redistributed to the Muslims in need, as was customary. As part of his share of the spoils, Muhammad selected one of the women, Rayhana, for himself and took her as part of his booty. Muhammad offered to free and marry her and according to some sources she accepted his proposal. She is said to have later become a Muslim.

Some of the women and children of the Banu Qurayza who were enslaved by the Muslims were later bought by Jews, in particular the Banu Nadir. Peterson argues that this is because the Nadir felt responsible for the Qurayza's fate due to the role of their chieftain in the events.

Analysis
According to Islamic traditions, the Qur'an briefly refers to the incident in Surah. Muslim jurists have looked upon Surah as a justification of the treatment of the Banu Qurayza, arguing that the Qurayza broke their pact with Muhammad, and thus Sa'd ibn Muadh's decision was justified in repudiating Muhammad's side of the pact and executing the Qurayza en masse.

Arab Muslim theologians and historians have either viewed the incident as "the punishment of the Medina Jews, who were invited to convert and refused, perfectly exemplify the Quran's tales of what happened to those who rejected the prophets of old" or offered a political, rather than religious, explanation.

In the 8th and early 9th century many Muslim jurists, such as Ash-Shafii, based their judgments and decrees supporting collective punishment for treachery on the accounts of the demise of the Qurayza, with which they were well acquainted. However, the proceedings of Muhammad with regard to the Banu Nadir and the Banu Qurayza were not taken as a model for the relationship of Muslim states toward its Jewish subjects.

In his 1861 biography of Muhammad, William Muir argued that the massacre cannot be justified by political necessity and "casts an odious blot upon the prophet's name". Leone Caetani argued that the judgement was in fact dictated by Muhammad, making him responsible for the massacre. Francesco Gabrieli commented that "we can only record the fact... that this God or at least this aspect of Him, is not ours".

Paret and Watt say that the Banu Qurayza were killed not because of their faith but for "treasonable activities against the Medinan community". Watt relates that "no important clan of Jews was left in Medina" but he and Paret also note that Muhammad did not clear all Jews out of Medina.

Aiming at placing the events in their historical context, Watt points to the "harsh political circumstances of that era" and argues that the treatment of Qurayza was regular Arab practice ("but on a larger scale than usual"). Similar statements are made by Stillman, Paret, Lewis and Rodinson. On the other hand, Michael Lecker and Irving Zeitlin consider the events "unprecedented in the Arab peninsula - a novelty" and state that "prior to Islam, the annihilation of an adversary was never an aim of war." Similar statements are made by Hirschberg and Baron.

Some authors assert that the judgement of Sa'd ibn Mua'dh was conducted according to laws of Torah. Muhammad Hamidullah goes further and says that Sa'd "applied to them their own Biblical law [...] and their own practice." No contemporaneous source says explicitly that Sa'd based his judgment on the Torah. Moreover, the respective verses of the Torah make no mention of treason or breach of faith, and the Jewish law as it existed at the time and as it is still understood today applies these Torah verses only to the situation of the conquest of Canaan under Joshua, and not to any other period of history.

Legacy
The killing of the Banu Qurayza has been used polemically in modern times to either support the idea of a timeless treachery of Jews towards Muslims (e.g. in speeches of Egyptian President Anwar Sadat in 1972 or Pakistani President Pervez Musharraf in 2001) or that of timeless cruelty of Muslims towards Jews and the intrinsic violence of Muslims in general.

The fate of the Banu Qurayza became the subject of Shaul Tchernichovsky's Hebrew poem Ha-aharon li-Venei Kuraita (The Last of the Banu Qurayza).

General references

 * Encyclopaedia of Islam. Ed. P. Bearman et al., Leiden: Brill, 1960–2005.
 * Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House, 1997. ISBN 965-07-0665-8
 * Shorter Encyclopaedia of Islam. Ed. Hamilton A. R. Gibb, Johannes Hendrik Kramers. Leiden:Brill, 1953.
 * Handwörterbuch des Islam. Ed. A. J. Wensinck, J. H. Kramers. Leiden: Brill, 1941.
 * Muhammad: His Life Based on the Earliest Sources. Dr. Martin Lings, Islamic Texts Society, 1983. ISBN 978-0946621330

Books and articles

Jewish tribes

 * Arafat, Walid N., "New Light on the Story of Banu Qurayza and the Jews of Medina", in: JRAS 1976, p. 100-107.
 * Ahmad, Barakat, Muhammad and the Jews, a Re-examination, New Delhi. Vikas Publishing House for Indian Institute of Islamic studies. 1979
 * Baron, Salo Wittmeyer. A Social and Religious History of the Jews. Volume III: Heirs of Rome and Persia. Columbia University Press, 1957.
 * Firestone, Reuven, "The failure of a Jewish program of public satire in the squares of Medina", in: Judaism (Fall 1997).
 * Hirschberg, Hayyim Ze'ev, Yisrael Ba'Arav. Tel Aviv: Mossad Bialik, 1946.
 * Lecker, Michael, "On Arabs of the Banū Kilāb executed together with the Jewish Banū Qurayza", in: Jerusalem Studies in Arabic and Islam 19 (1995), p. 69.
 * Newby, Gordon Darnell, A History of the Jews of Arabia: From Ancient Times to Their Eclipse Under Islam (Studies in Comparative Religion). University of South Carolina Press, 1988.
 * Lewis, Bernard, The Jews of Islam. Princeton University Press, 2004.
 * Lewis, Bernard, The Political Language of Islam, University of Chicago Press, 1991.
 * Munir, Muhammad, [https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2431824 "Some Reflections on the Story of Banu Qurayzah: A Re-evaluation of Ibn Ishaq's Account", Islamabad Law Review, Vol. 1, No. 2. (April–June 2016), p. 7-28.
 * Nemoy, Leon, "Barakat Ahmad's 'Muhammad and the Jews'", in: The Jewish Quarterly Review, New Series, vol. 72, No. 4. (April 1982), p. 325.
 * Rubin, Uri, "The Assassination of Kaʿb b. al-Ashraf", Oriens 32 (1990), p. 65-71.
 * Rubin, Uri, "The Assassination of Kaʿb b. al-Ashraf", Oriens 32 (1990), p. 65-71.

 * Further reading
 * Lecker, Michael, Jews and Arabs in Pre- And Early Islamic Arabia. Ashgate Publishing, 1999.

Background: Muhammad, Islam and Arabia

 * Abu-Nimer, Mohammed, "A Framework for Nonviolence and Peacebuilding in Islam", in: Journal of Law and Religion Volume 15, No. 1/2 (2000-2001), p. 217-265.
 * Adil, Hajjah Amina, Muhammad: The Messenger of Islam. Islamic Supreme Council of America, 2002.
 * Ananikian, M. H., "Tahrif or the alteration of the bible according to the Moslems", in: The Muslim World Volume 14, Issue 1 (January 1924), p. 63-64.
 * Ayoub, Mahmoud, "Dhimmah in Qur'an and Hadith", in: Arab Studies Quarterly 5 (1983), p. 179.
 * Brown, Daniel W., A New Introduction to Islam. Blackwell Publishing, 2003. ISBN 0631216049
 * Firestone, Reuven, Jihad: The Origin of Holy War in Islam. Oxford University Press, 1999. ISBN 0-19-512580-0
 * Hashmi, Sohail H., Buchanan, Allen E. & Moore, Margaret, States, Nations, and Borders: The Ethics of Making Boundaries. Cambridge University Press, 2003.
 * Hawting, Gerald R. & Shareef, Abdul-Kader A., Approaches to the Qur'an. Routledge, 1993. ISBN 0415057558
 * Heck, Gene W., "Arabia Without Spices: An Alternate Hypothesis", in: Journal of the American Oriental Society 123 (2003), p. 547-567.
 * Hodgson, Marshall G.S., The Venture of Islam. University of Chicago Press, 1974.
 * Inamdar, Subhash, Muhammad and the Rise of Islam: The Creation of Group Identity. Psychosocial Press, 2001.
 * Khadduri, Majid, War and Peace in the Law of Islam. Johns Hopkins Press, 1955.
 * Lings, Muhammad: His Life Based on the Earliest Sources, p. 229-233.
 * Meri, Josef W., Medieval Islamic Civilization: An Encyclopedia. Routledge, 2005. ISBN 0415966906.
 * Muir, William, A Life of Mahomet and History of Islam to the Era of the Hegira, vol. 3. London: Smith, Elder & Co, 1861.
 * Nomani, Shibli, Sirat al-Nabi. Karachi: Pakistan Historical Society, 1970.
 * Norcliffe, David, Islam: Faith and Practice. Sussex Academic Press, 1999.
 * Paret, Rudi, Mohammed und der Koran. Geschichte und Verkündigung des arabischen Propheten.
 * Peters, Francis E., Islam. A Guide for Jews and Christians. Princeton University Press, 2003.
 * Peterson, Daniel C., Muhammad: the prophet of God. Grand Rapids, Michigan: William B. Eerdmans, 2007.
 * Ramadan, Tariq, In the Footsteps of the Prophet. New York: Oxford University Press, 2007.
 * Rodinson, Maxime, Muhammad: Prophet of Islam, Tauris Parke Paperbacks, 2002. ISBN 1860648274
 * Watt, William Montgomery, "Muhammad", in: The Cambridge History of Islam, vol. 1. Cambridge University Press, 1970.
 * Watt, William Montgomery, Muhammad: Prophet and Statesman. Oxford University Press, 1961.
 * Watt, William Montgomery, Muhammad at Medina, 1956.
 * Zeitlin, Irving, The Historical Muhammad. Polity Press 2007. ISBN 0745639984
 * Zeitlin, Irving, The Historical Muhammad. Polity Press 2007. ISBN 0745639984

title: Banu Qurayza


text: File:Underworld.dubnobasswithmyheadman.jpg


text:
Hero (2001 TV series)

Hero is a Japanese drama series that aired in Japan on Fuji TV in 2001.

Hero achieved the highest Japanese TV drama ratings record in 25 years (average audience share over the entire series = 34.3%). It was so successful that it spawned a 2006 miniseries and a feature film entitled Hero: The Movie which reached #3 on the 2007 top-grossing film chart in Japan.

Starting July 2014, Fuji TV aired a second series entitled Hero 2, which had Takuya Kimura reprising his role.

Plot
Kuryu Kohei is a young public prosecutor who gets transferred to a division in Tokyo from Aomori. Kuryu is unlike a typical prosecutor; he refuses to wear a suit and tie, opting for casual clothing, his trademark orange down jacket and stylish boots. He looks and behaves more like a Generation X slacker. He is known for always buying bizarre items from infomercials and the home shopping network. Kuryu is a high-school dropout who was falsely accused of a felony, cleared only by a public prosecutor who took the time to uncover the facts. This has inspired Kuryu to abandon his delinquent lifestyle, take his high school equivalency, study for the bar exam and pass with flying colours. Also, when he was 17 yrs old, he was arrested whilst trying to protect a friend. [ Hero season 1, ep 10.]

Kuryu's brilliant investigative instincts and determination make him well-suited as an investigator and advocate. Kuryu's job is to interview suspects and decide whether to proceed with pressing charges against them. However, unlike his colleagues, rather than sit behind a desk and rubber-stamp suspects for trial, Kuryu will leave the office and (literally) do the legwork, go the extra mile and doggedly pursue the truth. However, his unorthodox approach generally generates a lot of antagonism and negative publicity.

Kuryu's colleagues are all concerned with status and position and do not think highly of Kuryu or his eccentricities. Amamiya Maiko, his paralegal assistant, is concerned with attaining her law credentials and becoming a full prosecutor. At first, she believes Kuryu's addition may help her chances but at the beginning of the series comes to detest Kuryu. Kuryu doesn't care too much how he is viewed and only cares about uncovering the truth of criminal allegations.

Throughout the series, Kuryu uncovers coerced confessions, unethical legal practices, corruption, obstruction from overzealous cops, sensationalistic media, interference from politicians and well connected, powerful elites. Over the course of the series, his idealism and dogged pursuit for truth and justice ignite a similar passion in his colleagues, especially Amamiya.

By the end of the series, Kuryu is transferred to Ishigaki Island because of all the commotion he causes.

A running gag of the series was the bartender who miraculously and instantly produced anything a person asked for, even if it was something rare, obscure or unlikely to be expected at a Japanese bar. The bar tender would never say a word except "Aru yo." (meaning "I got it"). He would even produce the obscure items that Kuryu couldn't get from the infomercial channel. The character even appears as a sushi chef in the rural village of the 2006 special. Kuryu asks the chef if he is the same person, twin brother or close relative of the Tokyo bar tender, but the chef characteristically says nothing, only "Aru yo" when asked for items.

2006 TV special
The popularity of the 2001 series spawned a two-hour special in 2006. In the special, 5 years has passed since the events of the TV series. Kuryu has been transferred from Ishigaki to Sapporo and finally ends up assigned to a small coastal village in rural Yamaguchi Prefecture. There, he inspires a new group of small town prosecutors and paralegals while investigating a murder possibly implicating a favorite local politician. The events of this special lead into the 2007 feature film.

Hero 2 (2014 TV series)
This series takes place 7 years after the events of the feature film. Kuryu returns to the same Tokyo office from the first series and feature film. Also reprising their roles will be Kadano Takuzo, Kohinata Fumio, Yashima Norito and Tanaka Yoji. Bokuzo Masana, who had a nonspeaking role as the security guard in the first series (and feature film), is promoted to a series regular. His character is now a paralegal. New cast members will be Sugimoto Tetta, Hamada Gaku, Matsushige Yutaka, and Yoshida Yo, as well as Kitagawa Keiko, who will be Kuryu's new assistant paralegal.

Katsumura Masanobu makes a cameo appearance in the first and tenth episode, while Otsuka Nene guest stars in the 4th episode. Kuryu's love interest from the first series and film, Amamiya (played by Matsu Takako), does not appear though she is mentioned a few times. When asked about Amamiya's whereabouts or his current relationship with her, Kuryu refuses to answer except to say "not everything works out"

Hero (2015 feature film)
Kuryu and the cast of characters from the second TV series appeared in a 2015 feature film (not to be confused with the 2015 Bollywood film of the same name), featuring the return of Amamiya.

It reached the third highest-grossing position in the 2015 Japanese box office.

Supporting cast (2001)
Naoko Iijima, Ryō (りょう), Yōji Tanaka

Supporting cast (2014)
Yōji Tanaka, Naotarō Moriyama (ep.1), Shōsuke Tanihara (ep.2)

Production notes

 * The sound track and music scores for the series are available. The theme song, "Can You Keep a Secret?", is performed by the Japanese pop superstar Hikaru Utada.
 * Utada made her television acting debut in a guest appearance in episode 8 of the drama. She appeared as a waitress and was on screen for only 14 seconds, bringing the series its peak TV rating (36.8%). When asked if she would like to take on bigger roles, Utada replied that this wasn't the path she would like to be in.

Ratings
In the tables below, the blue numbers represent the lowest ratings and the red numbers represent the highest ratings.

title: Hero (2001 TV series)


text:
Talk:Interstate 580 (California)

Section 1.2, Express Lanes, will need further attention
Thank you, Zzyzx11, for editing the article to show that the express lanes are now open, and providing an excellent reference (currently #11). However, I am revising your edit on an important point. You had "Solo drivers are required to use a FasTrak transponder", implying that carpools do not require a FasTrak transponder. I had heard differently, so I went to ref. 11, which appears to be authoritative. According to ref. 11 and a linked page, all users of the express lanes must have a transponder. Furthermore, the requirement for those exempt from tolls (especially carpools) is stricter if they want to benefit from their exemption. They cannot use the standard Fastrak transponder, but instead need a "FasTrak Flex toll tag". This is a lot of detail for a Wikipedia article. To provide at least a partial improvement, I have simply edited the sentence from:

Solo drivers are required to use a FasTrak transponder.

to:

All drivers are required to use a transponder. A new version of the transponder is needed in some cases. (ref. 11)

Ref. 11 is a web page, so I have changed the access date. My edits may not be correct, and Zzyzx11 and others are encouraged to revise further if needed. Oaklandguy (talk) 10:04, 26 February 2016 (UTC)

title: Talk:Interstate 580 (California)


text:
Lake Forest Country Day School

Lake Forest Country Day School (LFCDS), founded in 1888, is a coeducational, independent preK-8 school located on a 29-acre campus in Lake Forest, Illinois, USA, a suburb approximately 30 miles north of Chicago. The School serves families from more than 34 communities. The School is affiliated with the Country Day School movement and is a member of The National Association of Independent Schools, The Independent Schools Association of the Central States, The Lake Michigan Association of Independent Schools and The Secondary School Admission Testing Board.

The school has a House System. The system does not, however, have any disciplinary aims or purpose. The houses are named after the school's four most prominent founders. They are the Alcott House, whose house color is purple, the Bell House, whose color is yellow, the Farwell house, whose color is blue, and the Mason house, whose color is red. The system is to bring a cross-grade feeling of unity throughout the school. The students all have buddies, all of which have a fairly wide age difference.

title: Lake Forest Country Day School


text:
Applegate Trail

The Applegate Trail was an emigrant trail through the present-day U.S. states of Idaho, Nevada, California, and Oregon used in the mid-19th century by emigrants on the American frontier. It was originally intended as a less dangerous alternative to the Oregon Trail by which to reach the Oregon Territory. Much of the route was coterminous with the California Trail.

Background
In 1843, part of the Applegate family of Missouri headed west along the Oregon Trail to the Oregon Country. Brothers Charles, Jesse, and Lindsay led their families through many hardships along the trail, including the loss of two children on the journey down the Columbia River. These experiences influenced the family to find an easier and safer way to the Willamette Valley.

In 1846, the Oregon Provisional Legislature allowed the Applegates and others to attempt to find a more southerly route to Oregon. The group began the trek on June 25, 1846, with Jesse Applegate, Lindsay Applegate, David Goff, John Owen, B. F. Burch, W. Sportsman, Robert Smith, a Mr. Goodhue, J. Jones, B. Ausbuan, and Levi Scott starting the survey. Leaving La Creole, the party spent three and a half months surveying a route to Fort Hall in present-day Idaho. At that location, the Applegate Trail departed the main branch of the Oregon Trail. On the return trip, the group brought approximately 150 immigrants along the new southern route, also known as the South Road, South Emigrant Trail or the Scott-Applegate Trail.

Route
From Fort Hall, the route headed south following the Humboldt River before passing through the Black Rock Desert in present-day Nevada. The trail then entered Northern California and passed Goose and Tule lakes. After crossing the Lost River, the route then crossed the Klamath Basin and the Cascade Range into Southern Oregon. The trail followed Keene Creek to the Siskiyou Mountains, then Bear Creek and the Rogue River. Heading north from there, the route crossed the Umpqua River before crossing the Calapooya Mountains into the southern Willamette Valley.

Subsequent history
After the initial party traveled the trail, it continued to be used and improved over the next few decades. In 1848, when news of the California Gold Rush reached the Willamette Valley, many settlers including Jesse and Lindsay Applegate left Oregon for the gold fields and used the trail to reach northern California. On August 3, 1992, the Applegate Trail became a National Historic Trail as part of the California National Historic Trail. The Nevada section of the trail is listed on the National Register of Historic Places as the Applegate-Lassen Trail.

title: Applegate Trail


text:
Wikipedia:Articles for deletion/Morning Glory (webcomic)

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. Mackensen (talk) 23:05, 14 Jun 2005 (UTC)

Morning Glory (webcomic)
Non-notable webcomic. Does not meet guidelines for inclusion (fewer than 100 strips). Google for "Morning Glory" webcomic gets no relevant hits (although it does bring up another webcomic called "Morning Glory", which seems to be a broken Angelfire page). Alexa test is inapplicable, as it does not have a domain of its own. — Gwalla | Talk 22:01, 30 May 2005 (UTC)
 * Delete. --Sn0wflake 23:13, 30 May 2005 (UTC)
 * Keep. It's only a few comics away from 100 anyway. 80.3.0.42 10:07, 1 Jun 2005 (UTC)
 * Note - above IP actually has several hundred contributions (although we don't know if it's all the same person). -- BD2412 talk 03:23, 2005 Jun 4 (UTC)
 * It's the British ISP NTL's transparent proxy. 80.3.0.42 21:57, 6 Jun 2005 (UTC)
 * Delete, by the way - not notable. -- BD2412 talk 03:23, 2005 Jun 4 (UTC)
 * Delete. nonnotable. mikka (t) 14:45, 11 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:
Ray Mitchell

Raymond Mitchell (October 6, 1897, in Gilbert Plains, Manitoba – June 15, 1984) was a politician in Manitoba, Canada. He served in the Legislative Assembly of Manitoba as a Liberal-Progressive from 1949 to 1958.

Mitchell was educated at Grandview, Manitoba and worked as a farmer and rancher. He served on the Board of Grain Commissioners of Canada, as a reeve for Grandview and was president of the Union of Manitoba Municipalities.

He first campaigned for the Manitoba legislature in the 1941 provincial election, but lost to Stanley Fox of the Social Credit League by over 600 votes in the Gilbert Plains constituency. Both Mitchell and Fox were supporters of the coalition government led by Premier John Bracken. Mitchell defeated Fox for the coalition nomination in the 1949 provincial election, and went on to defeat CCF candidate Jacob Schulz by 330 votes on election day.

Mitchell was re-elected in the 1953 election, defeating CCF candidate Robert J. Wilson. He served as a backbench supporter of Douglas Campbell's government during his time in the legislature.

In the 1958 election, he lost to Keith Alexander of the Progressive Conservative Party by 198 votes in the redistributed constituency of Roblin. He attempted a political comeback in the 1959 election, but finished third in the riding.

Mitchell served as mayor for Grandview from 1972 to 1974.

title: Ray Mitchell


text:
Wikipedia talk:Featured article candidates/Starfleet ranks and insignia/archive1

Debate on validity as Featured Article Candidate
Though I still loathe having to be the party pooper. Writing about Star Trek or certain aspects of it is very relevant due to its cultural impact. That we tolerate trekkies filling Wikipedia with enormous amounts of Star Trek-minutiae is also something I consider a must, but this FAC is an obvious abuse of this tolerance. I would certainly like to somehow include "No articles on meta-details of entertainment without general relevance to anyone but the fans themselves" in the criteria, but this is not reasonble since instruction creep is always a dangerous thing. I really don't think it should be necessary to point out that having FAs — our representation of the finest we have to offer to our readers — treating pure fictionalized details that that are relevant only to trekkies and only to the ranks themselves though it were an academic subject is very bad for our reputation. I can only hope that Husnock will understand my point here and use his competence to get his articles that deal with real-world armies and fleets like ranks and insignia of the Schutzstaffel to FA status instead. / Peter Isotalo 11:00, May 28, 2005 (UTC)
 * We've been over this already. "We" aren't "tolerating" Star Trek articles; the amount of detail you find on Wikipedia about obscure subjects is what makes Wikipedia even worth considering over printed, more easily verifiable, and more authoritative sources in the first place. I find your comment, which reeks of ill-advised conformism and conservatism, borderline insulting for anyone who's been involved in writing articles about fiction on Wikipedia. I doubt you would make "very critical comments" on a nomination about "purely fictionalized" world literature novels. I will not support this article because I feel it contains way too much low quality images for its own good, but people need to finally understand that even articles you wouldn't normally find in other reference works can have their place on the FA page. Phil s 17:47, 28 May 2005 (UTC)
 * Excellent points from Phils. My own views is that this article is not about trekkies sitting in their basements watching Star Trek and engaged in a topic which no one else has any interest in in.  This article is about society.  The producers of Star Trek, over the past forty years, have developed a fictional military-like force in Starfleet and have written plots, series, and episodes that have woven and interlinked.  The ranks and badges of this fictional group are of interest in how they have evoloved in this popular icon of American society.  By last count, there were nearly 2 million people in the US alone who found Star Trek of interest.  Now, these other points, sorry you don't like Star Trek but there is no law, rule, or regulation that I know of which states an article on a fictional subject can't be a featured article.  I give you case in point: the article "Dalek".  Dalek's aren't real (for the sake of the London, England population I hope not)! yet there it sits as a featured article.  My final point, to be fair, I thank the user above for voicing a comment and not an object.  That was a serious problem last time, with at least three people objecting to the article on inactionable grounds, saying they just didnt like it, and two people calling the article names.  So, sorry you don't like Star Trek, sorry you don't really care for this article, but I will not withdraw the FAC nomination and hope that this at last is recognized for the work and time that has gone into it. -Husnock 18:19, 28 May 2005 (UTC)
 * In the interests of fairness, as one of the principal editors that got Dalek up to speed when it was nominated (not by myself) for FA, I should point out that the Dalek has had real world impact - it is a word in the English dictionary, it is instantly recognisable in British popular culture, there are sections on the Dalekmania of the mid 1960s, why they were so iconic, their impact on Doctor Who 's popularity and merchandising in addition to the fictional aspects. So there's more to it than purely fictional elements, and those real world elements are substantial enough to balance out the fictional ones. --khaosworks 22:22, May 30, 2005 (UTC)
 * If you cant tollerate trekkies you are discarding a lot of users. Stephen Hawking is a trekkie btw. We have episode details for star trek dr.who and various other fictional works such as shakesperes Hamlet. FAC means article is exceptionaly informative on topic. --Cool Cat My Talk 23:32, 28 May 2005 (UTC)
 * I was very, very clear last time that this is not about sci-fi or even Star Trek being invalid. It's about going into minutiae of fiction that is just not in the least bit academic and only barely encyclopedic (that means I wouldn't vote to delete it). Just like dalek, FACs on Mr. Spock, Klingon or even warp drive is certainly acceptable, but this it just not encyclopedic enough. The point is that it sheds little or no light on the Star Trek phonomena as whole.
 * And you're damned right that I most likely wouldn't protest about an FAC on major novels — as long as they didn't pick something as insignificant as costume of Farewell to arms, weapons of Lord of the Rings or lovers of Lolita, because that's on the exact same level of super-minutiae as this nomination. Accepting an article into Wikipedia is absolutely not the same as saying any one of these could become an FAC. We must have literally hundreds of thousands of articles, fiction and non-fiction, that couldn't make it in a million years. Hell, even my own specialty, linguistics, has gobs of articles that I would frown on if they were nominated for FAC even if I would never go so far as VfD:ing them.
 * Considering the controversy of this topic, you should all be a lot more humble, self-critical and forthcoming about suggestions for improvements instead of simply getting defensive and throwing wild and unfounded criticism around you. Most of the other people objecting have raised valid criticism, but have unfortunately done so in a quite uncivil fashion. It's however still up to the authors of the article and those nominating to convince those objecting of its suitability as an FA, not the other way around.
 * Peter Isotalo 11:43, May 29, 2005 (UTC)
 * I will state phrases from your own words: "minutiae of fiction", "not in the least bit academic", "barely encyclopedic", "sheds little or no light on the Star Trek phonomena". It is clear that you have some pretty strong feelings against the article but those statements above are not only untrue, very biased, but rather narrow-minded.  As stated above, this article is about how the franchise of Star Trek has developed these ranks over the past forty years and has incorporated them into numerous television productions, literature sources, and films.  I am sorry that you feel such for this article, as there is apparently nothing that will change your mind.  In any event, your thoughts have been recorded here. To not tie up the vote page, I suggest further debates on this be moved to the discussion/talk page of the article itself. -Husnock 18:47, 29 May 2005 (UTC)
 * Well, it's interesting to see that you respond to criticism of your work and concerns over the quality of future FACs by directing incivilities and personal attacks against me and accusing me of... well... lying. This despite my poiting out that Star Trek isn't the issue, but rather the extreme level of detail. I mean, seriously, who are you kidding about ranks being an indespensible part of Star Trek and the analysis of its culturual impact? Have you ever considered that your own fascination with ranks might be clouding your judgement just a tad? I think I've made my point, though. Good luck with the nomination.
 * Peter Isotalo 22:24, May 29, 2005 (UTC)
 * Does anyone object to moving this debate to the discussion page of the article? I can also leave a link on this page to indicate the move.  This entire section doesnt seem to be about objecting or supporting a featured article candidate, but rather whether or not the nomination should even have been made.  Opinions? -Husnock 23:50, 29 May 2005 (UTC)
 * There is an ongoing discussion on the WP:FAC talk page about featured articles with "non-notable" or "obscure" subjects, if you wish to join in. (However, I did not intend to specifically discuss the ranks and insignia of Starfleet article; in fact, I don't support this FAC, I just do not agree with objections based on the subject). Phil s 07:16, 30 May 2005 (UTC)
 * This is not an appropriate place to make this objection. The best place would be on Votes for deletion, I would suggest that if you believe this article is not notable enough to be an encyclopedia article then you list it. I would suggest that you make a note on the VfD that it is nothing personal, it is just a notability problem. I don't think you'll win however. - Ta bu shi da yu 08:15, 30 May 2005 (UTC)
 * I think we should move the comments about the article's validity to the talk page of the FAC page. Zscout370 (Sound Off) 15:24, 30 May 2005 (UTC)

Later assesments
Sure its easy to tie star trek to the real world: Who would care about US Navy ranks aside from the fans of US navy and US navy personel. Or the importance of a random ex-politican or any politician aside from "fans" of politics or political history. If you have an issue with whats relevant and what isnt, you should put articles on VfD. If it doesnt get deleted you cant be complaining about their relevance. FAC criteria does not have an objection against the Daleks. --Cool Cat My Talk 14:30, 26 Jun 2005 (UTC)
 * Several races such as the romulans represent the russians. Ferengi represents greedy (and perhaps too capitalist) humans.
 * The xindi attack represents sep-11th.
 * The bridge of kirks enterprise had racial and ethnic diversity. This was deliberate. In the mids of "commie phear" he had a russian on the bridge! As well as a japaneese, in the 60's scars of ww2 wasnt far away. At least on the general public. I can tie the insignia to the real world as well.

If your objection of it being FAC is its notability feel free to VfD it, as if something isnt significant enough it does not belong to wikipedia. I cannot tell you why someone would want to for example read about gravity. People have theri reasons. Gravity is not a very discrete topic. Its a "notable" article what ever that means. Canada is also notable. I don't see the significance of US naval ranks or any ranks more significant than Starfleet ranks and insignia aside from being "real" ranks. Wikipedia supposed to be a knowlege database. FAC exists to elect well written articles, informative in content and looks right. --Cool Cat My Talk 19:30, 26 Jun 2005 (UTC)
 * Wikipedia supposed to be a knowlege database. No, Wikipedia is supposed to be an encyclopedia, hence many of the objections to this article being featured. Ambi 28 June 2005 14:31 (UTC)