text:
Ambala Pathi

Ambala Pathi (அம்பல பதி), also known as Pallathu pathi or Moolakunda pathi, is one of the primary pathi of the Ayyavazhi, and the second important pilgrim center of Ayyavazhi and the place where Ayya Vaikundar is said to have unified all divine power into himself by symbolic marriages.

According to Ayyavazhi legends, Ayya Vaikundar, an incarnation of god, as per the instruction in Vinchai by Narayana unified six female deities into himself in various forms such as Siva, Brahma, etc. Because of these events, this Pathi obtained religious importance next to Swamithope pathi. Before this Pathi there existed a Kali temple at the spot. It was changed by Ayya into a Pathi.

Akilam gives almost an equal status and importance for Ambalappathi with Swamithope pathi.

History
Vaikundar, after incarnating from the sea, came to Detchanam carrying the Great Tavam and other incarnational activities. Before, during the Vinchai, Vaikundar had promised to Narayana that he would go to Ambalappathi after completing the incarnational activities in Swamithope. Narayana sensed that it was now time for that, but felt that he had no right to order Vaikundar directly. So Narayan decided to remind Vaikundar indirectly. For that, he ordered Samala devi to take away two of the Seven Virgins. When two of them died, the whole mass of people were shocked and assembled before Vaikundar.

A man in the midst of the crowd stood up and told about the dream he  had had a few days before. In the dream, Narayana said, "Vaikundar had forgotten the work which was given by me. His duty of destroying the Kali has been forgotten by him because of his joyful climate with the virgins". Hearing this Vaikundar proceeded towards Ambalappathi.

He stayed at Pallam near Manakkudy for two years for completing the incarnational activities. This place is called Ambalappathi. Ayya Vaikundar was a Shiva-sorub (taking the form of Siva) at this place. As a Shiva-sorubi, Ayya assumed the powers of Parvathi and Bhagavathi. As Muruga, he assumed the powers of Valli and Dheivanai. As Brahma, he also assumed the powers of Madaikattal. It was from this place that the devotees took Ayya on horseback to such villages as Kadambankulam and Pambankulam. Ayya established Nizhal Thangals in these villages. Later, at the end of the second year, Ayya Vaikundar returned to Swamithoppe.

Legendary
The former name of Ambalappathi was Kurali Vadalivilai, and the land is owned by Latchumanan Potthi. Once there was Siva and Kali temple where the Ambalappathi is located now. To conduct pooja in the temple this, Letchumanan Potthi use to come daily to this temple. At that time, Ayya in the form of a mendicant, sit beneath a Pipal tree, pretend to be a newcomer and use to collect information about this temple with Latchumanan Potthi. Then he asked Latchumanan Potthi to open the temple. Hearing this Latchumanan Potthi asked five panam (a then currency) to open, and five Panam to close; so totally ten panam to show the deity. Ayya replied, "If the one who present inside is my sister, then the door will open itself." The door opened immediately, and Ayya went inside.

Then after when Ayya asked Latchumanan Potthi for some water to drink. Potthi answered that it was hard to fetch water in that jungle. Hearing this Ayya pointed the Perambu (cane) to a spot there and asked Potthi to dig. When he did so water squeezed from the earth. It was this the present Muthirikkinaru of Ambalappathi.

Then for some days Ayya stayed there and performed several miracles beneath a Pipal tree there. After, Latchumanan Potthi donated that land to Ayya.

Location and Religious status
Later, on this very spot the followers of Ayya constructed a Pathi and conducted daily Panividai. Now, this Pathi is managed by the descendants of the people who constructed the Pathi. Every year, Kodiyettru Thirunal including Car festivals are conducted in this Pathi. There are many Vahanas to carry Ayya Vaikundar around the Pathi. It lies 8 kilometers south-east to Nagercoil, the capital of Kanyakumari district and 11 kilometers west to Kanyakumari, the southern tip of the Indian sub-continent. It also lies halfway between the towns of Rajakkamangalam and Kanyakumari on the Western Coastal Road. There is a direct bus service from Nagercoil to this Pathi. Ambala Pathi is located at 8.05°N, 77.27°W

Since Ayya Vaikundar unified all the different divine powers into himself and revealed his supremacy here in Ambala Pathi, this is one of the most important Pilgrim centers for Ayyavazhi people, next to Swamithoppe. Akilam the primary scripture of Ayyavazhi, gives though not a greater, but an equal status for Ambalappathi with Swamithope pathi. This Pathi is also called Pallathu pathi and Mulakunda pathi.

Architecture and Structure
The Palliyarai of Ambalappathi is said to be constructed during the period of Ayya. It was surrounded by the inner corridor. This inner corridor is called Tatuva Kottagai and it earn its name from its unique architecture planning. It was a tiled roof structure and is designed that 96 wooden beams starting from the end of the corridor and converge into a single wooden pot mounted at the center of the roof, which symbolises the 96 Tatvas of the human body. There is no other external support for this roof other that the four walls of the corridor.

In front of this inner corridor, there is a hall in which the prayers are conducted. The Vahana purai is in the left and the Unpan purai is located right to the central hall. Vadakku vaasal, the northern entrance is located on the right of the Palliyarai. And the Sivaye medai is located left to the central prayer hall. The Flag mast is placed in front of the prayer hall. The outer corridor is constructed enclosing all these. The Thear mandapam, which houses the temple car is located 100 feet east to the prayer hall.

The Muthirikkinaru is located 50 meters north-eastern corrnor of the Pathi. Near this well there is a separate monument constructed similar to Hindu architecture near the pipal tree, which is believed to be the place where Ayya use to rest as per a legendary. But this structure doesn't include any images or idols of god-heads of Hinduism. But constitutes only the images of Ayyavazhi symbols. The Four-car street surrounds the whole of the Pathi, excluding Muthirikkinaru.

Prayers and Festivals
Though the Panivdais are conducted thrice a day the special panividais are on every Tuesday. Every Tuesday is considered a festival day in Ambalappathi. The Akilam is read during these festival days. At the end, the Vahanam eduppu is conducted. The festival then closes with Anna Dharmams.

The Kodiyettru Thirunal in Ambalappathi is conducted during the Tamil month of Aippsi (October/November). Ayya Vaikunda Avataram is also celebrated in a grand scale in Ambalappathi. The Thiru Edu Vasippu, the festival during which Akilam is read melodiously, also takes place.

title: Ambala Pathi


text:
Wikipedia:Articles for deletion/Adam Yoshida

 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. Golbez 07:15, Jun 18, 2005 (UTC)

Adam Yoshida

 * Delete vanity. Revolución 19:42, 11 Jun 2005 (UTC)
 * Delete vanity. You 19:46, Jun 11, 2005 (UTC)
 * Delete vanity. JamesBurns 05:33, 12 Jun 2005 (UTC)
 * Comment: Do all the 28,000 Google hits on "Adam Yoshida" concern this person? Is that normal for a blogger? Uppland 09:56, 12 Jun 2005 (UTC)
 * Delete vanity. No, all the 28,000 google hits do not pertain to the blogger, many are just random people online who share the same name. "Adam Yoshida"+ultra-conservative nets less than 200 results. Furthermore, nearly all of the results that do pertain to this man originate either on his own blog, or on "DoucheBlog" which is some sort of website that criticizes him. Not notable. -CunningLinguist 12:26, 12 Jun 2005 (UTC)
 * I have to disagree and vote Keep. Adam Yoshida is quite notable in the blogosphere (and on Usenet). I had heard of him long before this article was created. Firebug 03:16, 13 Jun 2005 (UTC)
 * By the way, I can assure you that if Yoshida himself had actually written this article, it would have been nowhere near this sober. Firebug 03:18, 13 Jun 2005 (UTC)
 * STRONG KEEP [I believe that deleting this article would constitute censorship of valid viewpoints]. STORM LEGION666 15:47, 14 Jun 2005 (UTC) — (The text in brackets was originally written by Newkidd and has been refactored by android per WP:RPA.)
 * Welcome to Wikipedia, STORM LEGION666. I've noticed that, with you're newly created user account, you've already managed to cast votes much like this one in seven vfd's (although you've done nothing else). -- BD2412 talk 16:23, 2005 Jun 14 (UTC)
 * I have reported this user for Vandalism in progress. Please remove this paragraph when problem solved. -Snorre/Antwelm 16:38, 14 Jun 2005 (UTC)

 * Delete, by the way. Vanity. -- BD2412 talk 16:23, 2005 Jun 14 (UTC)
 * Delete nonnotable.mikka (t) 16:34, 14 Jun 2005 (UTC)
 * Delete. Non-notable.  Quale 19:59, 15 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 .

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


text:
Alternative libertaire

Alternative libertaire (AL, "Libertarian Alternative") was a French anarchist organization formed in 1991 which publishes a monthly magazine, actively participates in a variety of social movements, and is a participant in the Anarkismo.net project. In 2019 the organization merged into the Union Communiste Libertaire (UCL, "Libertarian Communist Union")

Alternative Libertaire, now UCL, identifies with various tendencies within the libertarian socialist current of anarchism including anarcho-communism and anarcho-syndicalism. It was also a member of the International Libertarian Solidarity network.

Ideology
The organization identifies with the revolutionary workers' movement drawn from the split in the First International (the International Workingmens' Association) in 1872. This was in opposition to the Marxists, whom Mikhail Bakunin regarded as authoritarian.

Alternative Libertaire's practical and ideological background has been summed up by the organisation as continuing from the following groups:
 * Bakunin and his supporters within the First International.
 * The revolutionary syndicalists of the French CGT before 1914.
 * The Makhnovists, and the Organizational Platform proposed by the exiled Russian anarchists.
 * Spanish anarcho-syndicalism, the Spanish Revolution 1936 and in particular the actions of the Friends of Durruti group.
 * The Libertarian Communist Federation (FCL) and the Libertarian Communist Manifesto by Georges Fontenis in 1954.
 * The Union des travailleurs communistes libertaires (Libertarian Communist Workers’ Union, UTCL), the works of Daniel Guérin and the Libertarian Communist Project of 1986.

Activity
Today Alternative Libertaire is developing its political action on two fronts:
 * The building of an alliance of social movements, to give political weight to the politics of the people against the institutionalised left.
 * The building of a libertarian communist current which fuels and is fuelled by the activities of the social movements.

AL militants are particularly involved in struggles in the workplace and in the unions, in the CGT or in SUD (sometimes in the CNT), in the fight against unemployment, for the right to housing, in the environmental movement and in the fight against patriarchy. Alternative Libertaire endeavours to link these conflicts in today’s society with the perspective of a break with capitalism and the state.

title: Alternative libertaire


text: Category:DVD interactive technology

title: Category:DVD interactive technology


text:
Sidney Shippard

Sir Sidney Godolphin Alexander Shippard, (29 May 1837 – 29 March 1902) was a British barrister and colonial administrator, who served as Resident Commissioner of the Bechuanaland Protectorate 1885–1895.

Early life and career
Shippard was the eldest son of Captain William Shippard, 29th Regiment (son of Rear Admiral Alexander Shippard), and Elizabeth Lydia Peters (daughter of Captain Joseph Peters). He was educated at King's College School and Oxford. Taking his degree in 1863, he was called to the bar as a member of the Inner Temple in 1867.

He then entered upon a long career in South Africa. He was attorney-general of Griqualand West from 1873 until 1877, when he was made acting recorder of the High Court of Griqualand. The next year, after clashes with the new Governor Henry Bartle Frere and the Lieutenant Governor of Griqualand West Sir William Owen Lanyon, he retired from the position.

From 1880 to 1885 he sat as a judge of the Supreme Court of the Cape Colony; and he was British commissioner on the Anglo-German commission in 1884-1885 for settling the claims of British subjects at Lüderitz Bay (German: Lüderitzbucht) and other parts of the south-west coast.

Bechuanaland
Shippard, while at Oxford in 1878, had discussed with Cecil Rhodes the plan of the projected British advance in south central Africa. He saw in the German annexation of Damaraland and Namaqualand the first step in a design to secure for Germany territory stretching from ocean to ocean – a design which if executed would have been fatal to the British position in South Africa. Consequently, when after the Warren expedition of 1885 he was chosen to organize the newly acquired British possessions in Bechuanaland he saw in his appointment an opportunity for forestalling the Germans, and also the Boer adventurers who likewise sought to be beforehand with Britain in the countries north of the Limpopo.

From his first establishment in Bechuanaland he kept up a friendly correspondence with the Matabele king Lobengula with the object of attaching him to the British cause. At the end of 1887 he went to Graham's Town with the hope of inducing the high commissioner (Sir Hercules Robinson afterwards Lord Rosmead) to sanction the conclusion of a treaty with Lobengula binding that ruler not to cede any part of his territory to any other power than England. "I used all my power of persuasion," Sir Sidney writes, "but failed to induce Lord Rosmead either to act on his own responsibility in the matter or to approach Her Majesty's government on the subject. As a last resource I telegraphed to Mr Rhodes, who was then busily engaged at Kimberley, to come down at once to Graham's Town and try the effect of his eloquence. He came, and by taking upon himself all pecuniary responsibility succeeded in obtaining the requisite sanction" (see article "Bechuanaland," by Sir S Shippard, in British Africa, London, 1899). The treaty was signed and British interests secured.

Shippard was thenceforth freer to devote himself to the special interests of Bechuanaland, which he governed with conspicuous success. He held the chief official position there from 1885 to 1895, being administrator, chief magistrate and president of the Land Commission for British Bechuanaland, and resident commissioner of the Bechuanaland Protectorate and the Kalahari. He was created Knight Commander of the Order of St Michael and St George (KCMG) in 1887. In 1896 he played an unofficial part in the negotiations between Sir Hercules Robinson and the Johannesburg reformers after the Jameson Raid. He then returned to England, where he died in London on 29 March 1902.

Family
Shippard was twice married. First, in 1864, Maria Stockenström, daughter of Sir Andries Stockenström. After her early death in 1870, he remarried Rosalind Ayshford Sanford, daughter of William Ayshford Sanford, of Nynehead Court, Somerset. Lady Shippard died in 1935.

title: Sidney Shippard


text:
Jörgen Jönsson

Ulf Peter Jörgen Jönsson (born 29 September 1972) is a Swedish former professional ice hockey player who last played for Färjestads BK of the Swedish Elitserien. He has represented the Team Sweden 285 times, making him the record holder for most games played in the national team. Jörgen Jönsson is also the older brother of former NHL-star Kenny Jönsson, and the two played 68 games in North America together as teammates. Jönsson was inducted into the IIHF Hall of Fame in 2019.

Career
Jönsson started his professional career in Rögle BK and has also played in the NHL (for the New York Islanders and Mighty Ducks of Anaheim), but chose moving home after one season because he wanted to be with his family. Jönsson is a highly respected player in the Swedish national team. During his career, he was the captain of Team Sweden, unless Mats Sundin was available. On 11 February 2007, he played in his 273rd game for the national team, breaking the record held by Jonas Bergqvist, eventually playing in 285 games for the national team.

Jönsson won Guldpucken (Sweden's player of the year) in 1997.

As of the World Championship 2006 he is the only player in history who has won Olympic gold, World Championship gold and the domestic (Elitserien) playoffs during one season.

On 9 April 2009, he retired from professional hockey. Färjestads BK, for whom Jönsson played 13 seasons, has retired no. 21 in his honor.

Prior to the 2009–10 season, Jönsson was named an assistant general manager of Färjestad. Prior to that season's playoffs, he was named an assistant coach of Färjestad. In the 2010–11 season Jönsson continued to work for Färjestad as an assistant coach. After the 2010–11 season, however, it was announced that he had decided to leave Färjestad as an assistant coach.

International
He has earned his two Olympic gold medals, two World Championship gold medals and five national gold medals and is one of Sweden's best known hockey players.

Jönsson was inducted into the IIHF Hall of Fame in 2019.

Personal life
His brother Kenny Jönsson is also a well-known Swedish ice hockey player who spent 11 seasons in the NHL, playing for the Toronto Maple Leafs and the New York Islanders.

title: Jörgen Jönsson


text:
Polish Soviet Socialist Republic

The Polish Soviet Socialist Republic, abbreviated to Polish SSR, was a proposal by the Provisional Polish Revolutionary Committee to establish a constituent republic of the Soviet Union for the Polish population, that emerged during the Polish–Soviet War in 1920. The idea assumed the formation of the Soviet republic from the territory of the Second Polish Republic, following Soviet victory in the war, however it was never executed, as Poland won the war in 1921.

History
The idea was proposed in 1920 by the Provisional Polish Revolutionary Committee during the Polish–Soviet War. It assumed the creation of a constituent republic of the Soviet Union for the Polish population from the conquered territories of the Second Polish Republic, following Soviet victory in the war.

The Provisional Polish Revolutionary Committee was formed by the Communist Party of the Soviet Union, as a provisional government from territories of Poland conquered during the war. It announced its governance over the state on 30 July 1920, in Białystok, the first major city west of the Curzon Line. The committee announced its plan to create a Polish SSR in its Manifesto to the Polish working class of towns and villages (Polish: Manifest do polskiego ludu roboczego miast i wsi) by Felix Dzerzhinsky, which was announced in Vilnius on 30 July 1920. It stated, that the committee planned to create the Soviet republic following the gaining of Bolshevik control of the entirety of Poland.

title: Polish Soviet Socialist Republic


text: File:The Aquabats - Charge! cover.jpg

title: File:The Aquabats - Charge! cover.jpg


text:
User:Wikilord

Hello, I am Wikilord and I'm 14 years old, I love videogames and the internet.

I am always watching this articles:

Star Fox

 * Aparoid Queen
 * Arwing
 * Corneria
 * Great Fox
 * Landmaster
 * List of Star Fox locations
 * Star Fox team
 * Star Wolf
 * Wolfen

Starwars

 * Palpatine

title: User:Wikilord


text:
Galician Soviet Socialist Republic

The Galician Socialist Soviet Republic was a short-lived, self-declared Bolshevik political entity that existed from 15 July to formally 21 September 1920 with the capital in the city of Tarnopol (Ternopil). The communist state was established during a successful counter-offensive of the Red Army in the summer of 1920 as part of the Polish-Soviet War and in the course of which the Polish-Ukrainian joint military force (Polish Ukrainian Front) was forced to retreat from its positions along the Dnieper that it secured earlier in 1920 all the way to the foothills of the Carpathian Mountains.

History
The republic became a buffer zone of the ongoing conflict within the area of the South-Western front of the Red Army. Due to the successful offensive in July 1920, the Soviet government also created the Polrevkom and had intentions of creating the Polish Socialist Soviet Republic. A similar, but less elaborate activity, of the communist Polrevkom, was related to the North-Western front of the Red Army (the "government" was seated in Białystok).

The Galician SSR was established on 15 July 1920 when the Galician Revolutionary Committee (Halrevkom), a revkom (provisional government) headed by Volodymyr Zatonsky (Vladimir Zatonsky) and created on 8 July in Kyiv under the auspices of the Communist Party of Bolsheviks of Ukraine (CP(b)U), issued its declaration.

The communist government moved to Tarnopol in Eastern Galicia on 1 August 1920 upon occupation of the region by the Red Army. The same day the Halrevkom adopted a decree "About establishing of Soviet power in Galicia". The national languages (of equal status) were declared to be Polish, Ukrainian and Yiddish. With its decrees, the communist government abolished private ownership of the means of production, established an eight-hour workday, separated church from state and nationalised church estates, established a single labour school with seven-year education, and nationalised the land. By the end of August, the Halrevkom tried to conduct elections to establish a permanent Soviet government and convene the All-Galician Congress of Soviets.

The Galician Socialist Soviet Republic was severely understaffed, and while released Ukrainian memoirs leave the fate of the erstwhile ZUNR officials unknown, many do mention that local educated Ukrainians worked for the Soviet administration, being afraid of what letting Poles and Jews dominating every administrative ministry would entail. Exemptions from confiscations such as from the Prodrazvyorstka, were also attractive for educated Ukrainians. Bolshevik reports claim that the Western Ukrainian population supported them out of their hatred for Petlura, whose alliance with Poland was seen as betrayal of the Galician state. However, Stephen Velychenko reports that it's yet to be determined just how many Ukrainians worked for the Soviet government, given how the prevalent opinion amongst the Ukrainian population at the time was that Polish rule would be the lesser evil. All revkoms were officially supposed to be one-half Ukrainian, one-quarter Jewish, and one-quarter Polish, but in reality the ethnicity of the ministry's head determined which language was used and which group was represented in each ministry the most. Borys Kolodii, a clerk in the War Commissariat, described how every official would assign positions to their co-nationals and then impose either Polish or Ukrainian as the de facto office language. The republic’s education and economy staff, as well as the local military district leaders, were overwhelmingly Polish Jews who used Polish as the official language. The Soviet Union had granted Eastern Galicia to Communist Poland as a province - Ukrainian Communists who wanted Galicia to be part of Soviet Ukraine were a minority, and contemporary reports claimed that Poles dominated the Galician revkoms. The majority of Polish Bolsheviks were from former Congress Poland and wished Galicia to be annexed to a Communist Poland in its entirety. While the Ukrainian staff had to follow the official regulation and operate in all three languages, the Poles and Jews ignored it and used only Polish without any consequences.

With the Polish offensive on 15 September, those plans failed and the Halrevkom withdrew from Tarnopol. On 21 September 1920, the republic was officially abolished and its revolutionary committee was transformed into the Galician Bureau of the Central Committee of the Communist Party of Ukraine. With the signing of the Peace of Riga in March 1921, the bureau was liquidated.

Halrevkom did not control the most important area of East Galicia: the Lviv area with its oilfields of Boryslav and Drohobych.

Government composition

 * Volodymyr Zatonsky – chairman
 * Mykhailo Baran – deputy chairman
 * Fedir Konar – head of departments of justice and interior
 * Kazimierz Litwinowicz – secretary
 * Ivan Nemolovsky – commissar of finances (later head of the department of railways)
 * Myroslav Havryliv – commissar of enlightenment
 * Mykhailo Kozoris – commissar of courts
 * Omelyan Paliiv – commissar of military
 * Ivan Siyak – secretary of the Sovnarkom (Council of commissars)

title: Galician Soviet Socialist Republic


text:
I Sing the Body Electric (The Twilight Zone)

"I Sing the Body Electric" is episode 100 of the American television anthology series The Twilight Zone. The 1962 script was written by Ray Bradbury, and became the basis for his 1969 short story of the same name, itself named after an 1855 Walt Whitman poem. Although Bradbury contributed several scripts to The Twilight Zone, this was the only one produced.

Opening narration
They make a fairly convincing pitch here. It doesn't seem possible, though, to find a woman who must be ten times better than mother in order to seem half as good, except, of course, in the Twilight Zone.

Plot
Mr. Rogers, the widowed father of three children (Anne, Karen, and Tom), is dealing with the departure of Aunt Nedra, who says the children are too hard to manage. The father takes the kids to a factory, Facsimile Ltd., to select a new robotic grandmother. When she arrives, young Tom and Karen quickly are smitten by the magical "grandmother." But older daughter Anne will not accept her; "Grandma" reminds her too much of her own mother, who died and left her a bitter young girl. Anne tries to run away, and runs into the path of an oncoming van which she doesn't see. Grandma pushes Anne out of the way and is struck, saving the girl. Grandma is stunned, but the sturdily constructed robot soon gets up, and Anne grows to love her when she realizes that Grandma is indestructible and will not leave them like their own mother had. Mr. Rogers also realizes how empathetic Grandma can be when she correctly deduces that he lost his own mother at a young age and, like Anne, never forgave her.

As of this moment, the wonderful electric grandmother moved into the lives of children and father. She became integral and important. She became the essence. As of this moment, they would never see lightning, never hear poetry read, never listen to foreign tongues without thinking of her. Everything they would ever see, hear, taste, feel would remind them of her. She was all life, and all life was wondrous, quick, electrical – like Grandma.

The children grow up and are ready for college. However, it is time for Grandma to move on to another family as she is apparently not needed anymore. Grandma expresses her sadness about leaving, yet reassures the kids that they brought her just as much joy as she brought them. She will return to the factory where she will either be sent to another family, or possibly have her mind stored where she and the other grandmothers like her can talk and share their experiences. After repeating this process many times, if she keeps being a good grandmother to other children, she ultimately will be rewarded with the gift of life and humanity. The kids say their farewells, and Grandma leaves the house for good.

Closing narration
A fable? Most assuredly. But who's to say at some distant moment there might be an assembly line producing a gentle product in the form of a grandmother whose stock in trade is love? Fable, sure, but who's to say?

Cast

 * Josephine Hutchinson as Grandma
 * David White as Mr Rogers
 * Vaughn Taylor as Salesman
 * Doris Packer as Nedra
 * Veronica Cartwright as Anne (age 13)
 * Susan Crane as Anne (age 21)
 * Charles Herbert as Tom (age 12)
 * Paul Nesbitt as Tom (age 20)
 * Dana Dillaway as Karen (age 10)
 * Judee Morton as Karen (age 18)

Narration
In addition to opening and closing the show as usual, Rod Serling's narration occurs in the middle of the story, to describe how the children spent years happily with their Gynoid grandmother and eventually grow up. Other episodes to feature mid-show narration from Serling are all from the first half of season one: "Walking Distance", "Time Enough At Last" and "I Shot an Arrow into the Air".

This is one of the few episodes of the series where Rod Serling does not mention the name of the show in the closing narration.

Other adaptations
In 1982, the hour-long NBC television movie The Electric Grandmother was also based on the short story.

It was also adapted for radio in 2011 in The Twilight Zone Radio Dramas by Falcon Picture Group and starred Dee Wallace.


text:
Talk:Shoofly pie

Comparison of Shoofly pie with Chess pie
The article says that Shoofly pie is similar to Chess pie. A comparison of the photos of the two makes me doubt it. Should this article be edited on this point? Has anybody eaten both so that they can make an informed judgement? Delicious way to do original research!Pete unseth (talk) 21:06, 2 July 2015 (UTC)

The two are not at all alike. Texture very different. The other two - Montgomery pie and the other one - don't look like wet or dry versions. I've not had those. You would come closer to origins if you looked at German or Swiss pies rather than English pies.Dawn202 (talk) 23:46, 11 October 2016 (UTC)

 * @Pete unseth, I don't know if you're still interested in this question, but the sources compare these pies because neither of them require "special" ingredients (such as a particular kind of fruit). Both shoofly and chess pies (in their traditional forms) use ingredients that the home baker in the areas where they originated almost always had on hand.  Chess pie would have been somewhat seasonal (eggs and cream), but shoofly could be made at any time, even if the cow had dried up and the hens had stopped laying. WhatamIdoing (talk) 00:07, 19 April 2021 (UTC)

title: Talk:Shoofly pie


text:
User talk:Speermeister

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!
 * The Five Pillars of Wikipedia
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Creating an account is a good thing, but adding links to 'quote-fox.com' still seems like spam linking. Please do not add commercial links or links of your own private websites to Wikipedia. Wikipedia is not a vehicle for advertising or a mere collection of external links. See the welcome page if you would like to learn more about contributing to our encyclopedia. Thanks. -- Solipsist 19:53, 11 Jun 2005 (UTC)

 * Hello Solipsist,

 * Thank you for your feedback. One quick question. I am wondering how my link, to what is a comprehensive quotation resource, is considered 'spam' when numerous less worthy links are not. Quote-fox is a valuable resource for which should be available to your users.

 * Regards, Speermeister

 * Hi Speermeister,
 * You are quite right. The simple fact is that Quote-fox is not necessarily less valuable, I just happened to notice it. The Quotation article in particular looks like it has far too many poor links in the external links section. You have galvanised me to go and prune it now. At least a link to a quotation site is relevant there. -- Solipsist 04:39, 12 Jun 2005 (UTC)

your recent edits
(to answer what I believe will be you following question, if you are going to put a quote from the Bible or Plato or anything into an article, cite the source not your website. We're all about reliable sources, and you can't get much more reliable than the horse's mouth.)

(Sorry for the general template, but it has good links) Please do not add inappropriate external links to Wikipedia. Wikipedia is not a mere directory of links nor should it be used for advertising or promotion. Inappropriate links include (but are not limited to) links to personal web sites, links to web sites with which you are affiliated, and links that exist to attract visitors to a web site or promote a product. See the external links guideline and spam policies for further explanations of links that are considered appropriate. If you feel the link should be added to the article, then please discuss it on the article's talk page rather than re-adding it. See the welcome page to learn more about Wikipedia. Thank you. JoeSmack Talk 06:19, 19 January 2007 (UTC)

Please stop adding inappropriate external links to Wikipedia. It is considered spamming, and Wikipedia is not a vehicle for advertising. Thanks. Khoikhoi 07:34, 28 January 2007 (UTC)

Please stop. If you continue spamming you will be blocked from editing. Khoikhoi 07:51, 28 January 2007 (UTC)

 * Hi. While you are encouraged to contribute to Wikipedia, simply adding links to the same website across multiple pages is generally discouraged. The reason is that Wikipedia doesn't grow this way. It grows when content (rather than external links) is added to articles. For example, if you want to improve an article, try adding information rather than linking to your website. Secondly, we don't want Wikipedia to turn into some directory of external links. Wikipedia is an encyclopedia, and it's considered inappropriate to use it a platform for self-promotion. If you want to add quotes, consider contributing to Wikiquote. Thanks, Khoikhoi 09:50, 4 February 2007 (UTC)

title: User talk:Speermeister


text:
Talk:Liberal-Conservative Party

Untitled
Is there actually any evidence or citation for the claim that "Liberal-Conservatives" were red tories and ordinariy "Conservatives" were more right wing?AndyL 19:53, 11 Jun 2005 (UTC)

Claim of 'Liberal-Conservative' as party's name from 1922-1938
I find this claim highly dubious, lacking verification, and also self-contradictory within the article itself:

 * The Liberal-Conservative Party (French: le Parti libéral-conservateur) was the formal name of the Conservative Party of Canada until 1873, and again from 1922 to 1938, although some Conservative candidates continued to run under the label as late as the 1911 election and others ran as simple Conservatives before 1873.

I don't understand how the party formally used the name for 16 years, yet no one ran as one since 11 years before. I checked the Library of Parliament as well - there are zero Liberal-Conservative candidates running following 1911 excepting for George Rolland in 1957, as mentioned.

The source given for this claim is from Arthur Meighen's biography, here is the first relevant passage below:

''Knowing that some in his party would blame him for the defeat, he had called a meeting of mps, senators, and defeated candidates just prior to the session. This meeting unanimously endorsed his leadership and officially reclaimed the traditional party name of Macdonald and Sir George-Étienne Cartier*: Liberal-Conservative. Thus fortified, Meighen undertook to undermine the new government and its sometime Progressive allies, while reviving his own party’s fortunes.''

And the second:

''The convention confirmed the change of the party’s name, from Liberal-Conservative to National Conservative. On the leadership vote, Manion won on the second ballot, but neither Meighen nor Bennett was present to congratulate him.''

However, this is literally the only source I can find for this claim. It's not been present anywhere else, and certainly not recorded on the Library of Parliament's historical election results pages for the 1925, 1926 , 1930 , or 1935 elections.

Also I did some digging around, and while I won't claim it as the best source, I found a 1935 election pamphlet for the Richard Bennett government signing themselves as "Conservative" - not "Liberal-Conservative." I can find numerous other similar references as well, not showing the party was labelled "Liberal-Conservative" instead of plainly "Conservative."

I wouldn't be bothered by the claim too much, except it's problematic within the scope of the page, and someone has decided to change the federal election pages to reflect this claim. I think we maybe need to dig into it a little more, find a second source that verifies this name change as true or go with the recorded labels from the official government sources instead.

Jebussez (talk) 06:29, 8 March 2019 (UTC)
 * Try (1) P.B. Waite In Search of R.B. Bennett- 2012 -Page 22 https://books.google.com/books?isbn=0773539085  "The Unionist caucus selected Arthur Meighen as his successor and renamed itself the National Liberal and Conservative Party. Meighen disliked the name and wanted to revert to Liberal-Conservative."  (2) The Canadian Annual Review of Public Affairs'' 1923 - Page 223.  also (2)

https://books.google.com/books?id=JYAVAAAAYAAJ In 1922: "a strong movement for reverting to the old designation of Liberal-Conservative was accepted after discussion" Rjensen (talk) 12:52, 8 March 2019 (UTC)

 * Excellent sources Wikipedians, thank you. Jebussez (talk) 23:46, 8 March 2019 (UTC)

title: Talk:Liberal-Conservative Party


text:
Mount Lebanon (disambiguation)

Mount Lebanon is a mountain range in the Lebanese Republic, a nation in the Middle East.

Mount Lebanon may also refer to:
 * Mount Lebanon Governorate, a political region in modern Lebanon
 * Mount Lebanon Mutasarrifate, one of the former Ottoman Empire's subdivisions
 * Mount Lebanon Emirate

United States

 * Mount Lebanon, a spur peak of Holy Mount, located in western Massachusetts
 * Mount Lebanon, Louisiana, a town
 * Mount Lebanon (Montana), a mountain
 * Mount Lebanon, New Jersey, an unincorporated community
 * Mt. Lebanon, Pennsylvania, a suburb of Pittsburgh
 * Mount Lebanon Shaker Society in New Lebanon, New York

title: Mount Lebanon (disambiguation)


text:
User talk:Mdavidn

I was wondering if you wanted to help me make the criticism section on Matt Slick, to make it POV free. Because I'm sure I'm biased. You can answer on my talk page. Thanks Falphin 19:55, 11 Jun 2005 (UTC)
 * Here is what it should be modeled after Template:Biography and the criticism section under expanded descritpion I think.(I've also seen it at the end)Falphin 20:07, 11 Jun 2005 (UTC)
 * I created this to make our edits before posting, User:Falphin/proposed suggestion Falphin 20:20, 11 Jun 2005 (UTC)
 * Ok, I might not even get started until then. I haven't gotten a response from Hyperbole yet.
 * That makes since Falphin 22:03, 11 Jun 2005 (UTC)

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! Cheers, -Willmcw 23:34, Jun 11, 2005 (UTC)
 * The Five Pillars of Wikipedia
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Anything you want to add
Is their anything you want to add to my proposal Falphin 17:27, 12 Jun 2005 (UTC)

title: User talk:Mdavidn


text:
Omkareshwar Temple

Omkareshwar Temple (IAST: Ōṃkārēśvar) is a Hindu temple dedicated to Shiva, located in Mandhata, nearby Khandwa city in Khandwa district of the Indian state of Madhya Pradesh. It is one of the 12 revered Jyotirlinga shrines of Shiva. It is on an island called Mandhata, near Khandwa city in the Narmada River at Khandwa district in Madhya Pradesh, India; the shape of the island is said to be like the Devanagari ॐ symbol.

There are two main temples of Shiva here, one to Omkareshwar (whose name means "Lord of Omkara or the Lord of the Om sound") located in the island and one to Mamleshwar (Amaleshwar) (whose name means "Immortal Lord" or "lord of the Immortals or Devas") located on the southern bank of the Narmada River on the mainland.

Madhya Pradesh has two Jyotirlingas, the second one, Mahakaleshwar Jyotirlinga, is situated about 140 km north of Omkareshwar Jyotirlinga.

Jyotirlinga
According to the Shiv Mahapuran, once Brahma (the Hindu God of creation) and Vishnu (the Hindu God of Protection and Care) had an argument in terms of supremacy of creation. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either directions. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as the second pillar of light and cursed Brahma that he would have no place in ceremonies while Vishnu would be worshipped until the end of eternity. The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyotirlinga shrines, thus are places where Shiva appeared as a fiery column of light. Originally there were believed to be 64 jyotirlingas while 12 of them are considered to be very auspicious and holy. Each of the twelve jyotirlinga sites take the name of the presiding deity – each considered different manifestation of Shiva. At all of these sites, the primary image is lingam representing the beginningless and endless Stambha pillar, symbolizing the infinite nature of Shiva.

Within the Omkareshwar Temple, the jyortlinga is described a "roundish black stone" representing the form of Shiva and near it is a white stone representing Shiva's consort, Parvati.

The twelve jyotirlingas are Somnath at Veraval in Gujarat, Mallikarjuna at Srisailam in Andhra Pradesh, Mahakaleshwar at Ujjain in Madhya Pradesh, Omkareshwar in Madhya Pradesh, Kedarnath in Himalayas in Uttrakhand State, Bhimashankar in Maharashtra, Kashi Viswanath at Varanasi in Uttar Pradesh, Triambakeshwar in Maharashtra, Baidyanath Temple at Deoghar in Jharkhand, Nageshwar at Aundha in Maharashtra, Rameshwar at Rameswaram in Tamil Nadu and Grishneshwar at Sambhajinagar in Maharashtra.

Legend
As per a Hindu legend, Vindhya, the deity controlling the Vindhyachal mountain range was worshipping Shiva to propitiate himself from the sins committed. He created a sacred geometrical diagram and a Lingam made of sand and clay. Shiva was pleased with the worship and believed to have appeared in two forms, namely Omkareshwar and Amaleswara. Since the mud mound appeared in the form of Om, the island came to be known as Omkareswar. There is a shrine for Parvati and Ganapati in the temple.

The second story relates to Mandhata and his son's penance. King Mandhata of Ikshvaku clan (an ancestor of Ram) worshipped Shiva here until the Lord manifested himself as a Jyotirlinga. Some scholars also narrate the story about Mandhata's sons-Ambarish and Muchukunda, who had practiced severe penance and austerities here and pleased Shiva. Because of this, the mountain is named Mandhata.

The third story from Hindu scriptures reveals that there was a great war between the Devas (gods) and Danavas (demons), in which the Danavas won. This was a major setback for Devas and hence Devas prayed to Shiva. Pleased with their prayer, Shiva emerged in the form of Omkareshwar Jyotirlinga and defeated Danavas.

Philosophy of Omkaar - Advait Matt says Omkaar is composed of two words, Om (sound) and Akaar (srishti). Both are one not two since Advait means "not two". Om beej mantra of Srishti, itself is creator of Srishti.

Adi Shankara's Cave – Omkareshwar is said to be the place where Adi Sankara met his guru Govinda Bhagavatpada in a cave. This cave can be found even today just below the Shiva temple where an image of Adi Shankara has been installed.

History
The temple is said to have been built by the Paramara Kings of Malwa in the 11th century CE. After the Paramara kings, the administration of the temple was taken over by the Chauhan rulers. In the 13th century CE, the temple suffered destruction and loot by Muslim invaders starting with Mahmud Ghazni. Nevertheless, the temple remained intact without complete destruction. The temple was under the Chauhan Kings during the entire Mughal rule, without much renovation. In the 19th century, the temple was rebuilt by the Holkar rulers, chiefly Rani Ahalya Bai Holkar. The temple came under the British rule during the colonial era. After Independence in 1947, the Archaeological Survey of India (ASI) took over the responsibility of the temple with the help of the Khandwa administration.

Location
It is situated in the Mandhata city (also known as Omkareshwar) in Khandwa district of Madhya Pradesh state in India. It is about 16 km from Barwaha in Madhya Pradesh. Omkareshwar is formed by the sacred river Narmada. This is one of the most sacred rivers in India and is now home to one of the world's largest solar power plant. The temple is situated on Mandhata or Shivpuri island on the banks of Narmada and Kaveri river (a tributary of Narmada). The island is 4 KM long and 2.6 sqkm in area and can be approached by boats and bridge.

Connectivity
Nearest Airport: Indore

Nearest Railway Station: Khandwa Junction and Mhow

title: Omkareshwar Temple


text: User talk:84.65.14.15

title: User talk:84.65.14.15


text:
Jupiter project

The Jupiter project was to be a new high-end model of Digital Equipment Corporation (DEC)'s PDP-10 mainframe computers. This project was cancelled in 1983, as the PDP-10 was increasingly eclipsed by the VAX supermini machines (descendants of the PDP-11). DEC recognized then that the PDP-10 and VAX product lines were competing with each other and decided to concentrate its software development effort on the more profitable VAX. The PDP-10 was finally dropped from DEC's line in 1983, following the failure of the Jupiter Project at DEC to build a viable new model.

title: Jupiter project


text:
Ica stones

The Ica stones are a collection of andesite stones from the Ica Province in Peru, known for their engraved motifs. Largely regarded to be modern hoaxes, the stones in some cases utilize art styles from various pre-Columbian Peruvian civilizations and often depict anachronistic scenes or objects, including dinosaurs and advanced technology.

Stones with engraved artwork were first reported in Peru in the middle fifteenth century during the Spanish conquest. Subsequent archaeological finds have been next to non-existent, though huaqueros (grave robbers) at some point prior to the 1960s began selling stones similar to the Ica stones. The modern set of stones were first popularized in the 1960s and 1970s. The most widely known collection of stones, numbering around 20,000 individual objects, belonged to the physician Javier Cabrera Darquea. Cabrera purchased the majority of his stones from the farmer Basilo Uschuya and believed them to represent evidence of an ancient interstellar civilization that once existed in Peru for hundreds of millions of years. Uschuya later admitted to having forged the stones he sold to Cabrera and other farmers have also admitted to making such stones.

Since the stones have never been able to be examined in an archaeological context and no other expected evidence exists of the advanced civilization supposedly depicted on them, it is unlikely that such a society existed. The dinosaurs depicted on the stones reflect outdated ideas of dinosaur life appearance common in the 1960s and depict groups not known to have lived in South America, making it unlikely that they are depictions made by people who saw living dinosaurs. Despite by and large being seen as hoaxes, the Ica stones are popular pieces of "evidence" among certain pseudoscientific communities, such as Young Earth creationists and ancient astronaut proponents.

It is possible that some of the Ica stones are genuine pre-Columbian artifacts. This possibility is mainly maintained for stones not part of Cabrera's collection and with more conventional pre-Columbian motifs.

Description
The Ica stones have all been reported from the Ica Province in Peru. The stones are composed of grey andesite, a type of volcanic rock. They vary considerably in size, from very small (a few centimetres across) to boulders over half a metre across. The majority of the stones are relatively small.

All of the stones possess a dark patina on which the various motifs are engraved, scratched through the oxidized surface. Supposedly as a result of weathering, the patina is relatively thin, consisting of a weathering rind in which weathering has turned some of the feldspar into clay, resulting in a softer material, rated 3 to 4 on the Mohs scale of mineral hardness, soft enough to be scratched.

Background
Archaeological discoveries show evidence of Peruvian cultures going back for several thousand years. At some later stages, the whole of modern Peru was united into a single political and cultural unit, culminating in the Inca Empire, followed by the Spanish conquest. At other stages, areas such as the Ica Valley, a habitable region separated from others by desert, developed distinctive cultures of their own.

Engraved stones have been known from the region since long before the Ica stones were reported. The earliest known reports of similar artifacts are records by the Jesuit missionary Padre Simón, who travelled Peru during the Spanish conquest of the Inca Empire in the early and middle fifteenth century. Examples of these stones were reportedly sent back to Spain in 1562.

Early archaeological excavations in the Ica Province in the late nineteenth and early twentieth century by scholars such as Max Uhle, Julio C. Tello, Alfred Kroeber, William Duncan Strong and John Howland Rowe did not result in any reports of the finding of engraved andesite stones. Nevertheless, engraved stones which had been looted by huaqueros (grave robbers) at some point began to be offered for sale to tourists and amateur collectors.

An extraordinary amount of Ica stones are known today, with the total number estimated to be around 50,000 –100,000.

Cabrera's collection
The most widely known collection of Ica stones is that of the physician Javier Cabrera Darquea (1924–2001). According to Cabrera's own account, his interest in the stones was first triggered on 13 May 1966, when he was given one of the engraved stones as a birthday present by his friend Felix Llosa Romero. Possessing a keen interest in Peruvian prehistory, Cabrera identified the motif of the stone as a type of prehistoric fish. Cabrera never explained what particular fish species he believed the stone to depict or why he thought it was a prehistoric one.

In order to expand his collection Cabrera reached out to the brothers Carlos and Pablo Soldi, collectors of pre-Inca Peruvian artifacts. The Soldis reportedly had a large collection of similar engraved stones, according to them found in the Ocucaje region, and sold 341 of them to Cabrera. The Soldis claimed to have begun collecting the engraved stones in 1961, when a large number of them were supposedly uncovered through a flood of the Ica River.

Further stones were acquired by Cabrera through being purchased from the farmer Basilo Uschuya, who provided him with many thousands of them. In addition to his own set of acquired stones, Cabrera also kept a collection of similar stones supposedly found by his father, Bolivia Cabrera, at their plantation in the 1930s. By the late 1970s, Cabrera's collection contained over 11,000 engraved stones. While serving as a medical professional (including a tenure as the chief of the University of Lima's Department of Medicine) Cabrera initially kept his collection and interest a secret. By 1970 the stones and Cabrera's ideas concerning them were becoming well-known.

In 1996, Cabrera stopped practicing medicine and opened a museum, the Museo de Piedras Grabadas ("Museum of Engraved Stones"), to showcase his collection. The museum is organized by the subject of the motif and the stones are lined up along the walls. By the end of his life, Cabrera's collection reportedly contained around 20,000 stones, many of which remain exhibited at his museum. The National Chamber of Tourism of Peru lists the museum as a tourist destination and leaves the question of their authenticity open.

Cabrera referred to the stones as "gliptoliths" and put forth his own hypothesis on their origins, published in his book The Message of the Engraved Stones of Ica. According to Cabrera, the stones were made by an ancient type of human which he called "Gliptolithic Man", who had larger brains than modern humans and could use their psychic energy to influence events in outer space. Gliptolithic Man supposedly appeared on Earth at least 405 million years ago and left the planet before the Cretaceous–Paleogene extinction event 66 million years ago to travel to a planet among the Pleiades. The extinction event was supposedly caused by two of the Earth's three moons colliding with the planet and also resulted in the sinking of Atlantis. Cabrera suggested that Gliptolithic Man left onboard electromagnetic spacecraft from the area that includes the Nazca Lines, which he thought was an "ancient spaceport". Before leaving, they had supposedly been a global civilization, among other things responsible for building the pyramids of Egypt. Due to a lack of evidence, Cabrera's interpretation has found little acceptance even among pseudohistorians.

Calvo's collection
Ica stones were also collected by the architect Santiago Agurto Calvo, rector of the National University of Engineering in Lima. In addition to reportedly purchasing many such stones from locals, Calvo organized searches in ancient cemeteries and in August 1966 reported the finding of an engraved stone in the Toma Luz sector, Callango district, in Ica Valley. The context of the find reportedly corresponded to the Tiwanaku culture. Calvo believed that the engraved stones were part of some ancient burial ritual.

Calvo reported his discovery to the Regional Museum of Ica, and was accompanied on further expeditions by its curator, the archaeologist Alejandro Pezzia Assereto. In September 1966 in Uhle Hill cemetery, De la Banda sector, Ocucaje District, they reportedly found an engraved stone in a tomb of the Paracas culture. On the small stone, a few centimetres across, was engraved a design which might be abstract, or could be taken as a flower with eight petals. Calvo published the discovery in a Lima newspaper. Pezzia continued to search. In the San Evaristo cemetery in Toma Luz, he reported the find of an engraved stone of similar size to the previous one, depicting a fish. The context reportedly dated the tomb to the Middle Horizon (c. 600–1000 A.D.). In a nearby grave in the same cemetery, Pezzia reported the find of a stone depicting a llama. Pezzia published his findings in 1968, including drawings and descriptions.

In 1968, Calvo donated some of the stones of his collection to the Regional Museum of Ica, and also unsuccessfully sought to have the region where they had been found made into a special preserve so that ancient objects could not be removed illegally. The stones were exhibited at the museum, labelled as "pre-Inca burial art", until they were removed in 1970 once Cabrera's collection and ideas concerning similar stones began to be publicized, the museum now believing them to be hoaxes.

Imagery
The Ica stones are engraved with various types of images. Some images are directly incised whereas others have been made by removing the background, leaving the image in relief. The images vary from simple pictures on one side of a pebble to designs of great complexity. Some of the designs are in styles reminiscent of the historical Paracas, Nazca, Tiwanaku, or Inca cultures.

Dinosaurs
Several of the stones are engraved with depictions of various extinct animals, mostly different types of dinosaurs. Among the dinosaurs depicted are different theropods, sauropods, ceratopsians and stegosaurs. Also present among the stones are depictions of pterosaurs. The stones only depict extinct animals that were already known to science at the time of the stones being "discovered". The animals depicted do not correspond to fossil finds in the region surrounding Ica; no dinosaur remains are known from the area and several groups shown (such as ceratopsians) are not known from South America at all.

In some cases, the dinosaurs are depicted as being hunted or domesticated by humans. Some scenes appear to depict humans engaged in something akin to pitched battles with the dinosaurs and some of the depictions of hunting allegedly show humans chopping at critical nerves in the dinosaurs' spines, supposedly showing advanced knowledge of their anatomy.

Many of the dinosaurs depicted on the Ica stones reflect now outdated ideas of dinosaur life appearance, corroborating that the stones are hoaxes. One of the stones for instance show a Tyrannosaurus-like theropod dinosaur with a nearly upright posture and dragging its tail behind it on the ground; this is accurate to depictions of Tyrannosaurus in the 1960s but does not reflect the current scientific understanding of the animal. Additionally, some depictions of theropods on the stones show them as having five fingers and five toes, inconsistent with fossil evidence. Some of the images appear to show a dinosaur lifecycle in which larvae hatched from dinosaur eggs before undergoing a form of metamorphosis to grow into the various adult forms; highly inconsistent with real dinosaur lifecycles. One of the stones shows a human riding on a Pteranodon-like pterosaur, an impossible scene given that the animal likely could not have supported the weight of a human in flight.

Humans and technology
The humans depicted on the stones, supposedly belonging to some unknown ancient Peruvian culture, are reminiscent of Incas or Aztecs. Some stones have been suggested to depict anachronistic and highly advanced technology, including medical professionals performing complex surgeries, acupuncture, genetic engineering, humans observing the heavens through telescopes, flying machines, and spaceships. Among the surgeries depicted are heart and brain surgeries, caesarean sections, and transplants of hearts, livers, and kidneys.

Most human figures are stylized with big heads and long noses. They appear to differ from all of the well-known ancient cultures in the area. The figures are depicted as wearing loincloths and feather headresses and when shown in scenes of warfare they carry axes and spears as weapons, despite the advanced technology shown otherwise. Those who believe the stones to be authentic defend the apparent contradiction between the clothing and tools and the advanced technology by suggesting that all cultures may not progress through the same technological path or that the stones might depict sports or rituals.

If a society as advanced as the one alleged to be depicted on some of the stones existed in the region it is highly unlikely that the only trace uncovered of them would be the artwork on the Ica stones. Other expected finds that could corroborate such a civilization having existed would for instance include ruins of advanced structures, garbage, as well as graves and bones, none of which has been found.

Other designs
Some stones are engraved with depictions of maps of the land or the stars. There are stones depicting acts of bestiality, some of which have been referred to as "pornographic". Some stones feature images are of flowers, fish, or extant animals of various sorts; in some cases the depicted extant life is out of place in Peru, such as depictions of kangaroos.

Interpretation
The Ica stones are generally considered by historians and archaeologists to have been thoroughly exposed as forgeries and to be hoaxes created for the purpose of earning money off of tourist buyers. Selling artifacts is a profitable business; even replicas of the Ica stones tend to fetch high prices online. In his Encyclopedia of Dubious Archaeology, the archaeologist Ken Feder commented that the Ica stones were "one of the most transparent and absurd archaeological hoaxes ever perpetrated" and that they were "not the most sophisticated of the archaeological hoaxes discussed in this book, but they certainly rank up there as the most preposterous." Current scientific understanding separates non-avian dinosaurs (dinosaurs other than birds) from humans by 66 million years and it is consequently considered highly unlikely that humans and dinosaurs could have coexisted in the manner depicted on the Ica stones. No non-avian dinosaur fossil has even been dated to an age contemporary with humans.

The Ica stones were popularized by Cabrera internationally and became publicized in magazines and newspapers throughout the world. Some pseudoscientific communities enthusiastically accepted the Ica stones as evidence for various ideas. As supposed "out-of-place artifacts", the stones have become staples of pseudoarchaeological literature. The popularization of the stones made Cabrera famous in pseudoscientific circles but also ruined his professional credibility and family life and brought him ridicule in the press and the contempt of scientists.

The stones came to the attention of proponents of the ancient astronauts hypothesis (the idea of extraterrestrial visitors to Earth in the ancient past) such as Erich von Däniken and Robert Charroux and were extensively publicized in books during the 1970s, claimed to present evidence of an advanced civilization before the extinction of the dinosaurs. The stones have also been used as evidence by Young Earth creationists for the idea that dinosaurs and humans coexisted in relatively recent times, fitting with their idea of an Earth only a few thousand years old. Replicas of the Ica stones are sometimes showcased internationally in exhibitions by creationist institutions. The stones are also sometimes presented as evidence by "mytho-historians" who believe that some ancient myths should be understood as accurate and literal historical accounts. Some previous supporters of the stones' authenticity, including von Däniken, have since concluded that the stones are most likely fake.

Analysis
No formal scientific research on the Ica stones has been published. Since they do not contain any organic material, the stones cannot be dated using radiocarbon dating,  meaning that any hypothesis of ancient origin cannot be tested with currently existing technology. If any stone was presented for scientific analysis in situ (at its original site of discovery in the ground) they could conceivably be dated from the surrounding material. No Ica stone has ever been found or presented in a certain and examinable archaeological context.

Cabrera claimed to promote scientific analysis of the stones and claimed to have sent individual specimens to researchers at the universities of Bonn and Lima. Both a researcher at Bonn and the mining engineer Eric Wolf, a personal friend of Cabrera, supposedly confirmed that the stones are made of andesite and that they seem to be of significant age due to their oxidized patina. No evidence for these results or for the analyses ever having taken place has ever been presented. Even if these unverified assessments of significant age for the stones is true, it would not confirm an ancient age for the engravings since there is no patina in the grooves. The lack of a patina covering the sharp engravings instead suggests that they are recent.

In 1977, a BBC team visited Ica as part of the filming of the Horizon episode "The Case of the Ancient Astronauts". Cabrera provided the team with one of the small stones, which was later analyzed in London. The stone itself was found to possibly be Mesozoic in age but the engravings were determined to be recent since the clean edges of the incisions were unlikely to stay that way for long due to erosion. The engraving was thus determined to have been carried out after the oxidation process. In 1993 and 1994, some Ica stones were examined in Barcelona and evidence was found for the engravings having been made recently with tools such as saws, acids, and sandpaper.

Identification as hoaxes
After the stones were publicized in a critical BBC documentary, they began to draw the attention of the Peruvian authorities and press. The sale of Peruvian cultural heritage is illegal and the authenticity of the stones thus became a legal matter. After being arrested and interrogated, Uschuya admitted that the stones were hoaxes that he and his wife Irma Gutierrez had engraved them themselves and sold them to Cabrera. Their stated motive had been to make money from tourists and to inspire pseudohistorians such as von Däniken. The inspiration for the different engravings had supposedly been comic books, textbooks, and magazines. After he was let go, Uschuya continued to make and sell similar stones, though no longer passed them off as genuine.

Uschuya reportedly produced the dark patina of the stones through baking them in donkey and cow dung and massaging them with boot polish. The engravings were made using a dentist's drill, knives, and chisels. At another time, Uschuya claimed that after he had etched the artwork on the stones, he placed them in his poultry pen and "the chickens did the rest". He reportedly made stones for Cabrera over a period of ten years. The process of making the stones has been documented by several TV crews and can reportedly take as little as 15 minutes. Despite Uschuya's confession, supporters of the stones' authenticity were not convinced that they were fakes. Doubt was cast both on his confession, suggested to have been done simply to avoid prison time, and on the idea that a poor farmer without a formal education could have made tens of thousands of stones. Uschuya is far from the only farmer known to have made such stones. In addition to Uschuya and Gutierrez, other self-admitted makers of Ica stones include Pedro Huamán, Aparicio Aparcana, and others. In later interviews, Uschuya has contradictingly corroborated that he faked the stones or stated that he simply claimed to have done so to avoid prison. In a 1995 interview for the NBC documentary The Mysterious Origins of Man, Uschuya again admitted to the hoax but also claimed that Cabrera in his collection had "about 5000 genuine stones", either real artifacts or made by someone else.

There is no evidence that Cabrera colluded with Uschuya to produce fake stones or that his motivation was any other than to preserve what he thought was genuine artifacts and try to generate archaeological interest. Cabrera being a medical professional and supposedly medical scenes being common on the stones has led some to suggest that Cabrera was also involved in their creation. Despite Uschuya's confession, Cabrera continued to maintain that the stones were real. His explanation for this was that the stones made by Uschuya were copies or replicas of original, real, stones so that they could be sold to tourists legally. According to Cabrera, the number of fake Ica stones was very small, only about 20–40 specimens. Cabrera has also that there existed genuine hoards of stones at a secret location guarded by "Uschuya and others", including in a secret cave near the Ica River. No evidence has been presented for the supposed cave's existence and the story is by skeptics presumed to have been made up by Cabrera. Von Däniken claimed in his book Gold of the Gods to at one point have been taken to the cave by Cabrera but later admitted to have made this up when the story was disputed by Cabrera.

In some cases, the designs on the stones clearly reflect cultural sentiments around the time of their "discovery". Around the time of the AIDS epidemic in the 1980s and 90s, "newly discovered" stones for instance appeared to warn of homosexual promiscuity as a risk factor for weakening the immune system.

Possibly authentic stones
It is possible that some of the Ica stones are authentic artifacts, a notion for instance supported by the early Spanish records of similar stones. The large number of stones has been used as an argument both for and against the idea that some are authentic. The number of stones could for instance be interpreted as evidence against their authenticity since it might indicate large amounts of them having been made for the purposes of selling them to tourists. Modern "Ica artists" have allegedly followed in Uschuya and Gutiérrez's footsteps in producing new forged stones, some based on their designs.

No studies have been made attempting to distinguish possible genuine stones in the collections. Even if some of the more outlandish stones were genuine artifacts, their motifs could plausibly depict less anachronistic scenes than what has been claimed; the images are all highly stylized and what precisely is being depicted is in many cases not clear. It is for instance possible that scenes interpreted as showing advanced surgery in reality show acts of mutilation and some supposed flying machines could alternatively be interpreted as birds.

It is possible that the stones donated to the Regional Museum of Ica by Calvo are genuine. In contrast to those in Cabrera's collection, Calvo's stones supposedly have shallower cuts, show finer workmanship, and do not depict any extinct animals, unconventional humans, or advanced technology. The motifs of Calvo's stones are typical of pre-Columbian artwork, for instance depicting flowers and birds. If Calvo's stones were to be verified as genuine, it would not imply that the more outlandish stones in Cabrera's collection are also genuine.

In order to defend the assertion that the stones were made by an advanced civilization, Cabrera stated that andesite is a hard stone that is difficult to carve, particularly using stone tools. Contrary to Cabrera's assessment, the stones are not carved but engraved; the engravings were made through scratching away the surface layer of oxidation. Furthermore, many pre-Columbian cultures, including the Aztec, Inca, and Maya, had advanced metallurgy and were not limited to stone tools.

title: Ica stones


text:
Mutta Pathi

Mutta Pathi (முட்ட பதி), is one of the Pancha pathi, which are the primary centers for worship of the Ayyavazhi. This is the third important pilgrim center of Ayyavazhi. This place earn the religious importance in Akilam from the event that, Ayya Vaikundar is given two Vinchais here by Narayana under the Sea; One just before the arrest of Vaikundar by Swathi Thirunal and the second after the completion of Thuvayal Thavasu.

Also, this is the place where the second phase of Thuvayal Thavasu is carried out by Thuvayal Pandarams after completing it in Vakaippathi for about six-months. Alongside of Swamithoppe, it attracts a huge amount of devotees annually across southern India.

Legendary and History
After the Trail with the King of Travancore, Vaikundar reached Swamithoppe and instructed his followers to go for the Thuvayal Thavasu at Vakaippathi. As per, 700 families participated in the mass-austrity. They completed a Tavam of six-months. Then as per the instruction of Ayya in the dream of one of the participants, they all moved to Mutta pathi.

That place was then owned by Siva Loganatha Iyer who worked in the palace of the King of Travancore. God appeared to him in his dream and order him to grant that land to the Thuvayal pandarams. So he went to the spot where he wondered to witness the whole mass of 700 families. He by doubting the geniunity of their Tavam, he asked them that, "If your austrity is true make all the coconuts from these trees to fall off. If so I will give away this land for you people to construct a temple." Hearing this they all pray sincerely towards God facing the Sea. Wonderfully, all the Coconuts fall of before the closure of the prayer. Iyer was moved by witnessing this scene and grant that 1 acre of land for them.

This Mutta Pathi was the place where Krishna during the Dvapara Yuga, constructed a fort in order for protecting the Pandavas from the Kauravas and ruled over it. Akilam calls it as  'Muttappathi Nadu'  and also treats this place with high Sacrement and importance.

Location and religious status
This Pathi is located 14 km South-east to Nagercoil 3 km North to Cape Comorin in the Sea-shore. It was also located 7 km east to Swamithope. It also lies half-a-way between the historical Circular fort and the Kanyakumari the Southern tip of the Sub-continent. There is a direct bus service from Nagercoil to here. Mutta Pathi is located at 8.05°N, 77.33°W

The present construction was established there and was under the direct control of the Payyan dynasty and later, due to some litigations, the land was auctioned by the government. Those who got the land in the auction conducted the daily Panividai. Now, their descendants conduct the panividai and administer the Pathi and is managed by a Trust. The sea near this place is called the  'milk-ocean' . Theerthakkarai, located 0.6 km south-east of Muttapathi is the second holiest sea theertham as per Akilam. It was sanctified by the fact that the second as well as the third Vinchai to Vaikundar is offered here.

Regarding religious importance, this Pathi is important next to Ambala Pathi and Swamithope pathi, since the second and third Vinchais, which are the important instructions for the incarnational activities of Vaikundar was given by Narayana from here. Also this center gains additionally the importance that, the Thuvayal thavasu was also held here, though the first phase of it was conducted in Vakaippathi. Then it was also important and sacred even before the incarnation of Vaikundar right from the Dvapara Yuga, Since Narayana as Krishna ruled this place.

Architecture and Structure
As all other Pathis, also here in Mutta Pathi, the Palliyarai forms the inner and the central spot of the whole architecture. An inner corridor, which allows the worshippers to circum-ambulate, surrounds the Palliyarai. In front of this inner corridor, there is a hall in which the prayers are conducted. Sivayu Medai is located in the south of Palliyarai and the Vahana Purai (which house Vahanas) in the Far South. The Flag pole is placed some 50 ft apart from Palliyarai. Then the Outer-corridor surrounds all these which allows the worshippers to circum-ambulate the whole Pathi.

Prayers and Festivals
Though the Panividais are conducted thrice a day the special panividais are on every Sundays. The Kodiyetru thirunal is celebrated here during the Tamil Month of Panguni starting from the second Friday of Panguni and last for eleven days. The Thiru-eadu Vasippu here is celebrated here for seventeen days starting from the second Friday of the Tamil month of Karthigai.

Another important festival celebrated by Ayyavazhi followers centering Muttappathi is the Panguni Theertham. It is a One-day-festival celebrated on the Second Friday of Tamil month Panguni. On that day people from Swamithoppe march in great numbers to Muttapathi under the leadership of Payyan.

title: Mutta Pathi


text:
Bünde

Bünde (Low German Buine) is a town in the Herford district, in North Rhine-Westphalia, Germany.

Geography
Bünde is situated between Osnabrück (west), Hannover (east) and Bielefeld (south).

Waterways
The town is crossed from west to east by the River Else, one of the few rivers in the world that does not originate from a spring, but as a result of bifurcation. It drains the whole area and discharges via the Werre and Weser into the North Sea. Within the town area it is joined by numerous small streams from the south and north. One of the northern streams is the Gewinghauser Bach, which on its way to the Else crosses water meadows in the district of Ennigloh-Gewinghausen. Other tributaries coming from the north in downstream order are the Ahler Bruchbach, which starts in Rödinghausen, flows mainly through the district of Ahler Bruch and enters the Else in the Melle area; in addition there is the Darmühlenbach, which also rises in Rödinghausen; then the Spradower Mühlenbach and finally the Eselsbach. From the south the Else is joined by the Werfener Bach.

Districts
The town is divided into 12 districts (Population numbers as of June 30, 2005):

 * Bünde (city center) (11,163 inhabitants)
 * Ennigloh (9,146 inhabitants)
 * Spradow (4,832 inhabitants)
 * Südlengern (4,610 inhabitants)
 * Dünne (4,165 inhabitants)
 * Holsen (3,762 inhabitants)
 * Hunnebrock (3,329 inhabitants)
 * Ahle (2,060 inhabitants)
 * Bustedt (1,751 inhabitants)
 * Hüffen (1,653 inhabitants)
 * Werfen (934 inhabitants)
 * Muckum (853 inhabitants)

History
Bünde was first mentioned, as Buginithi, in 853. It has one of the oldest church foundations of Westphalia, the Laurentius Church (founded about 778–840). During the Cold War, it was home to a British military base (part of the BAOR) which closed in 1993.

Coat of arms
The two warriors shaking hands on the city's coat of arms are Hengist and Horsa, Saxon princes said to have led the Germanic conquest of southern Britain in the 5th century. Legend holds that it was here the brother warriors put aside their differences and swore to conquer the island together, a fact commemorated in the town's name (Bund, plural Bünde, means "league" or "covenant" in German).

Natural history
About 30 million-year-old fossils were found in the Doberg, including a skull of a toothed whale (Eosqualodon langewieschei) and a skeleton of a manatee (Anemotherium langewieschei). Both were found in 1911–1912 by Friedrich Langewiesche, who became an honorary citizen of Bünde. The fossils are presented in 'Doberg Museum' in Bünde.

Economy
The main industries are kitchen furniture and cigar manufacturers. The town is called the Cigar Box of Germany. Many tobacco products such as pipes, and tobacco jars are also produced here. The Westphalian tobacco industry is based here, as well as the tobacco museums. Among companies based in the town, the model maker Revell is known on the international stage. The European arm has been based here since 1957.

Culture
The town supports the Nordwestdeutsche Philharmonie for regular symphony concerts.

Twin towns – sister cities
Bünde is twinned with:
 * 🇫🇮 Jakobstad, Finland (1968)
 * 🇩🇪 Leisnig, Germany (1990)

Notable people

 * Carl Vandyk (1851–1931), Court photographer and founder of Vandyk, Rembrandt and Rubens Hotels, London
 * Gunter Gabriel (1942–2017), singer and lyricist
 * Ulrich Horstmann (born 1949), literary scientist and writer
 * Christian Sewing (born 1970), banker
 * Aylin Tezel (born 1983), actress and dancer
 * David Odonkor (born 1984), footballer
 * Pascal Stenzel (born 1996), footballer

Associated with the town

 * Hengest and Horsa, according to the legend, these two Saxon tribe leaders and brethren (whose historicity is very controversial) forged the alliance in England
 * Karl Koch (1875–1951), theologian, pastor in Ennigloh
 * Hans Werner Henze (1926–2012), composer, spent some years of his childhood in the Bünder district of Dünne
 * Fritz Pleitgen (1938–2022), journalist, visited the Freiherr-vom-Stein-Gymnasium here and worked during this time for the then Freie Presse as a sports reporter
 * C. C. Catch (born 1964), musician, lived in Bünde and attended school
 * Maximilian Hecker (born 1977), musician, lived in Bünde and did his Abitur at the Freiherr-vom-Stein-Gymnasium
 * Andreas Hermann (born 1983), actor, lived in Bünde

title: Bünde


text:
Area 6

Area 6 may refer to:

 * Area 6 (NTS) one of the test areas on the Nevada National Security Site
 * Area 6, the sixth level and defense outpost of planet Venom in the video game Star Fox 64/Lylat Wars
 * Brodmann area 6

title: Area 6


text:
Talk:Phrase structure grammar

÷ The prior redirection was correct; see http://ieeexplore.ieee.org/iel5/18/22738/01056813.pdf?tp=&isnumber=&arnumber=1056813

See also,

Jurafsky and Martin, "An Introduction to Natural Language Processing, Computational Linguistics, and Speech Recognition", Prentice Hall Series in Artificial Intelligence, Prentice Hall, Upper Saddle River, NJ.

Page 326-7: "Context-free grammars are also called Phrase Structure Grammars, and the formalism is equivalent to what is also called Backus-Naur form, or BNF."

kraemer 18:20, 18 June 2007 (UTC)

The redirection was wrong; see

 * Your references suggest that the redirection (to context-free grammar) should instead be one to formal grammar. A problem with the present article is that it doesn't have much promise to grow as a separate article - at the very least it should be merged with grammar framework (a term I've never heard before). Rp (talk) 15:05, 28 September 2009 (UTC)

 * Browsing the Google Books copy confirms this (e.g. p. 421) but I still think they're wrong, or at least, were wrong, to write that phrase structure grammar is a term for context-free grammar. Rp (talk) 23:19, 9 February 2010 (UTC)

The article says, correctly : "Some authors, however, reserve the term for more restricted grammars in the Chomsky hierarchy: context-sensitive grammars, or context-free grammars". This ambiguity has led to the limitations of context-free grammars being ascribed to the more powerful formal structure at the "top" of the Chomsky hierarchy. I don't whether or how this should be described in Wikipedia. Agingjb (talk) 08:31, 27 July 2010 (UTC)

See Chomsky 1959 "On certain formal properties of grammar". The phrase structure rewriting rules allow for both context sensitive and context free grammars. On page 139 he says "The intermediate systems are those that assign a phrase structure description to the resulting sentence". This makes it clear the "intermediate systems" (being type 1 and type 2) are the phrase structure grammars. SemMac (talk) 15:19, 11 July 2011 (UTC)
 * I think it's even more ovious when consulting "Three models for the description of language" (1956), where "phrase-structure grammars" are grammars with rules Xi -> Yi, where Xi and Yi are strings and Yi must be derived from Xi by replacing a single symbol of Xi with an arbitrary non-empty string. This is similar to the limitations of context-sensitive grammars. (However, a distinct set of terminal symbols is only described as reasonable, not as a requirement, thus the models are not fully compatible). --Zahnradzacken (talk) 09:34, 12 July 2011 (UTC)

My point was certainly not to say that any ambiguity lies in the work of Chomsky, but that there is a lack of clarity in some interpreters of his work - including the use of the term "phrase structure grammar". Agingjb (talk) 11:34, 13 July 2011 (UTC)

== I made a comment relating to this page (indirectly) here ==

Relating to commonality or differences between phrase structure and dependency grammars. Just a "heads up" :) . — Preceding unsigned comment added by 37.209.42.230 (talk) 14:14, 13 August 20−−−−−−−−−−−−−−15 (UTC)

With the title of the article being "Phrase Structure Grammar," the disproportionate mention of dependency grammar is confusing. I'm sure it was intended to clarify by contrast, but it doesn't. More examples would. Diagram that! Ooze2b (talk) 18:56, 27 March 2016 (UTC)

title: Talk:Phrase structure grammar


text:
Joyce Carey

Joyce Carey, OBE (30 March 1898 – 28 February 1993) was an English actress, best known for her long professional and personal relationship with Noël Coward. Her stage career lasted from 1916 until 1987, and she was performing on television in her 90s. Although never a star, she was a familiar face both on stage and screen. In addition to light comedy, she had a large repertory of Shakespearean roles.

Career
Joyce Carey was born Joyce Lilian Lawrence, the daughter of actor Gerald Lawrence, a matinée idol who had been a juvenile in Henry Irving's Shakespeare company, and his wife, actress Lilian Braithwaite, a major West End star. Carey was educated at the Florence Etlinger Dramatic School.

Carey made her stage debut in 1916, aged 18, as Princess Katherine in an all-female production of Henry V. She joined Sir George Alexander's company at the St James's Theatre playing Jacqueline, a French countess, in The Aristocrat. After a succession of West End roles in light comedy, Carey took on further Shakespearean parts, appearing at Stratford-upon-Avon as Anne Page, Perdita, Titania, Miranda and Juliet. Over the next few years she added Hermia, Celia and Olivia to her Shakespearean repertoire, in between regular appearance in West End comedies.

Her first appearance in a Noël Coward play was as Sarah Hurst in Easy Virtue in New York in 1926. For most of the following seven years, her career was chiefly in New York, following a great success in The Road to Rome in 1927. In 1934 she wrote (pseudonymously), and acted a supporting role in, a comedy, Sweet Aloes, which ran in London for more than a year. In 1936 she resumed her connection with Coward, playing a series of character roles in his cycle of short plays, Tonight at 8.30 in London and New York. In 1938 she starred in the comedy play Spring Meeting in the West End.

During the Second World War, Carey toured with John Gielgud for the Entertainments National Service Association (ENSA) bringing theatre to members of the armed forces at home and abroad, recreating some of her roles from Tonight at 8.30. In 1942 she rejoined Coward to tour in his three newest plays, This Happy Breed as Sylvia, Blithe Spirit as Ruth, and Present Laughter as Liz – a character based partly on the actress herself. She later played all three roles in London. After the war she played in new Coward plays, Quadrille (with Alfred Lunt and Lynn Fontanne) and Nude with Violin (with Gielgud in London and Coward in New York).

The Times stated of her film work: "One role in a film written by Coward will remain always in the memory: with haughty disdain and an accent of fearful gentility Carey was the manageress of the station buffet in Brief Encounter, who froze her customers and slapped down attempts at familiarity from Stanley Holloway's ticket collector." Carey's other Coward film roles were the petty officer's wife in In Which We Serve and Mrs Bradman in Blithe Spirit. Her other films included The Way to the Stars and Cry the Beloved Country.

Between 1976 and 1979, Carey starred in the popular series The Cedar Tree. Her last stage performance was in 1984, as Mrs Higgins in Pygmalion, opposite Peter O'Toole; the critic Michael Coveney described her performance as plaintive and touching. She continued working on screen into her nineties, attracting enthusiastic notices for her portrayal of a frail old lady faced with eviction in Michael Palin's BBC play No 27.

She was the subject of This Is Your Life in 1985 when she was surprised by Eamonn Andrews at London's Waldorf Hotel.

Critical opinion and personal life
The Times commented in its obituary of Carey: "Without ever becoming a big star, Joyce Carey was a graceful and distinctive actress whose performances consistently added lustre to the productions in which she appeared. Slight in build, with a wide-eyed and wistful face, she looked vulnerable and had a social poise that secured her many aristocratic roles among them Wilde's Lady Markby and the Hon. Gwendolen Fairfax. In private life her quiet, amusing personality endeared her to many people, notably Noel Coward and she became part of "the Master's" private world."

Carey was awarded the OBE in 1982. She never married: she enjoyed the enduring friendship of Coward's adopted "family". When Coward received his knighthood in 1970, Carey, along with the costume designer Gladys Calthrop, accompanied him to the ceremony at Buckingham Palace. She died in London, aged 94.

Film

 * God and the Man (1918) as Priscilla Sefton
 * Because (1918)
 * Colonel Newcome (1920) as Rose
 * In Which We Serve (1942) as Mrs. Hardy / Kath
 * Blithe Spirit (1945) as Violet Bradman
 * The Way to the Stars (1945) as Miss Winterton
 * Brief Encounter (1945) as Myrtle Bagot
 * The October Man (1947) as Mrs. Vinton
 * London Belongs to Me (1948) as Mrs. Vizzard
 * It's Hard to Be Good (1948) as Alice Beckett
 * The Chiltern Hundreds (1949) as Lady Caroline
 * The Astonished Heart (1950) as Susan Birch
 * Happy Go Lovely (1951) as Bruno's Secretary
 * Cry, the Beloved Country (1951) as Margaret Jarvis
 * Street Corner (1953) as Miss Hopkins
 * The End of the Affair (1955) as Miss Palmer
 * Stolen Assignment (1955) as Ida Garnett
 * Loser Takes All (1956) as Bird's Nest
 * Alive and Kicking (1959) as Matron
 * The Rough and the Smooth (1959) as Mrs. Thompson
 * Libel (1959) as Miss Sykes
 * Let's Get Married (1960) as Miss Finch
 * Nearly a Nasty Accident (1961) as Lady Trowborough
 * The Naked Edge (1961) as Victoria Hicks
 * Greyfriars Bobby (1961) as First Lady
 * The V.I.P.s (1963) as Mrs. Damer (uncredited)
 * The Eyes of Annie Jones (1964) as Aunt Helen
 * A Jolly Bad Fellow (1965) as Hotel Manageress
 * A Nice Girl Like Me (1969) as Aunt Celia
 * Lady Caroline Lamb (1972) as Marquise (uncredited)
 * Father, Dear Father (1973) as Mother
 * The Black Windmill (1974) as Miss Monley

Television

 * Danger Man (1965) Season 2: Episode 15 as Lord Ammonford's wife
 * Father, Dear Father (1968-1973, ITV) as Patrick's Mother
 * The New Avengers (1976, ITV) as Lady with Dog
 * The Cedar Tree (1976–1979, ATV TV series) as Alice, Lady Bourne
 * My Son, My Son (1979, BBC) as Mrs. Bendall
 * Miss Marple - A Murder is Announced (1985, BBC) as Belle Goedler
 * Number 27 (1988, TV movie, BBC) as Miss Barwick

title: Joyce Carey