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Branhamism

"Branhamism" (also known as "Branhamology") refers to the unique theology and key doctrines taught by William Marrion Branham, including his eschatological views, annihilationism, oneness of the Godhead, predestination, eternal security, and the serpent's seed. Branham's followers refer to his teachings collectively as "The Message".

Most of Branham's teachings have precedents within sects of the Pentecostal movement or in other non-Pentecostal denominations. The doctrines Branham imported from non-Pentecostal theology and the unique combination of doctrines that he created as a result led to widespread criticism from Pentecostal churches and the Charismatic movement. His unique arrangement of doctrines, coupled with the highly controversial nature of the serpent seed doctrine, caused the alienation of many of his former supporters.

The Full Gospel tradition, which has its roots in Wesleyan Arminianism, is the theology generally adhered to by the Charismatic movement and Pentecostal denominations. Branham's doctrines are a blend of both Calvinism and Arminianism, which are considered contradictory by many theologians; the teachings have been described as "jumbled and contradictory and difficult to categorize". As a result, the theology he developed in the later years of his life seemed "complicated and bizarre" to many people who admired him personally during the years of the healing revival. Many of his followers regard his sermons as oral scripture and believe Branham had rediscovered the true doctrines of the early church.

Divine healing
Throughout his ministry, Branham taught a doctrine of faith healing that was often his central teaching during the healing campaign. He believed healing was the main focus of the ministry of Jesus Christ and believed in a dual atonement; "salvation for the soul and healing for the body". He believed and taught that miracles ascribed to Christ in the New Testament were also possible in modern times.

Branham believed that all sickness was a result of demonic activity and could be overcome by the faith of the person desiring healing. Branham argued that God was required to heal when faith was present. This led him to conclude that individuals who failed to be healed lacked adequate faith. Branham's teaching on divine healing were within the mainstream of Pentecostal theology and echoed the doctrines taught by Smith Wigglesworth, Bosworth, and other prominent Pentecostal ministers of the prior generation.

Restorationism
Of all of Branham's doctrines, his teachings on Christian restorationism have had the most lasting influence on modern Christianity. Charismatic writer Michael Moriarty described his teachings on the subject as "extremely significant" because they have "impacted every major restoration movement since". As a result, Moriarty concluded Branham has "profoundly influenced" the modern Charismatic movement. Branham taught the doctrine widely from the early days of the healing revival, in which he urged his audiences to unite and restore a form of church organization like the primitive church of early Christianity.

The teaching was accepted and widely taught by many of the evangelists of the healing revival, and they took it with them into the subsequent Charismatic and evangelical movements. Paul Cain, Bill Hamon, Kenneth Hagin, and other restoration prophets cite Branham as a major influence. They played a critical role in introducing Branham's restoration views to the Apostolic-Prophetic Movement, the Association of Vineyard Churches, and other large Charismatic organizations. The Toronto Blessing, the Brownsville Revival, and other nationwide revivals of the late 20th century have their roots in Branham's restorationist teachings.

The teaching holds that Christianity should return to a form mirroring the primitive Christian church. It supports the restoration of apostles and prophets, signs and wonders, spiritual gifts, spiritual warfare, and the elimination of non-primitive features of modern Christianity. Branham taught that by the end of the first century of Christianity, the church "had been contaminated by the entrance of an antichrist spirit". As a result, he believed that from a very early date, the church had stopped following the "pure Word of God" and had been seduced into a false form of Christianity.

He stated the corruption came from the desire of early Christianity's clergy to obtain political power, and as a result became increasingly wicked and introduced false creeds. This led to denominationalism, which he viewed as the greatest threat to true Christianity. Branham viewed Martin Luther as the initiator of a process that would result in the restoration of the true form of Christianity, and traced the advancement of the process through other historic church figures. He believed the rapture would occur at the culmination of this process. Although Branham referred in his sermons to the culmination of the process as a future event affecting other people, he believed he and his followers were fulfilling his restoration beliefs.

Annihilationism

Annihilationism, the doctrine that the damned will be totally destroyed after the final judgment so as to not exist, was introduced to Pentecostalism in the teachings of Charles Fox Parham (1873–1929). Not all Pentecostal sects accepted the idea. Prior to 1957, Branham taught a doctrine of eternal punishment in hell. By 1957 he began promoting an annihilationist position in keeping with Parham's teachings.

He believed that "eternal life was reserved only for God and his children". In 1960, Branham claimed the Holy Spirit had revealed this doctrine to him as one of the end-time mysteries. Promoting annihilationism led to the alienation of Pentecostal groups that had rejected Parham's teaching on the subject.

Godhead
Like other doctrines, the Godhead formula was a point of doctrinal conflict within Pentecostalism. As Branham began offering his own viewpoint, it led to the alienation of Pentecostal groups adhering to Trinitarianism. Branham shifted his theological position on the Godhead during his ministry. Early in his ministry, Branham espoused a position closer to an orthodox Trinitarian view.

By the early 1950s, he began to privately preach the Oneness doctrine outside of his healing campaigns. By the 1960s, he had changed to openly teaching the Oneness position, according to which there is one God who manifests himself in multiple ways; in contrast with the Trinitarian view that three distinct persons comprise the Godhead.

Branham came to believe that trinitarianism was tritheism and insisted members of his congregation be re-baptized in Jesus's name in imitation of Paul the Apostle. Branham believed his doctrine had a nuanced difference from the Oneness doctrine and to the end of his ministry he openly argued that he was not a proponent of Oneness doctrine. He distinguished his baptismal formula from the Oneness baptism formula in the name of Jesus by teaching that the baptismal formula should be in the name of Lord Jesus Christ. He argued that there were many people named Jesus but there is only one Lord Jesus Christ. By the end of his ministry, his message required an acceptance of the oneness of the Godhead and baptism in the name of Lord Jesus Christ.

Opposition to modern culture
As Branham's ministry progressed, he increasingly condemned modern culture. According to Weaver, Branham's views on modern culture were the primary reason the growing Charismatic movement rejected him; his views also prevented him from following his contemporaries who were transitioning from the healing revival to the new movement. He taught that immoral women and education were the central sins of modern culture. Branham viewed education as "Satan's snare for intellectual Christians who rejected the supernatural" and "Satan's tool for obscuring the 'simplicity of the Message and the messenger'". Weaver wrote that Branham held a "Christ against Culture" opinion, according to which loyalty to Christ requires rejection of non-Christian culture.

Pentecostalism inherited the Wesleyan doctrine of entire sanctification and outward holiness from its founders, who came from Wesleyan-influenced denominations of the post-American Civil War era. The rigid moral code associated with the holiness movement had been widely accepted by Pentecostals in the early twentieth century. Branham's strict moral code echoed the traditions of early Pentecostalism but became increasingly unpopular because he refused to accommodate mid-century Pentecostalism's shifting viewpoint. He denounced cigarettes, alcohol, television, rock and roll, and many forms of worldly amusement.

Branham strongly identified with the lower-class roots of Pentecostalism and advocated living an ascetic lifestyle. When he was given a new Cadillac, he kept it parked in his garage for two years out of embarrassment. Branham openly chastised other evangelists, who seemed to be growing wealthy from their ministries and opposed the prosperity messages being taught. Branham did not view financial prosperity as an automatic result of salvation. He rejected the financial aspects of the prosperity gospel that originated in the teachings of Oral Roberts and A. A. Allen. Branham condemned any emphasis on expensive church buildings, elaborate choir robes, and large salaries for ministers, and insisted the church should focus on the imminent return of Christ.

Branham's opposition to modern culture emerged most strongly in his condemnation of the "immorality of modern women". He taught that women with short hair were breaking God's commandments and "ridiculed women's desire to artificially beautify themselves with makeup". Branham believed women were guilty of committing adultery if their appearance was intended to motivate men to lust, and viewed a woman's place as "in the kitchen". Citing the creation story in which Eve is taken from Adam's side, Branham taught that woman was not part of God's original creation, and she was a byproduct of man.

"There is nothing designed to stoop so low, or be filthy, but a woman. A dog can't do it, a hog can't do it, a bird can't do it. No animal is immoral, nor it can be, for it is not designed so it can be. A female hog can't be immoral, a female dog can't be immoral, a female bird can't be immoral. A woman is the only thing can do it. She is designed, alone, for filth and unclean living. ... A dog can't, and no other female can. It's just the woman that can. A dog or any other animals, once a year, and that for her babies; not for sexual pleasure, but for her babies. The old sow hog, the old slut dog, once a year, one moment, that's for her babies. But a woman is designed for any time she desires. ... A woman is a by-product of a man. She's not even in the original creation. That's exactly right. ... By her beauty and her sex control, her shape that was given to her by Satan, the by-product that Satan did, she is sent to deceive sons of God. And she can sway more of them to hell than any other instrument Satan has got. That's exactly right. Only a piece, scrap, made of a man, to deceive him by; God made it, right here has proved it. That's what she was made for."

According to Weaver, "his pronouncements with respect to women were often contradictory". Branham once told women who refused to dress according to his instructions "not to call themselves Christians" but qualified his denunciations by affirming that obedience to the holiness moral code was not a requirement for salvation. While he did not condemn women who refused the holiness moral code to Hell, he insisted they would not be part of the rapture.

Weaver wrote that Branham's attitude to women concerning physical appearance, sexual drive, and marital relations was misogynistic, and that Branham saw modern women as "essentially immoral sexual machines who were to blame for adultery, divorce and death. They were the tools of the Devil." Some of Branham's contemporaries accused him of being a "woman hater", but he insisted he only hated immorality. According to Edward Babinski, women who follow the holiness moral code Branham supported regard it as "a badge of honor".

Serpent seed, Predestination, & Race
Branham taught an unorthodox doctrine on the source of original sin. He believed that the story of the fall of man in the Garden of Eden is allegorical and interpreted it to mean that the serpent had sexual intercourse with Eve, and their offspring was Cain. Branham also taught the belief that Cain's modern descendants were masquerading as educated people and scientists, and were "a big religious bunch of illegitimate bastard children" who comprised the majority of society's criminals. He believed that the serpent was an intelligent human-like ape he described as the missing link between the chimpanzee and man. Branham believed that the serpent was transformed into a reptile snake after it was cursed by God.

Branham believed the term "predestination" was widely misunderstood and preferred to use the word "foreknowledge" to describe his views. Branham's teachings on Predestination were deeply connected to his serpent seed doctrine. Branham taught that humanity's choice in salvation was negated by their ancestry, and that genetics determined one's eternal destiny; the offspring of Cain were foreordained to damnation while the offspring of Seth were foreordained to salvation.

Weaver commented that Branham seemed unaware that his teachings conflicted with free will. Branham taught a Calvinistic form of the doctrine of predestination and doctrine of preservation, supporting a belief of eternal security, both of which were at odds with the Arminian view of predestination held by Pentecostalism. Unlike his views on the Godhead and Annihilationism, there was no precedent within Pentecostalism for his views on predestination, and opened him to widespread criticism. Branham lamented that more so than any other teaching, Pentecostals criticized him for his predestination teachings.

According to Steven Hassan, "Branham's sermons lay the foundation to believe that black people are the inferior race." Branham used the term "hybrid" to describe anything he believed to be tainted by the serpent. Branham accused Eve of producing a "hybrid" race, and he provided a way to trace the hybrid line of the Serpent's Seed to Africans and Jews through Ham the biblical progenitor of the African peoples, King Ahab, and Judas Iscariot.

Branham reported discussing the possibility that blacks were descended from apes as early as 1929, but claimed to reject the belief at the time. In his recorded sermons, Branham first publicly hinted at his belief in the serpent seed doctrine in 1953. He began to openly teach serpent seed in 1958 at the height of racial unrest in the United States.

Doug Weaver, Jon Schambers, and Michael Barkun have investigated Branham's serpent seed doctrine to identify its origin. Weaver suggested that Branham may have become acquainted with the serpent seed doctrine through his Baptist roots. All three have suggested Branham may been influenced by the teachings of Baptist minister Daniel Parker's two-seed doctrine. Although not widely accepted, Parker's teachings were well known among Baptists in Indiana and Kentucky; Parker also connected the serpent's seed to the non-white races.

Barkun and Schambers also connected Branham's teaching to the white supremacy movement and Christian Identity preacher Wesley Swift. Branham was baptized and ordained by Roy Davis, a founding member and later Imperial Wizard of the Ku Klux Klan; Branham and Davis continued to associate throughout Branham's life. Barkun wrote that Branham was the most significant proponent of the racial teaching outside of Wesley Swift and the Christian Identity movement. Steven Hassan described Branham's Serpent Seed teachings as "rebranded" Christian Identity theology.

Branham was open about the implications of his beliefs and publicly supported segregation.

"God is a segregationalist [sic]. I am too. Any Christian's a segregation. God segregates His people from all the rest of them. They're... They've always been a segregation. He chose a nation. He chooses a people. He is a segregationalist [sic]. He made all nations. But still, a real genuine Christian has to be a segregationalist  [sic]. Separating himself from the things of the world and everything, and come into one purpose, Jesus Christ."

Branham also openly opposed interracial relationships and connected people of mixed race ancestry to the wicked "hybrid" race of the serpent.

"What good would a white woman want to have a baby by a colored man making him a mulatto child? It's not sensible. ... If I was a colored man, or a brown man, or a yellow man, or a red man, I would be just as happy about it. Yes, sir. I sure would. That's the way that my Maker wanted me and that's the way I am. Right. Why does man want to tamper with anything for? When man gets into it, he ruins it. Let it alone the way God made it. Let a man be what he is; by the grace of God let him be. But he has to cause great fusses now calling our... causing riots, and big fusses, and everything else across the nations, and across the world just because he wanted to stick his head out about something. That's the ignorance of the man. That's right; hybrid again. Instead of leaving it the way God wants it, he wants to make his own way. He has to do something about it, you know. He has to make his own self a name. God be merciful to him. It's a pitiful thing."

According to the Southern Poverty Law Center, "Not all Branham churches are racist or embrace the anti-race-mixing position," "but the theology clearly invites racism." Weaver called Serpent Seed Branham's "most disreputable" doctrine. Branham's embrace of the serpent seed doctrine alienated most of the members of his Pentecostal audience. According to Pearry Green, the broader Pentecostal movement considers Branham's version of the serpent seed doctrine repugnant and in their point of view, it was the "filthy doctrine ... that ruined his ministry." No other mainstream Christian group held a similar view; Branham was widely criticized for spreading the doctrine.

Branham's followers consider the serpent seed doctrine one of his greatest revelations, and his most original; despite its racial nature, most are unaware of the origins of the teaching within the white supremacy movement. When confronted with the accusations of racism, some of his followers have denied the teaching of serpent seed has any connection to white supremacy or racism, and have pointed out that non-white followers of Branham accept the doctrine and its implications. Some African followers of Branham's teachings have embraced the racial components and openly call for the "submission of the black man to the white man". Hassan wrote that Branham's followers use "deceptive tactics to recruit and indoctrinate unsuspecting people," and that "recruiters do not tell new members" about the historic "deep ties to white supremacy groups." Leaders in Branham's movement have taken actions to prevent followers from discovering the true origin of the serpent seed teaching.

Eschatology and the Seven Seals

In his later years, Branham began to preach almost exclusively on biblical prophecy. In 1960, Branham preached a series of sermons on the seven church ages based on chapters two and three of the Book of Revelation. The sermons used the dispensational system of C. I. Scofield, Clarence Larkin, and Jehovah's Witness founder Charles Taze Russell. As in their dispensational systems, Branham said each church represents a historical age, and that the angel of each age was a significant church figure. Branham identified historical Christian figures as church age messengers, naming some of the same men as Russell.

Whereas Russell had claimed to be the seventh messenger himself during the 1890s, Branham's sermons differed and he described his own characteristics as the attributes of the Laodicean Church age messenger; Branham believed the age would immediately precede the rapture. Branham explained the Laodicean age would be immoral in a way comparable to Sodom and Gomorrah, and it would be a time in which Christian denominations rejected Christ. As described by Branham, the characteristics of the Laodicean age resemble the modern era.

Branham also asserted the final messenger would be a mighty prophet who put the Word of God first, that he would be a lover of the wilderness, that he would hate wicked women, and be an uneducated person. Branham compared the messenger to this last age to John the Baptist and said he would come in the spirit of Elijah the prophet and cited the Book of Malachi 4:5–6 (3:23–24 in Hebrew) as the basis for claiming the Elijah spirit would return.

Branham preached a series of sermons in 1963 on the Seven Seals, which he regarded as a highlight of his ministry. Branham believed the sermons would produce "rapturing faith" which was necessary for his followers to escape the tribulation, and that the sermons contained "the complete revelation of Jesus Christ". Weaver wrote that "the importance of the revelation of the seals to Branham's 'prophetic' identity cannot be overestimated". Branham viewed the revelation of the seals as the crowning achievement of his ministry and the ultimate fulfillment of his purpose as a prophet.

According to Weaver, the sermons were primarily "a restatement of the dispensationalism espoused in the sermons on the seven church ages". The sermons focused on the Book of Revelation 6:1–17, and provided an interpretation of the meaning of each of the seals, which Branham connected with his prior sermons on the church ages. Like his sermons on the church ages, Branham's sermons on the seals were largely borrowed from the writings of Charles Taze Russell and Clarence Larkin.

Branham claimed the sermons were inspired through an angelic visitation and the appearance of what he believed to be a supernatural cloud in Arizona that was visible in the American Southwest on February 28, 1963. Branham interpreted the cloud to be the face of Jesus Christ, and a fulfillment of 1 Thessalonians 4:16: "For the Lord himself shall descend from heaven with a shout". Branham believed the events of 1963 indicated the rapture was imminent. As a result of his teachings, many of Branham's followers believe that Jesus Christ returned in some form in 1963.

By 1987, it was widely known the cloud Branham believed to be supernatural had been manmade and was reported as such by Weaver in his first biography of Branham. James McDonald of the University of Arizona Institute of Atmospheric Physics was present when the 1963 cloud phenomena appeared. He investigated the phenomena and discovered that the cloud had been created by an exploded Thor rocket carrying a classified spy satellite launched from Vandenberg Air Force Base that failed to make orbit.

The United States Air Force later declassified the launch records and acknowledged the manmade origin of the cloud. Military personnel involved in the launch stated that they had "immediately recognized the McDonald cloud as from an explosion of a rocket the afternoon of 28 February 1963". Branham claimed to his audiences that he was hunting in Arizona when angels appeared to him and created the cloud overhead. Peter Duyzer presented evidence that Branham falsely claimed to be hunting in Arizona when the cloud appeared, and was actually in Texas where he was assisting with efforts to have the death sentence of Leslie Elaine Perez overturned.

In his sermons on the seven seals, Branham again indicated he was a prophet who had the anointing of Elijah and was a messenger heralding the second coming of Christ. Branham did not directly claim to be the end-time messenger in either of his sermons on the church ages or the seven seals. Weaver believed Branham desired to be the eschatological prophet he was preaching about, but had self-doubt. At the time, Branham continued to leave the identity of the messenger open to the interpretation of his followers, who widely accepted that he was that messenger.

Beginning in 1958, Branham began to claim Luke 17:30 was being fulfilled. By the 1960s, he began to make frequent references to the scripture claiming that through his ministry the "Son of Man was being revealed". According to Weaver, Branham's "obsession with Luke 17:30 and Malachi 4:5–6 dominated the end of his ministry". In 1964 and 1965 he began to make special emphasis that the Son of Man could only be revealed through the ministry of a prophet. Branham's teachings on the subject caused confusion among his followers who repeatedly asked him to clarify his relationship to Christ. Some of his followers believed he was claiming divinity and were prepared to accept his claims.

Branham's responses and statements on the subject of his divinity were contradictory, leaving his followers divided on the subject. In his final revival meetings before his death, Branham stated "The Elijah of this day is the Lord Jesus Christ. He is to come according to Luke 17:30. The Son of Man is to reveal Himself among His people. Not a man, God. But it'll come through a prophet." His final statement on the subject convinced a number of his followers he was indeed claiming divinity.

Anti-denominationalism
Branham believed denominationalism was "a mark of the beast", which added to the controversy surrounding his later ministry. Branham stated that he was not opposed to organizational structures; his concern focused on the "road block to salvation and spiritual unity" he believed denominations created by emphasizing loyalty to their organizations. Branham's doctrine was similar to the anti-Catholic rhetoric of classical Pentecostalism and Protestantism, which commonly associated the mark of the beast with Catholicism.

Branham, however, adopted the teaching of Charles Taze Russell which associated the image of the beast with Protestant denominations. In his later years, he came to believe all denominations were "synagogues of Satan". Branham's teaching was particularly damaging to his relationship with Pentecostal denominations who were angered that he would associate them with the mark of beast.

Scholar Robert Price and Doug Weaver suggested that Branham's stance on denominations was developed in response to their rejection of his teachings in an attempt to maintain the loyalty of his closest followers. Throughout the 1960s, Branham demanded his listeners leave any denomination they were part of to demonstrate their loyalty to him and his message. He argued that continued allegiance to any denomination would lead to an acceptance of the mark of the beast, which would mean missing the rapture. He insisted the prior healing revival when he cooperated with denominations had been a preparatory step to get the attention of God's chosen people, so he could eventually inform them of their need to exclusively follow his teaching ministry.

Prophecies
Branham issued a series of prophecies during his lifetime. One of his first was a prophetic vision he reported having in 1916 foretelling that 16 men would fall to their death during the construction of the Clark Memorial Bridge. Branham claimed repeatedly throughout his ministry that the vision was fulfilled during the 1927–1929 construction of the bridge. According to Douglas Weaver there was no evidence of the drownings having ever occurred. Newspapers reported in June and September of 1929 that two workers had died during construction, but no sources have yet been found for Branham's vision of 16 deaths. Branham also claimed that he foretold the coming of the 1937 Ohio River Flood, the same flood he told his audience led to the death of his wife and daughter.

His most significant prophecies were a series of prophetic visions he claimed to have in June 1933. The first time he published any information about the visions were in 1953. Branham reported that in his visions he saw seven major events would occur before the Second Coming of Christ, including the prediction of the rise of Adolf Hitler, the Second World War, the Italian occupation of Ethiopia, and the rise of communism. Most of his predictions had already been fulfilled by the first time he reported the visions in 1953.

In the 1933 visions, he reported seeing self-driving "egg-shaped" cars in one vision. Branham later claimed he saw a car in 1960 that fulfilled his vision. Among the prophecies was also a prediction that the United States would "elect the wrong president" as a result of giving women the right to vote, which he later interpreted to be John F. Kennedy. He also predicted a powerful woman would take control of the United States, which he later interpreted to be the Roman Catholic Church, which he reported as also being fulfilled with the election of Kennedy who was Roman Catholic. His visions ended with the apocalyptic destruction of the United States that left the nation's cities in smoldering ruins. After sharing his prophetic visions, Branham offered a prediction that the rapture would happen by 1977.

In 1964, Branham said judgement would strike the west coast of the United States and that Los Angeles would sink into the ocean, his most dramatic prediction. Following the 1964 prophecy, Branham again predicted the rapture would happen by 1977 and would be preceded by various worldwide disasters, the unification of denominational Christianity, and the rise-to-power of the Roman Catholic Pope. Branham was deeply anti-Catholic, and viewed the Pope and the Roman Catholic Church as the agents of Satan who would bring about the end of the world. Branham's prediction of the end of the world by 1977 was widely circulated and well known. After the world failed to end in 1977, Time Magazine included the failed prediction as one of the "top ten end-of-the-world prophecies".

Weaver wrote that Branham gradually revised and embellished some of his prophecies over time, sometimes substantially. Critics of Branham investigated his prophecies. They claimed that many of Branham prophecies were only publicly reported after their fulfillment. Duzyer also reported that several of Branham's prophecies, like the 16 drownings or the destruction of the United States, were never fulfilled. Branham's followers believe his prophecies came true, or will do so in the future.

title: Branhamism


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Wikipedia:Wikipedia Signpost/2005-07-18/German Wikipedia bounties

Until now, the only rewards Wikipedia contributors have received have been the positive feelings that altruism generates and the admiration of their peers. That may all be changing on the German Wikipedia, which has introduced a system whereby people may offer a bounty to encourage the creation or improvement of articles.

The German word for bounty, kopfgeld, literally means 'head money', but the scheme is more likely, say its proponents, to involve the transfer of a small gift such as a CD or a book. Examples of offers so far have included drinks at a forthcoming Wikipedia meetup in return for articles on streets in Berlin, a free weekend on a South Tyrolean farm for an article on the municipality of Sexten, and the altogether less materialistic offer of a good article on the Oslo T-bane metro in return for five good pictures of the T-bane uploaded to the Wikimedia Commons.

A number of German blogs and media sites have noted the appearance of this system, which has already been credited with the creation or improvement of several articles. In several cases the 'exchange' has been more in the nature of one article for another, without needing a transaction outside of Wikipedia. These share some common aspects with the game of using WikiMoney (now largely defunct), but the idea appears to be taken more seriously this time.

Controversy
The scheme is enjoying something of a baptism of fire, however, and has generated strong disapproval from some Wikipedianer who feel it contravenes the wiki spirit. It was initiated on 6 July, but on 18 July Dickbauch nominated the scheme for deletion, saying that the concept was 'diametrically opposed' to the principles of a wiki.

The deletion vote has already attracted strong views on either side of the debate, with those voting delete fearing the beginning of the end of Wikipedia if the scheme continues and forecasting very negative effects of a 'commercialised' wiki. One user said that the project could do without people who would only share their knowledge in return for something.

On the other hand, supporters of the system have said that it does not go against the fundamental principles of building an open content encyclopaedia with a neutral point of view, and that anything which encourages the creation of excellent articles and the improvement of Wikipedia must be a good thing. The debate looks set to be a lengthy one, and will continue until 25 July.

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


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David Bruce (inventor)

David Bruce Jr. (February 6, 1802 – September 13, 1892) was a New York industrialist whose inventions revolutionized the printing industry.

Biography
David Bruce was born on Dey Street in Lower Manhattan on February 6, 1802.

In 1838, he invented the Pivotal Typecaster, and subsequently patented it in 1845.

An example of the Pivotal Typecaster can be found in the Printing Museum of the firm of William Clowes Ltd. in Beccles in the English county of Suffolk.

Bruce died at his home in Williamsburg, Brooklyn on September 13, 1892.

title: David Bruce (inventor)


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Goodshirt

Goodshirt are an alternative/pop/rock band from Auckland, New Zealand. The band formed when keyboardist Gareth Thomas left his computer recording setup with the Fisher brothers, Rodney and Murray, for safe keeping.

While still a three piece, the band submitted their song "Green" to a track competition run by radio station 9inety6dot1. Subsequently, station manager Grant Hislop became their manager, and the band was rounded out with drummer Mike Beehre joining the fold.

"Sophie", the fourth single from their debut album Good, was a number one single in New Zealand. Good was released in Canada, Australia, and Japan.

A second album, Fiji Baby, was released in 2004. Like its predecessor, it reached number 5 in the New Zealand charts.

The band went on hiatus in 2005 when Rodney Fisher moved to London to work with Breaks Co-Op, but reunited in 2011, and in early 2012 they began playing again with support gigs for Hall & Oates and Icehouse as part of the A Day on the Green festival. In May 2012 Goodshirt released the new EP Skinny Mirror and including the singles "So Charming" and "Out of Our League".

In 2014, the band released a cover of "Sierra Leone" originally by Coconut Rough. It was made available as a free download through their SoundCloud band page, along with the release of an official music video on YouTube.

Members

 * Rodney Fisher – guitar and vocals
 * Murray Fisher – guitar
 * Gareth Thomas – keyboards/bass and vocals
 * Mike Beehre – drums

Music videos
Five videos were directed by Joe Lonie, including some that were shot in a single take. Lonie notes that at the height of their close creative relationship, "they even talked about me being an unofficial fifth member of the band."

Featured appearances
Goodshirt has appeared on many compilations and soundtracks in both New Zealand and Australia.

 * 2001 – Starf(Star)Ckers Cyber Garage Music from Planet Aotearoa (Antenna Recordings/EMI) – "Everyday"
 * 2001 – Channel Z The Best of Vol. 2 (Warner Music) – "Blowing Dirt"
 * 2001 – 100% Kiwi Rock (Warner Music) – "Green"
 * 2002 – Top of the Pops 2002 Vol. 2 (Universal Music) – "Sophie"
 * 2002 – Channel Z: The Best of Vol. 3 (Universal Music) – "Green"
 * 2003 – The Strip Soundtrack (Loop Recordings) – "Sophie"
 * 2003 – Coleman Sessions Recorded Live at York Street (Warner Music) – "Green"
 * 2004 – Hot Wheels: Hot Hits 4 (Shock Records) – "Blowing Dirt"
 * 2004 – State of the Nation (EMI) – "Buck It Up"
 * 2004 – Big Day Out 04 (Universal Music) – "Sophie"
 * 2004 – Now That's What I Call Music 16 (EMI) – "Fiji Baby"
 * 2004 – Triumph (Sony Music) – "Sophie"
 * 2005 – Top of the Pops 2005 (Universal Music) – "Buck It Up"
 * 2005 – Lazy Sunday 5 (EMI) – "My Racing Head"
 * 2005 – Triple J – Like a Version: Vol. 1 (ABC Music) – "Gouge Away" (Pixies cover)
 * 2006 – More Nature (Sony BMG) – "Sophie"
 * 2007 – Outrageous Fortune Westside Rules (WM New Zealand) – "Buck It Up"

title: Goodshirt


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User:台灣阿成~enwiki

http://zh.wikipedia.org/wiki/User:%E5%8F%B0%E7%81%A3%E9%98%BF%E6%88%90

zh:User:台灣阿成

title: User:台灣阿成~enwiki


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Billy Bang

Billy Bang (September 20, 1947 – April 11, 2011), born William Vincent Walker, was an American free jazz violinist and composer.

Biography
Bang's family moved to New York City's Bronx neighborhood while he was still an infant, and as a child he attended a special school for musicians in nearby Harlem. At that school, students were assigned instruments based on their physical size. Bang was fairly small, so he received a violin instead of either of his first choices, the saxophone or the drums. It was around this time that he acquired the nickname of "Billy Bang", derived from a popular cartoon character.

Bang studied the violin until he earned a hardship scholarship to the Stockbridge School in Stockbridge, Massachusetts, at which point he abandoned the instrument because the school did not have a music program. He had difficulty adjusting to life at the school, where he encountered racism and developed confusion about his identity, which he later blamed for his onset of schizophrenia. Bang felt that he had little in common with the largely privileged children at the school, who included Jackie Robinson, Jr. (son of baseball star Jackie Robinson) and Arlo Guthrie, and he struggled to reconcile the disparity between the wealth of the school and the poverty of his home in New York. He left the school after two years and attended a school in The Bronx. He did not graduate, decided not to return to school after receiving his draft papers, and at the age of 18, he was drafted into the United States Army.

Bang spent six months in basic training and another two weeks learning jungle warfare, arriving in South Vietnam just before the Tet Offensive. Starting out as an infantryman, he did one tour of combat duty, rising to the rank of sergeant before he mustered out.

After Bang returned from the war, his life lacked direction. The job he had held before the army had been filled in his absence. He pursued and then abandoned a law degree, before becoming politically active and falling in with an underground group of revolutionaries. The group recognized Bang's knowledge of weapons from his time in the Army, and they used him to procure firearms for the group during trips to Maryland and Virginia, buying from pawnshops and other small operators who did not conduct extensive background checks. During one of these trips, Bang spotted three violins hanging at the back of a pawnshop, and he impulsively purchased one.

He later joined Sun Ra's band. In 1977, Bang co-founded the String Trio of New York (with guitarist James Emery and double bassist John Lindberg). Bang explored his experience in Vietnam in two albums: Vietnam: The Aftermath (2001) and Vietnam:  Reflections (2005), recorded with a band which included several other veterans of that war. The latter album also features two Vietnamese musicians based in the United States (voice and đàn tranh zither).

The film Billy Bang Lucky Man documents his return to Vietnam in 2008 to collaborate with Vietnamese musicians and come to terms with his experiences in the war. A soundtrack album was released in 2021.

Bang died on April 11, 2011. According to an associate, Bang had had lung cancer. He had been scheduled to perform on the opening day of the Xerox Rochester International Jazz Festival on June 10, 2011. He is buried at Woodlawn Cemetery, Bronx, New York.

As leader or co-leader

 * 1977: Black Man's Blues (NoBusiness 2011) with the Survival Ensemble
 * 1978: New York Collage (& Survival Ensemble) (Anima Recs reissued as NoBusiness 2011)
 * 1979: Distinction Without a Difference (hat Hut)
 * 1979: Sweet Space (Anima)
 * 1981: Changing Seasons (Bellows)
 * 1981: Rainbow Gladiator (Soul Note)
 * 1982: Untitled Gift (Anima, 1982)
 * 1982: Invitation (Soul Note)
 * 1982: Bangception (hat MUSICS, 1983) with Dennis Charles; reissued as Bangception, Willisau 1982 (hatOLOGY, 1998)
 * 1982: Live at Green Space (Anima)
 * 1983: Outline No. 12 (Celluloid)
 * 1984: The Fire from Within (Soul Note)
 * 1986: Live at Carlos 1 (Soul Note)
 * 1991: Valve No. 10 (Soul Note)
 * 1992: A Tribute to Stuff Smith (Soul Note)
 * 1993: Hip Hop Be Bop (ITM)
 * 1996: Joy (Within)! (Silkheart) with William Hooker
 * 1996: Spirits Gathering (CIMP)
 * 1997: Forbidden Planet (Masterplan)
 * 1997: Bang On! (Justin Time)
 * 1997: Commandment (For the Sculpture of Alain Kirili) (No More)
 * 2000: Big Bang Theory (Justin Time)
 * 2001: Vietnam: The Aftermath (Justin Time)
 * 2004: Vietnam: Reflections (Justin Time)
 * 2005: Configuration (Silkheart) with Sirone
 * 2007: Above & Beyond: An Evening in Grand Rapids (Justin Time)
 * 2009: Four Seasons - East meets West (Heart Lord Studio, Japan)
 * 2010: Prayer for Peace (TUM)
 * 2010: Billy Bang/Bill Cole (Shadrack)
 * 2013: Da Bang! (TUM)
 * 2014: Medicine Buddha (NoBusiness) with William Parker
 * 2021: Lucky Man: Music from the Film (BBE)

With the String Trio of New York
 * First String (Black Saint, 1979)
 * Area Code 212 (Black Saint, 1980)
 * Common Goal (Black Saint, 1983)
 * Rebirth of a Feeling (Black Saint, 1983)
 * Natural Balance (Black Saint, 1986)

With the FAB Trio (Joe Fonda / Barry Altschul / Bang)
 * Transforming the Space (CIMP, 2003)
 * Live at the Iron Works, Vancouver (Konnex, 2005)
 * A Night in Paris (Live at the Sunset) (Marge, 2008)
 * Live in Amsterdam (Porter, 2009)
 * History of Jazz in Reverse (TUM, 2011)

As sideman
With Ahmed Abdullah
 * Tara's Song (TUM, 2005)
 * Traveling the Spaceways (Planet Arts, 2004)

With Marilyn Crispell
 * Spirit Music (Cadence, 1983)

With Kahil El'Zabar
 * Big Cliff (Delmark, 1995)
 * The Power (CIMP, 2000)
 * Spirits Entering (Delmark, 2001)
 * If You Believe... (8th Harmonic Breakdown, 2002)
 * Live at the River East Art Center (Delmark, 2005)
 * Big M: A Tribute to Malachi Favors (Delmark, 2006)

With The Group (Ahmed Abdullah, Marion Brown, Bang, Sirone, Fred Hopkins, Andrew Cyrille)
 * Live (recorded in 1986, issued in 2012 by NoBusiness Records)

With John Lindberg
 * Dimension 5 (Black Saint, 1981)

With William Parker
 * Through Acceptance of the Mystery Peace (Centering, 1980)
 * Scrapbook (Thirsty Ear, 2003)
 * Wood Flute Songs (AUM Fidelity, 2013)

With World Saxophone Quartet
 * Experience (2004)

title: Billy Bang


text:
Markus J. Buehler

Markus J. Buehler is an American materials scientist and engineer at the Massachusetts Institute of Technology (MIT), where he holds the endowed McAfee Professorship of Engineering chair. He is a member of the faculty at MIT's Department of Civil and Environmental Engineering, where he directs the Laboratory for Atomistic and Molecular Mechanics (LAMM), and also a member of MIT's Center for Computational Science and Engineering (CCSE) in the Schwarzman College of Computing. His scholarship spans science to art, and he is also a composer of experimental, classical and electronic music, with an interest in sonification. He has given several TED talks about his work.

Between 2013 and 2020, he served as the Head of the Department of Civil and Environmental Engineering at MIT. His research and teaching activities center on the application of a computational materials science approach to understand functional material properties in biological and synthetic materials, specifically focused on mechanical properties and nano-engineering of multiscale materials.

His work incorporates materials science, engineering, mathematics and the establishment of links between natural materials with the arts through the use of category theory.

Working at the interface of art and science, he is also a composer of music with an interest in sonification, whereby he developed a method to translate material structure into musical form and vice versa, realizing a materialization of sonic information in biomaterials protein design. He developed the materiomusical compositional technique.

In 2020, he set the pathogen of COVID-19 to music, exemplifying a relationship between art and science.

Education and career
Before joining MIT in 2005, he served as the Director of Multiscale Modeling and Software Integration at Caltech’s Materials and Process Simulation Center in the Division of Chemistry and Chemical Engineering. He received a Ph.D. in chemistry from the University of Stuttgart and the Max Planck Institute for Metals Research after obtaining an M.S. in Engineering Mechanics from Michigan Tech, and undergraduate studies in Chemical and Process Engineering at the University of Stuttgart.

Research
Buehler has a background in materials science, engineering science and applied mechanics. Buehler's research focuses on bottom-up simulation of structural and mechanical properties of biological, bioinspired and synthetic materials across multiple scales, with a specific focus on materials failure from a nanoscale and molecular perspective, and on developing a fundamental understanding of how functional material properties are created in natural, biological and synthetic materials. He is best known for the use of simple computational models to explain complex materials phenomena in biology and engineering from a bottom-up perspective. His work on 3D printing explores the integrated computational-experimental design of novel materials, including the use of AI and AR/VR, and immersive modeling.

His recent work has focused on applying a computational materials science approach to study materials failure in biological systems, including the investigation of material breakdown in a variety of diseases and other extreme conditions across multiple time- and length-scales. His key contributions lie in the field of deformation and failure of structural protein materials such as collagen and silk, where his work revealed universal material design paradigms that enable protein materials to provide enhanced and diverse functionality despite limited resources (energy, material volume, weak building blocks such as H-bonds, etc.), and demonstrated how these mechanisms break down under extreme conditions and disease (impact, trauma, mutations, flaws, etc.).

The impact of his work has been the establishment of the universality-diversity paradigm, explaining how multifunctionality (diversity) of material properties in biology is achieved by changing structural arrangements of few (universal) constituents rather than inventing new building blocks, or through reliance of the quality of building blocks. Some of Buehler's current work involves the use of ologs, a category-theoretic framework for knowledge representation, to encode the structure-function relationships inherent in hierarchical materials.

Buehler has published more than 450 articles, with more than 30,000 citations, on theoretical and computational modeling of materials using various types of simulation methods, a monograph on atomistic modeling, a book on Biomateriomics, several book chapters, and has given hundreds of invited lectures, keynote talks and plenary speeches around the world. His work is published in peer-reviewed scientific journals such as Nature, Nature Materials, PNAS, Science Advances, Advanced Materials, Royal Society Interface, and many others.

In a recent Stanford University study, he has been named as one of the world's highly ranked researchers in 2020, within the top 0.09% of all researchers in the nanoscience category. He collaborates broadly with experimental researchers in the United States, Europe and Asia. He serves as a PI and co-PI on numerous research grants, including several interdisciplinary research projects funded by the National Science Foundation, Department of Defense, National Institutes of Health (NIH), and many other organizations as well as industrial partners.

Teaching
His teaching at MIT focus on engineering mechanics and modeling and simulation, and on introducing undergraduate and graduate students to computational research. He teaches professional educational courses in areas of materials design, machine learning, and additive manufacturing.

He has been involved in teaching MIT subjects 3.021J Introduction to Modeling and Simulation, 1.978 From nano to macro: Introduction to atomistic modeling techniques, 1.545 Atomistic Modeling of Materials and Structures and 1.050 Engineering Mechanics I. Buehler collaborates with MIT's IS&T department within the scope of the initiative "Bringing Research Tools into the Classroom", where is developing tools to enable simple use of multiscale simulation tools in teaching and education of undergraduate and graduate students. He is also actively participating in MIT's Undergraduate Research Opportunities Program (UROP), where he serves as a faculty mentor. He is a faculty advisor in the MIT Summer Research Program and served as faculty advisor of the Everett Moore Baker Memorial Foundation.

He is the author of the textbooks Atomistic Modeling of Materials Failure and Biomateriomics. The former text focuses the mechanical properties of materials and the connections between atomistic and continuum theories while the latter is aimed at discussing hierarchical and motif structures in biological materials.

Service
Buehler serves as editor or a member of the editorial board of several international journals including PLoS ONE, International Journal of Applied Mechanics, Biophysical Journal, Acta Mechanica Sinica, Journal of the Mechanical Behavior of Biomedical Materials, Journal of Engineering Mechanics, Journal of Nanomechanics and Micromechanics, and the Journal of Computational and Theoretical Nanoscience. Since 2011 he serves as a co-Editor in Chief of BioNanoScience, a journal he co-founded. He was elected to the editorial board of the Journal of the Royal Society Interface in 2012.

He is the former chair of the Biomechanics Committee at the Engineering Mechanics Institute of the ASCE, Co-chair of the NanoEngineering in Medicine and Biology Steering Committee at the ASME, a member of the U.S. National Committee on Biomechanics, and participates in several other committees at ASME including the Committee on Mechanics in Biology and Medicine. He is also active in the Materials Research Society as volunteer writer for the MRS Bulletin, organizer of MRS symposiums, and through his involvement in the MRS Graduate Student Award program. Since 2010 he serves as the Director of the MIT-Germany Program (MISTI Germany). He is the Editor-in-Chief of the Journal of the Mechanical Behavior of Biomedical Materials.

Awards and recognitions
Buehler received the National Science Foundation CAREER Award, the United States Air Force Young Investigator Award, the Navy Young Investigator Award, and the DARPA Young Faculty Award. Buehler was invited to the National Academy of Engineering-Frontiers in Engineering symposium of the National Academy of Engineering. In 2023, he was elected to the National Academy of Engineering. In 2009, his work was recognized by the Presidential Early Career Award for Scientists and Engineers (PECASE). He received the 2010 Harold E. Edgerton Faculty Achievement Award, the 2010 ASME Sia Nemat-Nasser Award, the 2011 Thomas J.R. Hughes Young Investigator Award and the 2011 Rossiter W. Raymond Memorial Award. In 2011 he received the inaugural Leonardo da Vinci Award from EMI. His work was recognized with several other awards including the Alfred Noble Prize. In 2021, he received the ASME Drucker Medal.

General references

 * List of publications at LAMM
 * NPR story on 3D printing and spider webs
 * Forbes Magazine article on protein design
 * Science Careers: Winning Strategies: Advice from PECASE Winners
 * There’s a symphony in the antibody protein the body makes to neutralize the coronavirus
 * AMERIKAS HOCHSCHULE M.I.T.: Die Mühen der Spitze
 * Unraveling silks’ secrets
 * Learning from failure
 * MIT probes secret to bone's strength
 * NBC article on mussel-inspired building designs
 * Wall Street Journal article on coronavirus work
 * National Academy of Engineering - Frontiers of Engineering Symposium
 * Math model may help to study collagen ailments
 * Classic FM radio station article & broadcast
 * Think small! Think quickly! Atomistic model helps students visualize nanoscale problems
 * Buehler appointed to the Institute-wider endowed chair professorship at MIT
 * Speed plays crucial role in breaking protein's H-bonds
 * MIT researcher sees big impact of little cracks
 * S. Cranford, M. Buehler, Materiomics: biological protein materials, from nano to macro, Nanotechnology, Science and Applications, Vol. 3, pp. 127–148, 2010.
 * Going nature one better
 * M.J. Buehler, Tu(r)ning weakness to strength, Nano Today, Vol. 5(5), pp. 379–383, 2010.
 * Buehler to receive inaugural Leonardo da Vinci Award
 * MIT-Germany Program and MIT-Germany Seed Fund
 * Researchers link patterns seen in spider silk, melodies
 * The Beethoven connection
 * Markus Buehler named head of Department of Civil and Environmental Engineering
 * Spider web music: An inspiring harmony of art and science
 * Spider web music: Translating proteins into music, and back
 * Materiomusic: Setting coronavirus and AI inspired proteins to music

title: Markus J. Buehler


text:
Wikipedia:Articles for deletion/Blubblub317

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was delete. humblefool®Deletion Reform 01:34, 3 August 2005 (UTC)

Blubblub317
Not notable brenneman (t) (c)  10:09, 18 July 2005 (UTC)

 * Delete read entry and agree with above. not yet notable. To be fair, neopets is somewhat out of my realm. maybe i'm missing something.Hamster Sandwich 10:17, 18 July 2005 (UTC)
 * Delete non notable. JamesBurns 10:27, 18 July 2005 (UTC)
 * Delete Just in case anyone gets confused: "The Neopian Times" is an online newsletter from a web game/community website, not a real newspaper. I won't say anything about the notability of this kid (he's only 12, no reason to hurt any feelings), but given that the article is written by a user named Blubblub317, it's definitely vanity. Andrew Lenahan - St ar bli nd  13:23, July 18, 2005 (UTC)
 * Delete - NN JoJan 15:04, 18 July 2005 (UTC)
 * Delete, not notable, doesn't help that author blanked page (then again, he's 12).
 * Delete, unlikely that anyone would research this entry unless specifically told to look for it here. --Evmore 20:20, 24 July 2005 (UTC)
 * Delete if he doesnt Merge it, this is vanity and nn UnitedRock55

StopTheFiling 23:18, July 18, 2005 (UTC)

I just want to say that Blub did not write this himself (Arti)

 * Delete. Not notable --Sleepyhead81 19:09, 31 July 2005 (UTC)

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


text:
User talk:Wishme

我來自一個正在鬧颱風的地方，這兩天我讀了書、寫了字、痛了頭、睡了覺，可颱風還沒走!

title: User talk:Wishme


text:
Child class

Child class may refer to:
 * Subclass (computer science)
 * Child-Pugh score

title: Child class


text:
Cowan railway station

Cowan railway station is a railway station located on the Main Northern line on the northern fringes of Sydney, New South Wales, Australia. It serves the suburb of Cowan, and the station was opened in 1890.

Cowan was a terminating point for CityRail suburban services until January 1992 when all services were curtailed at Berowra. A southbound passing loop is located immediately south of the station. In February 1999, it was extended south 1.1 km to allow 1.5 km freight trains to stable. North of the station the 8.6 km Cowan Bank commences its descent to Hawkesbury River station and thereafter, crossing the Hawkesbury River.

Platforms and services
Cowan has two side platforms. It is serviced by NSW TrainLink Central Coast & Newcastle Line services travelling from Sydney Central to Newcastle.

Transport links
CDC NSW operates one bus route via Cowan station, under contract to Transport for NSW:
 * 592: Hornsby station to Mooney Mooney

title: Cowan railway station


text:
Talk:Anoushka Shankar

Question
Why does Origin read as her birthplace? I am Indian but was born in California. Where is my origin? Wouldn't that be in my father's loins and mother's uterus? --68.175.38.243 (talk) 18:04, 2 September 2010 (UTC)

I'm also curious about the identification as British Indian. Is this true? She speaks English with an American accent, not a British one. — Preceding unsigned comment added by LetMeLogIn (talk • contribs) 03:28, 2 June 2012 (UTC)

I think it's clear that being born in London makes her a British Citizen. Where she spent her childhood isn't going to change the place of birth. 87.224.31.130 (talk) 14:51, 12 December 2012 (UTC)

External links modified
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Nationality
That she is British is sourced and confirmed as well as being obvious from place of birth, but why American, which is neither sourced nor explained. Also why not Indian (since both parents were Indian)? Pincrete (talk) 15:41, 3 April 2024 (UTC)

 * British one is sourced, which also confirms the subject is not an Indian national since India prohibits dual citizenship, hence she's only of Indian descent. Also added citations for her American nationality (she's an American voter as well). Lancepark (talk) 19:28, 11 April 2024 (UTC)

title: Talk:Anoushka Shankar


text:
Hocken Collections

Hocken Collections (Uare Taoka o Hākena, formerly the Hocken Library) is a research library, historical archive, and art gallery based in Dunedin, New Zealand. Its library collection, which is of national significance, is administered by the University of Otago.

The Collections' specialist areas include items relating to the history of New Zealand and the Pacific, with specific emphasis on the Otago and Southland Regions. Open to the general public, the library is one of the country's most important historical research facilities.

History
Hocken Collections is the result of the philanthropy of avid collector Dr. Thomas Hocken, who donated his private collection to the university in trust for the New Zealand public. Hocken first made public his intention to offer his library to the people of New Zealand in 1897. A deed of gift was signed on 3 September 1907 but it was not until 1910 that it became generally accessible in a purpose built wing of the Otago Museum. Dr. Thomas Hocken was too ill to attend the official opening on 23 March 1910 (the 62nd anniversary of the founding of Dunedin), and died just two months later.

Until 1965 the library was entirely housed in the Otago Museum. From that time its pictures collection and increasingly more of its other holdings were housed on other sites around the University of Otago's campus, the pictures being at the Central Library. In 1980 the collections were again brought together under one roof in the new Hocken Building (now renamed the Richardson Building), designed by E.J. McCoy. It soon outgrew that site and additional accommodation was secured at another site in Leith Street. It was reconsolidated on another site in 1998 in the former Otago Co-operative Dairy Company factory on Anzac Avenue, east of the main campus. In 2005, its name was changed to Hocken Collections.

Collections
Hocken Collections holds the largest collection of manuscripts, maps, and early photographs relating to the history of the Otago Region, as well as several notable collections relating to the country as a whole. The latter include the letters and journals of Samuel Marsden and New Zealand records of the Church Missionary Society. The personal and public papers of many important Otago people are also present in the library's collections, including those of the writers James K. Baxter and R. A. K. Mason, as well as the political writings of many of the community's leaders. The library's collection also includes a substantial body of photographic work by the Burton Brothers. The library also has an extensive collection of New Zealand music recordings and sheet music—including much related to Dunedin's rock-music scene—and a substantial collection of New Zealand art; the upper floor of the library includes a gallery which is regularly used for shows of art both from the library's collection and from visiting and resident University of Otago artists.

Collection Highlights
The following Hocken Collection's holdings have been recognized as items of recorded heritage which have national significance by UNESCO Memory of the World Aotearoa New Zealand.

 * Charles Brasch Literary and Personal Papers
 * Dr Hocken’s Church Missionary Society Records
 * Pickerill Papers on Plastic Surgery
 * Lance Richdale Papers
 * Salmond Anderson Architects Records
 * Herries Beattie Papers (1848–1972)
 * Dr Muriel Bell Papers
 * Colin and Anne McCahon Papers

title: Hocken Collections


text:
User talk:Poco Loco

Stop vandalising immediately. If you continue, you'll be blocked from editing. -- Finlay McWalter | Talk 10:18, July 18, 2005 (UTC)

title: User talk:Poco Loco


text:
AIPS

AIPS may refer to:
 * Académie Internationale de Philosophie des Sciences
 * Australian Institute of Public Safety
 * Astronomical Image Processing System
 * (International Sports Press Association)
 * Advanced IP Softswitch
 * Ante Up Intercontinental Poker Series
 * Assisted Instrument Purchase Scheme

title: AIPS


text:
Talk:Pentachromacy

Untitled
I have reverted the change user:Smack made to the intro of this page - I'm afraid it was quite seriously wrong. Animals with colour vision do not "divide up the specturm"; the colour seen is a function of the relative levels of activation of the different classes of receptors, and shows continuity from one colour to another. seglea 10:18, 18 July 2005 (UTC)

 * Point taken, but even though I already knew the concept of "chromacy", I found the introduction confusing. Do you expect people to know what a "pure spectral light" or "spectral light" is?  Also, since you reverted my disambiguation, please find a better page to link to than the mess that is spectrum.  --Smack (talk) 03:58, 19 July 2005 (UTC)
 * Yes, I agree that what is there, though technically correct, is not easy to read. Also I agree that your electromagnetic spectrum is probably better than spectrum - I didn't have time to do more than a quick revert but will get to it as soon as i can. seglea 12:04, 19 July 2005 (UTC)

I have changed "exponentially" to "multaplicatively". This is because when combining the 100 gradations from one sensor with the 100 gradations from a second sensor, the number of gradations is multiplied, to get 10,000. It is a mere coincidence that this is equal to the exponential formula 100^2. If one cell detected 20 gradations and the other 500, it would still be multaplicative (20 x 500 = 10,000), but there would be no corresponding exponential formula. The term "exponentially" is a "cool" technical term in mathematics that people like throwing around even when not correct, just like people say that something is ironic (a technical literary term) even when it is not ironic. —Preceding unsigned comment added by 97.115.0.245 (talk) 12:51, 27 January 2010 (UTC)

I have made some factual corrections. Three colors of light are not enough to simulate all the colors that an average human can distinguish, so it does not make sense that a pentachromat would be completely satisfied with five varieties of light. See the article on color perception. For example, if you take pure red, green, and blue, then you cannot represent a monochromatic cyan — mixing green and blue would yield a less intense color, according to human eyes. Some output devices (especially printers) use more than three colors, often as much as six, to more closely match what the human eye can distinguish. Also, the three human cones are called "long", "medium", and "short", not "red", "green", and "blue". Each is sensitive to a wide variety of wavelengths that overlap with the others significantly. —Preceding unsigned comment added by 97.115.0.245 (talk) 13:07, 27 January 2010 (UTC)

Fishies?
My understanding is that certain species of fish have Pentachromacy. Can anyone confirm? SChalice 04:35, 4 February 2016 (UTC)

Tritanomaly
Being heterozygous for tritanomaly, unlike protanomaly and deuteranomaly, would not confer an extra color vision. Long and medium are both on the X chromosome, so if someone is heterozygous for both, she can see five primary colors, as half the cones express each allele of each. But short is on the seventh chromosome, so if someone is heterozygous for it, all of his/her short-wave cones express both alleles, and are sensitive to the average of what the two alleles code for. phma (talk) 23:56, 7 October 2019 (UTC)

title: Talk:Pentachromacy


text:
Menua

Menua ( [variations exist]), also rendered Meinua or Minua, was the fifth known king of Urartu from c. 810 BC to approximately 786 BC. In Armenian, Menua is rendered as Menua. The name Menua may be connected etymologically to the Ancient Greek names Minos and Minyas.

A younger son of the preceding Urartian King, Ishpuini, Menua was adopted as co-ruler by his father in the last years of his reign. Menua enlarged the kingdom through numerous wars against the neighbouring countries and left many inscriptions across the region, by far the most of any Urartian ruler. He organized a centralised administrative structure, fortified a number of towns and constructed fortresses. Amongst these was Menuakhinili located near Mount Ararat (its exact location is uncertain, perhaps at Bulakbaşı, east of modern-day Iğdır).

He briefly co-ruled with his son, Inushpua, but was succeeded by another son, Argishti I. Menua also had a daughter named Tariria, after whom a certain vineyard was named Taririakhinli.

Apart from the Kepenek Castle inscription, another inscription proving the existence of the Urartian Kingdom in the geography of Muş is the Alazlı/Tirmet inscription. The inscription in question is located 25.5 km east of Muş province and 6.2 km south of Korkut district. In the inscription, the war fought by the Urartian king Menua is mentioned:"Menua, the son of İşpuini, brought this stone to our Lord Haldi. he sewed. Tann Haldi went on a military expedition with his spear. He captured the city of Trtimi in the territory of the country of Urme." It is believed that Menua founded the city of Manazkert (Malazgirt).

Menua Canal
Menua developed a canal and irrigation system that stretched across the kingdom. The most significant of these was a 45 mile canal from the Hoşap valley to Van, which was named the Menua Canal after the king. It flowed at a rate of 1500 to 3000 litres of water per second, depending on the time of the year. Several of these canals are still in use today.

Menua became the first of Urartu's kings who designed and constructed irrigation networks that contributed to farming and, in part, to the development of the vineyard in Urartu. Menuapili canal was about 72 km length. The canal was 4.5 meters wide and 1.5 meters deep, and reached the capital of Urartu, Tosp (Van). The canal passes in some places along the slopes, dug with rocks, and in the lower parts of the canal it was built especially from huge stones and over a wide and unbreakable wall with a height of 15-20 meters. Menuapili of which there are still many parts existing and are working to supply irrigation and drinking water to City of Van and the sourrounding villages, is one of the surviving monuments of ancient Armenian culture and one of the oldest medieval civilization famous constructions. Menuapili is one of the oldest major canals in the Middle East, for that reason it was called by many historians a river.

The Assyrian king Sennacherib is well known like Urartian king Menua in constructing hydraulic engineering works some of these well-constructed tunnels are still in use today. Sennacherib used the expertise of Urartian technicians since they were well known for their skill in constructing hydraulic installations. The biggest canal he build was only 19 km in length comparing with Menua’s canal which was 72 km in length. Urartu's cultural development in the water sector has had a considerable impact on the development of northern Mesopotamia and the same cultural field of Assyria. The flow of irrigation canals is from north to south, from Urartu to Assyria, i.e. from the Armenian Highland to Mesopotamia. Menua was one of the candidates to whom the title "Shinarar” i.e. builder can be given legally, and when Menua died in 780 B.C. Urartu was empire and equaled to his strong opponent Assyria.

title: Menua


text:
Michelangelo (computer virus)

The Michelangelo virus is a computer virus first discovered on 3 February 1991 in Australia. The virus was designed to infect DOS systems, but did not engage the operating system or make any OS calls. Michelangelo, like all boot sector viruses, operated at the BIOS level. Each year, the virus remained dormant until March 6, the birthday of Renaissance artist Michelangelo. There is no reference to the artist in the virus, and it is doubtful that the virus's developer(s) intended a connection between the virus and the artist. The name was chosen in researchers who noticed the coincidence of the activation date. The actual significance of the date to the author is unknown. Michelangelo is a variant of the already endemic Stoned virus.

On March 6, if the PC is an AT or a PS/2, the virus overwrites the first one hundred sectors of the hard disk with nulls. The virus assumes a geometry of 256 cylinders, 4 heads, 17 sectors per track. Although all the user's data would still be on the hard disk, it would be irretrievable for the average user.

On hard disks, the virus moves the original master boot record to cylinder 0, head 0, sector 7.

On floppy disks, if the disk is 360 KB, the virus moves the original boot sector to cylinder 0, head 1, sector 3.

On other disks, the virus moves the original boot sector to cylinder 0, head 1, sector 14.
 * This is the last directory of the 1.2 MB disks.
 * This is the second-to-last directory of the 1.44 MB disks.
 * The directory does not exist on 720 KB disks.

Although designed to infect DOS systems, the virus can easily disrupt other operating systems installed on the system since, like many viruses of its era, the Michelangelo infects the master boot record of a hard drive. Once a system became infected, any floppy disk inserted into the system (and written to; in 1992 a PC system could not detect that a floppy had been inserted, so the virus could not infect the floppy until some access to the disk is made) becomes immediately infected as well. And because the virus spends most of its time dormant, activating only on March 6, it is conceivable that an infected computer could go for years without detection – as long as it wasn't booted on that date while infected.

The virus first came to widespread international attention in January 1992, when it was revealed that a few computer and software manufacturers had accidentally shipped products, for example Intel's LANSpool print server, infected with the virus. Although the infected machines numbered only in the hundreds, the resulting publicity spiraled into "expert" claims, partially led by anti-virus company founder John McAfee, of thousands or even millions of computers infected by Michelangelo. However, on March 6, 1992, only 10,000 to 20,000 cases of data loss were reported.

In subsequent years, users were advised not to run PCs on March 6, waiting until March 7, or else reset the PC date to March 7 at some time on March 5 (to skip March 6). Eventually, the news media lost interest, and the virus was quickly forgotten. Despite the scenario given above, in which an infected computer could evade detection for years, by 1997 no cases were being reported in the wild.

title: Michelangelo (computer virus)