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Wikipedia:Collaboration of the week/Head

Head

 * Nominated on 20:46, 13 July 2005 (UTC); needs 10 votes by 27 July.

This is a very important topic of an encyclopedia and I am surprised that this article doesn't even have a section about the anatomy of the human head. Similar to the requirements needed for the Face article, I think it should have a section about health, as well as head diseases; But the most important of all is the missing anatomy section which I myself cannot add because I do not have the knowledge to write a detailed scientific anatomy of the head. I hope to see this article improved to the featured article status because it deserves it. - Wackymacs 20:46, 13 July 2005 (UTC)

Support:
 * 1) Wackymacs 20:46, 13 July 2005 (UTC)
 * 2) Naha|(talk) 13:37, July 16, 2005 (UTC)
 * 3) Kyleca 00:54, 19 July 2005 (UTC)
 * 4) Anorris 23:53, July 19, 2005 (UTC)
 * 5) – Quadell (talk) (sleuth) 20:43, July 20, 2005 (UTC)
 * 6) D AVODD  02:40, July 21, 2005 (UTC)
 * 7)  Eloquence* 06:28, July 21, 2005 (UTC)
 * 8) KSchutte 18:36, 24 July 2005 (UTC)

Comments:
 * 1) We need to tell the story of how heads evolved. D AVODD
 * 2) Face failed, let's at least pick this one.--Eloquence* 06:28, July 21, 2005 (UTC)


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Mitú

Mitú is the capital town of the department of Vaupés in Colombia. It is a small town located in South eastern Colombia in the Amazon Basin. Founded in 1936, Mitú lies next to the Vaupés River at 180 meters above sea level. It is where the core of the services (transport and trade) are provided to the Vaupés Department.

The Vaupés River serves as connecting link between Mitú and nearby hamlets on the riverbanks, but there are no roads connecting the town to rest of the country. Accessible only by airplane and the river, Mitú is the most isolated capital in Colombia.

History
The founding of Mitú can be traced to the rivalry between Brazilians and Colombians exploiting rubber in the basins and ranges of the upper Guainía and Apaporis rivers. By 1903 there was an intense activity exploiting rubber in the area around the Vaupés river using the local Indians, of the ethnic groups tucano and carijonas, as slaves.

Mitú was erected as a modest hamlet in October 1936 by Miguel Cuervo Araoz. The town served as a meeting point between different indigenous communities, in addition to being a center of rubber tree exploitation, fur trade and missionary center. Its main activity was the rubber trade for food, clothing and fuel. After being for a time a township, in 1963 Mitú became the capital of the Vaupés Commissary (Comisaria). In 1974, it was made a municipality and in 1991 it became the capital of the new created department.

In November 1998, an estimated 1,500 FARC guerrilla members of the Eastern Bloc of the FARC-EP tried to take over the town by force, against 120 National Police members and one Colombian National Army Battalion in the Siege of Mitú. The Colombian Air Force and Army Aviation supported ground forces with air raids. The guerilla members seized the airport, and they blew up a communications tower. Mitú was left partially destroyed and some estimated 150 policemen and soldiers died, along with 10 civilians and over 800 guerrilla members. In their escape FARC took hostages as human shields including some 40 to 45 members of the Colombian Military.

On June 13, two of the hostages captured in Mitú in 1998, National Police Col. (now Gen.) Luis Mendieta and National Police Col. Enrique Murillo were freed by the Colombian army in a rescue operation named Operation Chameleon, located in Calamar, Guaviare. The following day, two other police officers were found and freed.

Climate
Mitú has a tropical rainforest climate (Köppen Af) and is hot, humid and wet throughout the year.

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

title: Mitú


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Michael Ansara

Michael George Ansara (April 15, 1922 – July 31, 2013) was an American actor. He portrayed Cochise in the television series Broken Arrow 1956-1958, Kane in the 1979–1981 series Buck Rogers in the 25th Century, Commander Kang in Star Trek: The Original Series and Star Trek: Deep Space Nine, Deputy U.S. Marshal Sam Buckhart in the NBC series Law of the Plainsman, and provided the voice for Mr. Freeze in the DC Animated Universe. Ansara received a star on the Hollywood Walk of Fame for his work in the television industry, located at 6666 Hollywood Boulevard.

Early life
Michael George Ansara was born in a small village in the Mandate for Syria and the Lebanon, and his family emigrated to the United States when he was two years old. Ansara's family lived in Lowell, Massachusetts, for a decade before moving to California. He originally wanted to be a physician, but developed a passion for becoming a performer after he began taking acting classes at Pasadena Playhouse to overcome his shyness. He was educated at Los Angeles City College, from which Ansara earned Associate of Arts degree. Ansara served as a medic in the army during World War II.

Early work
During the 1950s, Ansara appeared in several episodes of Alfred Hitchcock Presents. He appeared in a 1951 episode of The Lone Ranger titled "Trouble at Black Rock." In 1953, he appeared as Pindarus in Joseph Mankiewicz' big screen adaptation of Julius Caesar, with Marlon Brando, James Mason and John Gielgud. However, the popular television series Broken Arrow (1956), wherein he played the lead role of Cochise, raised Ansara's profile and made him a household name. While making the series, the 20th Century-Fox publicity department arranged a date between Ansara and actress Barbara Eden.

The two later married and Ansara guest-starred on Eden's sitcom I Dream of Jeannie as the Blue Djinn. He also played King Kamehameha in the Jeannie episode "The Battle of Waikīkī", and in the final season, he played Major Biff Jellico in the episode "My Sister, the Home Wrecker". Ansara and Eden divorced in 1974. The couple had one son together, actor Matthew Ansara, who died on June 25, 2001, of a heroin overdose.

Ansara starred in his own ABC-TV series, Law of the Plainsman (1959–1960), with Gina Gillespie and Robert Harland. He performed as an Apache Indian named Sam Buckhart, who had been appointed as a U.S. Marshal. The series began as an episode of The Rifleman.

He played in Biblical epics: The Robe (1953) as Judas Iscariot, The Ten Commandments (1956) as a taskmaster (uncredited), and The Greatest Story Ever Told (1965) as Herod's commander. He appeared as Belshazzar in Columbia's 1953 film Slaves of Babylon.

Later career
In 1961, Ansara played the role of Miguel Alvarez in the film Voyage to the Bottom of the Sea, co-starring with his wife (Eden) and Walter Pidgeon, who played "Admiral Harriman Nelson". Ansara later appeared in an episode of the television series Voyage to the Bottom of the Sea, playing the rebel sub commander Captain Ruiz in "Killers of the Deep" (1966). He also appeared in the episode "Hot Line" (broadcast on November 9, 1964) as a Soviet scientist who disarms a defective Soviet atomic satellite that has crashed off the coast of California and he appeared as Carl in the episode "Night Visitors" of the NBC anthology series The Barbara Stanwyck Show. He starred in "Infidel Caesar" at The Music Box Theater on Broadway, which had one preview performance on 4/28/1962, with the silent film actor Ramon Novarro. The show is described as portraying Shakespeare's "Julius Caesar" in modern Cuba with a musical score which had "Latin Caribbean voodoo influences", as described in the "Broadway World" web site article "Have Any Broadway Shows Ever Closed Before They Opened?" written by Jennifer A. Tepper on 3/18/2023. He played Dr. MacKenzie in S6 E27 "The Adam MacKenzie Story" on "Wagon Train" which aired March 26, 1963.

In 1964, he made his only guest appearance on Perry Mason as Vince Kabat in "The Case of the Antic Angel." Also that year, he played the lead character of "Qarlo," the Soldier in an episode of The Outer Limits. It opened the second season of shows on 19 September 1964 and was written by acclaimed fantasy writer and novelist Harlan Ellison, adapting it from his short story "Soldier from Tomorrow. He starred in a supporting role in the 1965 Elvis Presley film, Harum Scarum''.

Ansara played the Ruler on episode 22, "The Challenge", of the television series Lost in Space (March 2, 1966), with a young Kurt Russell as his son Quano. Later that same year, he appeared in the feature film Texas Across the River with Dean Martin. He also appeared on Daniel Boone as Red Sky in a 1966 episode. In another 1966 episode of that series, Ansara portrayed Sebastian Drake. He played two different characters in two episodes of the 1966 science fiction television series The Time Tunnel, Colonel Hruda in episode #11 and the Curator in episode #28.

Ansara continued appearing in guest starring roles on television, including "The Savage Street" (a 1967 episode of the ABC action drama series The Fugitive), "On a Clear Night You Can See Earth" (a 1969 episode of the ABC-TV series Land of the Giants), and "The Western" (the penultimate episode of the original CBS television series Mission: Impossible). In 1976, Ansara starred in the film Mohammad, Messenger of God (also titled The Message), about the origin of Islam and the message of the Islamic prophet Muhammad.

In 1978, Ansara starred in the acclaimed miniseries Centennial, based on the novel by James A. Michener. He played the recurring role of Killer Kane in the 1979–1980 season of Buck Rogers in the 25th Century. He narrated Paul Goble's "The Gift of the Sacred Dog" at Crow Agency, Montana, on June 17, 1983, and Sheila MacGill-Callahan's "And Still the Turtle Watched" on October 21, 1993, on the PBS series Reading Rainbow.

In 1988, Ansara appeared in an episode of the television series Murder, She Wrote titled "The Last Flight of the Dixie Damsel". In 1992, he voiced Mr. Freeze in two episodes of Batman: The Animated Series, and won critical acclaim for his performance. He went on to voice Mr. Freeze in the animated film Batman & Mr. Freeze: SubZero, one episode each of The New Batman Adventures and Batman Beyond, and the video game Batman: Vengeance. In 1994, Ansara portrayed the Technomage "Elric" in the Babylon 5 episode "The Geometry of Shadows".

Star Trek
He is one of seven actors to play the same character (in his case the Klingon commander Kang) on three Star Trek television series – the original series ("Day of the Dove"), Deep Space Nine ("Blood Oath") and Voyager ("Flashback").

Awards and honors
Ansara was nominated for a Saturn Award, and has won a Western Heritage Award for Rawhide.

On February 8, 1960, Ansara received a star on the Hollywood Walk of Fame for his work in the television industry, located at 6666 Hollywood Boulevard.

Personal life and death
Ansara was married three times, first to actress Jean Byron in 1955; the couple divorced in 1956. In 1958, Ansara married Barbara Eden, who co-starred with him in Irwin Allen's Voyage to the Bottom of the Sea. The couple had a son, Matthew Ansara. Ansara and Eden divorced in 1974, and he married actress Beverly Kushida in 1977. On June 25, 2001, his son Matthew died from a drug overdose in Monrovia, California. Ansara was a Greek Orthodox Christian.

Ansara died from complications of Alzheimer's disease at his home in Calabasas on July 31, 2013, at the age of 91. His interment is at Forest Lawn Memorial Park in the Hollywood Hills of Los Angeles, next to his son Matthew.

title: Michael Ansara


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Association of ideas

Association of ideas, or mental association, is a process by which representations arise in consciousness, and also for a principle put forward by an important historical school of thinkers to account generally for the succession of mental phenomena. The term is now used mostly in the history of philosophy and of psychology. One idea was thought to follow another in consciousness if it were associated by some principle. The three commonly asserted principles of association were similarity, contiguity, and contrast, numerous others had been added by the nineteenth century. By the end of the nineteenth century physiological psychology was so altering the approach to this subject that much of the older associationist theory was rejected.

Everyday observation of the association of one idea or memory with another gives a face validity to the notion. In addition, the notion of association between ideas and behavior gave some early impetus to behaviorist thinking. The core ideas of associationist thinking recur in some recent thought on cognition, especially consciousness.

Early theory
The associationist theory is anticipated in Plato's Phaedo, as part of the doctrine of anamnesis. The idea of Simmias is recalled by the picture of Simmias (similarity) and that of a friend by the sight of the lyre on which he played (contiguity). But Aristotle is credited with originating associationist thinking based on this passage:

""When, therefore, we accomplish an act of Reminiscence, we pass through a certain series of precursive movements, until we arrive at a movement, on which the one we are in quest of is habitually consequent. Hence too it is, that we hunt through the mental train, excogitating from the present or some other, and from its similar or contrary or coadjacent. Through this process Reminiscence is effected. For the movements are, in these cases, sometimes at the same, sometimes at the same time, sometimes parts of the same whole; so that the subsequent movement is already more than half accomplished.""

- Aristotle as translated by W. Hamilton

Both Thomas Hobbes and John Locke are accredited for the initial study of theory of association. The basis of Hobbes's theory of association is that motion is what rules and attributes to mental activity. Hobbes tells us that the associations which already exist in our minds are what rule our flow of imaginations: "But as we have no imagination, whereof we have not formerly had sense, in whole, or in part; so we have no transition from one imagination to another, whereof we never had the like before in our senses.” Much of these rules, Hobbes says, do not really apply in our dreams. The passage is obscure, but it indicates the principles known as contiguity, similarity, and contrast. Similar principles are stated by Zeno the Stoic, by Epicurus (see Diogenes Laertius vii. § 52, x. § 32), and by St Augustine of Hippo (Confessions, x. c. 19). Aristotle's doctrine was expanded and illustrated during throughout the Middle Ages, and in some cases even into the 17th century. William Hamilton listed philosophical authorities who gave prominence to the general fact of mental association - the Spanish philosopher Joannes Lodovicus Vives (1492–1540) especially being exhaustive in his account of memory.

In Thomas Hobbes's psychology much importance is assigned to what he called, variously, the succession, sequence, series, consequence, coherence, train of imaginations or thoughts in mental discourse. But not before David Hume is there an express question as to what are the distinct principles of association. John Locke had, meanwhile, introduced the phrase "association of ideas" as the title of a supplementary chapter incorporated with the fourth edition of his Essay, though with little or no suggestion of its general psychological import. Hume reduced the principles of association to three: similarity, contiguity in time and place, and cause and/or effect. Dugald Stewart suggested resemblance, contrariety, and vicinity in time and place, though he added, as another obvious principle, accidental coincidence in the sounds of words, and further noted three other cases of relation: cause and effect, means and end, and premise and conclusion, as connecting trains of thought under circumstances of special attention. Thomas Reid, made light of association, remarking that it seems to require only the power of habit to explain the spontaneous recurrence of trains of thinking, which become familiar by frequent repetition (Intellectual Powers, p. 387).

Hamilton's own theory of mental reproduction, suggestion, or association is a development of his ideas in Lectures on Metaphysics (vol. ii. p. 223, seq.), which reduced the principles of association to simultaneity and affinity, and these further to one supreme principle of redintegration or totality. In the final scheme he sets out four general laws of mental succession:
 * (1) Associability or possible co-suggestion (all thoughts of the same mental subject are associable or capable of suggesting each other);
 * (2) Repetition or direct remembrance (thoughts identical in a modification, but differing in time, tend to suggest each other);
 * (3) Redintegration, indirect remembrance or reminiscence (thoughts once identical in time, but different as mental modes, are suggestive of each other in the order they originally held);
 * (4) Preference (thoughts are suggested not merely by the general subjective relation subsisting between them, they are also suggested in proportion to the amount of interest they hold to the individual mind).

These special laws logically follow from the general laws above:
 * A - Primary - Modes of the Laws of Repetition and Redintegration:
 * (1) Law of Similars (Analogy, Affinity);
 * (2) Law of Contrast; and
 * (3) Law of Coadjacency (Cause and Effect, etc.).
 * B - Secondary - Modes of the Law of Preference, under the Law of Possibility:
 * (1) Laws of Immediacy and Homogeneity; and
 * (2) Law of Facility.

The Associationist School
The Associationist School includes the English psychologists who aimed at explaining all mental acquisitions and the more complex mental processes generally under laws under the associations which their predecessors applied only to simple reproduction. Hamilton, though professing to deal with reproduction only, formulates a number of still more general laws of mental succession: Law of Succession, Law of Variation, Law of Dependence, Law of Relativity or Integration (involving Law of Conditioned), and, finally, Law of Intrinsic or Objective Relativity. These he posits as the highest to which human consciousness is subject, but it is in a sense quite different that the psychologists of the Associationist School intend their appropriation of the principle or principles commonly signalized. In this regard, as far as can be judged from imperfect records, they were anticipated to some extent by the experientialists of ancient times, both Stoic and Epicurean (cf. Diogenes Laertius, as above).

In the period that led to modern philosophy, Hobbes was the first thinker of permanent note to whom this doctrine may be traced. Although he took a narrow view of the phenomena of mental succession, he (after dealing with trains of imagination or "mental discourse") sought in the higher departments of intellect to explain reasoning as a discourse in words, dependent upon an arbitrary system of marks, each associated with or standing for a variety of imaginations. Except for a general assertion that reasoning is a reckoning (otherwise, a compounding and resolving), he had no other account of knowledge to give. The whole emotional side of mind ("the passions") he similarly resolved into an expectation of consequences based on past experience of pleasures and pains of sense. Thus, though he made no serious attempt to justify his analysis in detail, he is undoubtedly to be classed with the associationists of the next century. They, however, were wont to trace their psychological theory no further back than to Locke's Essay. Bishop Berkeley was driven to posit expressly a principle of suggestion or association in these terms: "That one idea may suggest another to the mind, it will suffice that they have been observed to go together, without any demonstration of the necessity of their coexistence, or so much as knowing what it is that makes them so to coexist." (New Theory of Vision, § 25) and, to support the obvious application of the principle to the case of the sensations of sight and touch before him, he constantly urged that association of sound and sense of language which the later school has always put in the foreground, whether as illustrating the principle in general or in explanation of the supreme importance of language for knowledge. It was natural, then, that Hume, coming after Berkeley and assuming Berkeley's results (though he reverted to the larger inquiry of Locke), should be more explicit in his reference to association. But Hume was original also, when he spoke of it as a "kind of attraction which in the mental world will be found to have as extraordinary effects as in the natural, and to show itself in as many and as various forms." (Human Nature, i. 1, § 4)

Other inquirers about the same time conceived of association with this breadth of view, and set themselves to track, as psychologists, its effects in detail.

David Hartley
David Hartley is the thinker most precisely identified with the Associationist School. In his Observations on Man, published in 1749 (11 years after Hume's A Treatise of Human Nature and one year after the better known An Enquiry Concerning Human Understanding), opened the path for all the investigations of like nature that have been so characteristic of English psychology. A physician by profession, he sought to combine with an elaborate theory of mental association a minutely detailed hypothesis as to the corresponding action of the nervous system, based upon the suggestion of a vibratory motion within the nerves thrown out by Isaac Newton in the last paragraph of the Principia. So far, however, from promoting the acceptance of the psychological theory, this physical hypothesis proved to have rather the opposite effect, and it began to be dropped by Hartley's followers (as Joseph Priestley, in his abridged edition of the Observations, 1775) before it was seriously impugned from without. When it is studied in the original, and not taken upon the report of hostile critics, who would not, or could not understand it, no little importance must still be accorded to the first attempt, not seldom a curiously felicitous one, to carry through that parallelism of the physical and psychical, which since then has come to count for more and more in the science of mind. Nor should it be forgotten that Hartley himself, for all his paternal interest in the doctrine of vibrations, was careful to keep separate from its fortunes the cause of his other doctrine of mental association. Of this the point lay in no mere restatement, with new precision, of a principle of coherence among "ideas" (which were also called by Hartley "vestiges", "types" and "images"), but in its being taken as a clue by which to follow the progressive development of the mind's powers. Holding that mental states could be scientifically understood only as they were analysed, Hartley sought for a principle of synthesis to explain the complexity exhibited not only in trains of representative images, but alike in the most involved combinations of reasonings and (as Berkeley had seen) in the apparently simple phenomena of objective perception, as well as in the varied play of the emotions, or, again, in the manifold conscious adjustments of the motor system. One principle appeared to him sufficient for all, running, as enunciated for the simplest case, thus: "Any sensations A, B, C, etc., by being associated with one another a sufficient number of times, get such a power over the corresponding ideas a, b, c, etc., that any one of the sensations A, when impressed alone, shall be able to excite in the mind b, c, etc., the ideas of the rest." To render the principle applicable in the cases where the associated elements are neither sensations nor simple ideas of sensations, Hartley's first care was to determine the conditions under which states other than these simplest ones have their rise in the mind, becoming the matter of ever higher and higher combinations. The principle itself supplied the key to the difficulty, when coupled with the notion, already implied in Berkeley's investigations, of a coalescence of simple ideas of sensation into one complex idea, which may cease to bear any obvious relation to its constituents. So far from being content, like Hobbes, to make a rough generalization to all mind from the phenomena of developed memory, as if these might be straightway assumed, Hartley made a point of referring them, in a subordinate place of their own, to his universal principle of mental synthesis. He expressly put forward the law of association, endued with such scope, as supplying what was wanting to Locke's doctrine in its more strictly psychological aspect, and thus marks by his work a distinct advance on the line of development of the experiential philosophy.

Continuing reception
The new doctrine received warm support from some, as William Law and Priestley, who both, like Hume and Hartley himself, took the principle of association as having the like import for the science of mind that gravitation had acquired for the science of matter. The principle began also, if not always with direct reference to Hartley, yet, doubtless, owing to his impressive advocacy of it, to be applied systematically in special directions, as by Abraham Tucker (1768) to morals, and by Archibald Alison (1790) to aesthetics. Thomas Brown (d. 1820) subjected anew to discussion the question of theory. Hardly less unjust to Hartley than Reid or Stewart had been, and forward to proclaim all that was different in his own position, Brown must yet be ranked with the associationists before and after him for the prominence he assigned to the associative principle in sensory perception (what he called "external affections of mind"), and for his reference of all other mental states ("internal affections") to the two generic capacities or susceptibilities of Simple and Relative Suggestion. He preferred the word "suggestion" to "association", which seemed to him to imply some prior connecting process, for which there was no evidence in many of the most important cases of suggestion, nor even, strictly speaking, in the case of contiguity in time where the term seemed least inapplicable. According to him, all that could be assumed was a general constitutional tendency of the mind to exist successively in states that have certain relations to each other, of itself only, and without any external cause or any influence previous to that operating at the moment of the suggestion. Brown's chief contribution to the general doctrine of mental association, besides what he did for the theory of perception, was, perhaps, his analysis of voluntary reminiscence and constructive imagination, faculties that appear at first sight to lie altogether beyond the explanatory range of the principle. In James Mill's Analysis of the Phenomena of the Human Mind (1829), the principle, much as Hartley had conceived it, was carried out, with characteristic consequence, over the psychological field. With a much enlarged and more varied conception of association, Alexander Bain reexecuted the general psychological task, while Herbert Spencer revised the doctrine from the new point of view of the evolution hypothesis. John Stuart Mill made only occasional excursions into the region of psychology proper, but sought, in his System of Logic (1843), to determine the conditions of objective truth from the point of view of the associationist theory, and, thus or otherwise being drawn into general philosophical discussion, spread wider than any one before him its repute.

French and German associationists and Kant
The Associationist School was composed chiefly of British thinkers, but in France also it had distinguished representatives. Of these it will suffice to mention Condillac, who professed to explain all knowledge from the single principle of association (liaison) of ideas, operating through a previous association with signs, verbal or other. In Germany, before the time of Immanuel Kant, mental association was generally treated in the traditional manner, as by Christian Wolff.

Kant's inquiry into the foundations of knowledge, agreeing in its general purport with Locke's, however it differed in its critical procedure, brought him face to face with the newer doctrine that had been grafted on Locke's philosophy. To account for the fact of synthesis in cognition, in express opposition to associationism, as represented by Hume, was, in truth, his prime object, starting, as he did, from the assumption that there was in knowledge that which no mere association of experiences could explain.

To the extent, therefore, that his influence prevailed, all inquiries made by the English associationists were discounted in Germany. Notwithstanding, under the very shadow of his authority a corresponding, if not related, movement was initiated by Johann Friedrich Herbart. As peculiar and widely different from anything conceived by the associationists as Herbart's metaphysical opinions were, he was at one with them and at variance with Kant in assigning fundamental importance to the psychological investigation of the development of consciousness. Further, his conception of the laws determining the interaction and flow of mental presentations and representations, when taken in its bare psychological import, was essentially similar to theirs. In Friedrich Eduard Beneke's psychology also and in more recent inquiries conducted mainly by physiologists, mental association has been understood in its wider scope, as a general principle of explanation.

Differences among versions of associationist thought
The associationists differ among themselves in the statement of their principle and, when they adduce several principles, in their conception of the relative importance of these.
 * Hartley took account only of Contiguity, or the repetition of impressions synchronous or immediately successive.
 * The same is true of James Mill, though, incidentally, he made an express attempt to resolve the received principle of Similarity and, through this, the other principle of Contrast, into his fundamental law (the Law of Frequency, as he sometimes called it, because upon frequency, in conjunction with vividness of impressions, the strength of association, in his view, depended).
 * In a sense of his own, Brown also, while accepting the common Aristotelian enumeration of principles, inclined to the opinion that "all suggestion may be found to depend on prior coexistence, or at least on such proximity as is itself very probably a modification of coexistence", provided account be taken of:
 * "the influence of emotions and other feelings that are very different from ideas, as when an analogous object suggests an analogous object by the influence of an emotion which each separately may have produced before, and which is, therefore, common to both."

 * To the contrary effect, Spencer maintained that the fundamental law of all mental association is that presentations aggregate or cohere with their like in past experience, and that, besides this law, there is in strictness no other, all further phenomena of association being incidental. Thus in particular, he would have explained association by Contiguity as due to the circumstance of imperfect assimilation of the present to the past in consciousness.
 * Alexander Bain regarded Contiguity and Similarity logically, as perfectly distinct principles, though in actual psychological occurrence blending intimately with each other, contiguous trains being started by a first (it may be, implicit) representation through Similarity, while the express assimilation of present to past in consciousness is always, or tends to be, followed by the revival of what was presented in contiguity with that past.

Inseparable association
The highest philosophical interest, as distinguished from that which is more strictly psychological, attaches to the mode of mental association called Inseparable. The coalescence of mental states noted by Hartley, as it had been assumed by Berkeley, was farther formulated by James Mill in these terms: "Some ideas are by frequency and strength of association so closely combined that they cannot be separated; if one exists, the other exists along with it in spite of whatever effort we make to disjoin them." (Analysis of the Human Mind, 2nd ed., vol. i, p. 93) John Stuart Mill's statement was more guarded and particular: "When two phenomena have been very often experienced in conjunction, and have not, in any single instance, occurred separately either in experience or in thought, there is produced between them what has been called inseparable, or, less correctly, indissoluble, association; by which is not meant that the association must inevitably last to the end of life - that no subsequent experience or process of thought can possibly avail to dissolve it; but only that as long as no such experience or process of thought has taken place, the association is irresistible; it is impossible for us to think the one thing disjoined from the other." (Examination of Hamilton's Philosophy, 2nd ed., p. 191) It is chiefly by John Stuart Mill that the philosophical application of the principle has been made. The first and most obvious application is to so-called necessary truths, those that are not merely analytic judgments but involve a synthesis of distinct notions. Again, the same thinker sought to prove Inseparable Association the ground of belief in an external objective world. The former application, especially, is facilitated, when the experience through which the association is supposed to be constituted is understood as cumulative in the race, and transmissible as original endowment to individuals - endowment that may be expressed either, subjectively, as latent intelligence or, objectively, as fixed nervous connexions. Spencer, as suggested before, is the author of this extended view of mental association.

Criticism in the 19th century
In the later part of the 19th century the associationist theory was subjected to searching criticism, and it was maintained by many writers that the laws are both unsatisfactorily expressed and insufficient to explain the facts. Among the most vigorous and comprehensive of these investigations is that of F. H. Bradley in his Principles of Logic (1883). Having admitted the psychological fact of mental association, he attacks the theories of Mill and Bain primarily on the ground that they purport to give an account of mental life as a whole, a metaphysical doctrine of existence. According to this doctrine, mental activity is ultimately reducible to particular feelings, impressions, ideas, which are disparate and unconnected, until chance association brings them together. On this assumption, the Laws of Association naturally emerge in the following form:
 * The Law of Contiguity
 * "Actions, sensations and states of feeling, occurring together or in close connection, tend to grow together, or cohere, in such a way that, when any one of them is afterwards presented to the mind, the others are apt to be brought up in idea." (A. Bain, Senses and Intellect, p. 327)

 * The Law of Similarity
 * "Present actions, sensation, thoughts or emotions tend to revive their like among previous impressions or states." (A. Bain, Senses and Intellect, p. 457 – compare J. S. Mill, Logic, 9th ed., ii, p. 440)

The fundamental objection to the Law of Contiguity is that ideas and impressions, once experienced, do not recur; they are particular existences, and, as such, do not persevere to recur or be presented. So Mill is wrong in speaking of two impressions being "frequently experienced." Bradley claims thus to reduce the law to:
 * "When we have experienced (or even thought of) several pairs of impressions (simultaneous or successive), which pairs are like one another; then whenever an idea occurs which is like all the impressions on one side of these pairs, it tends to excite an idea which is like all the impressions on the other side."

This statement is destructive of the title of the law, because it appears that what were contiguous (the impressions) are not associated, and what are associated (the ideas) were not contiguous; in other words, the association is not due to contiguity at all.

Proceeding to the Law of Similarity (which in Mill's view is at the back of association by contiguity), and having made a similar criticism of its phrasing, Bradley maintains that it involves an even greater absurdity; if two ideas are to be recognized as similar, they must both be present in the mind; if one is to call up the other, one must be absent. To the obvious reply that the similarity is recognized ex post facto, and not while the former idea is being called up, Bradley replies simply that such a view reduces the law to the mere statement of a phenomenon and deprives it of any explanatory value, though he hardly makes it clear in what sense this necessarily invalidates the law from a psychological point of view. He further points out with greater force that in point of fact mere similarity is not the basis of ordinary cases of mental reproduction, inasmuch as in any given instance there is more difference than similarity between the ideas associated.

Bradley himself bases association on identity plus contiguity:
 * "Any part of a single state of mind tends, if reproduced, to re-instate the remainder."

or
 * "Any element tends to reproduce those elements with which it has formed one state of mind."

This law he calls by the name "redintegration", understood, of course, in a sense different from that in which Hamilton used it. The radical difference between this law and those of Mill and Bain is that it deals not with particular units of thoughts but with universals or identity between individuals. In any example of such reproduction, the universal appears in a particular form which is more or less different from that in which it originally existed.

Psychophysical researches
F. H. Bradley's discussion deals with the subject purely from the metaphysical side, and the total result practically is that association occurs only between universals. From the point of view of empirical psychologists Bradley's results are open to the charge which he made against those who impugned his view of the Law of Similarity, namely that they are merely a statement - not in any real sense an explanation. The relation between the mental and the physical phenomena of association has occupied the attention of all the leading psychologists. William James holds that association is of "objects" not of "ideas," is between "things thought of" - so far as the word stands for an effect. "So far as it stands for a cause it is between processes in the brain." Dealing with the Law of Contiguity he says that the "most natural way of accounting for it is to conceive it as a result of the laws of habit in the nervous system; in other words to ascribe it to a physiological cause." Association thus results because when a nerve current has once passed by a given way, it will pass more easily by that way in future; and this fact is a physical fact. He further seeks to maintain the important deduction that the only primary or ultimate law of association is that of neural habit.

The objections to the associationist theory are summed up by George F. Stout (Analytic Psychol., vol. ii. pp. 47 seq.) under three heads. Of these the first is that the theory as stated, e.g., by Alexander Bain, lays far too much stress on the mere connexion of elements hitherto entirely separate; whereas, in fact, every new mental state or synthesis consists in the development or modification of a pre-existing state or psychic whole. Secondly, it is quite false to regard an association as merely an aggregate of disparate units; in fact, the form of the new idea is quite as important as the elements which it comprises. Thirdly, the phraseology used by the associationists seems to assume that the parts that go to form the whole retain their identity unimpaired; in fact, each part or element is ipso facto modified by the very fact of its entering into such combination.

The experimental methods in vogue in the early part of the 20th century to a large extent removed the discussion of the whole subject of association of ideas, depending in the case of the older writers on introspection, into a new sphere. In such a work as Edward B. Titchener's Experimental Psychology (1905), association was treated as a branch of the study of mental reactions, of which association reactions are one division.

Today the field is studied by neuroscientists and artificial intelligence researchers as well as philosophers and psychologists.

title: Association of ideas


text:
Puerto Carreño

Puerto Carreño, translation Puerto Carreno is the departmental capital city, and a municipality combined of the department of Vichada in the Llanos of Colombia located on the Orinoco River. Puerto Carreño is best-known as a tourist gateway to hundreds of adventure, ecological and sustainable tourism destinations, it is well-known for peacock bass fishing on the Vita River, Indigenous artisans from the Orinoquia, as a river port trade center, and as a frontier settlement that has become the capital of the second largest department (province) in Colombia.

Puerto Carreño is also known as the Colombian city with more trees than most, it is known agriculturally for marañon fruit (cashew) and in the city limits there are more than a dozen different types of mango tree varieties.

History
In 1913 the Colombian government created the province (comisaria) of Vichada and it was decided that its capital should be at the convergence of the Orinoco and Meta rivers where there was a small village known locally as El Picacho del Orinoco. In 1934 "El Picacho" was officially renamed after Pedro María Carreño, the Colombian Minister of External Relations from 1912 to 1913. The "municipio" (similar to county in the U.S.) was created in 1974. On July 5, 1991, Vichada's status was updated to "departamento" under the Colombian Constitution and Puerto Carreño was ratified as its capital.

The DANE (Colombian government's bureau for statistics) projected Puerto Carreño's municipal population to be around 10,034 for 2005, based on the 1993 Census. There are several Indigenous tribes within Puerto Carreño's administrative region as well, Indigenous peoples account for 54% of the local population.

Geography
The municipality of Puerto Carreño is located on the extreme northeastern part of the Department of Vichada bordering to the north and east with Venezuela using the Meta and Orinoco rivers as borders. To the south Puerto Carreño limits with the municipality of Cumaribo and to the west with the municipality of La Primavera.

The area of the municipality is uniformly flat, although there is a very slight rise at the town which gave it its original name. The climate is hot and humid, averaging a temperature of 28 °C with a heavy rain season from April through September.

The area of the municipality is within the llanos plains which cover large areas in Colombia and Venezuela that are rich in biodiversity. Geologically the municipality of Puerto Carreño lies on the Guiana Shield mostly made up by Cenozoic and Precambric formations, with some low altitude mountains such as the Mounts of Casuarito and the Hormiga and Guaripa mountains.

Economy
Economic activity is based on agricultural and ranching activities, tourism, fishing, and mining. There is some international trading activity with Venezuelan towns across the Orinoco River international border: Puerto Carreño often trades commercially with the neighboring town of Puerto Páez in Venezuela. Main products of the region are rice, yuca and plantain. Sportfishing is practiced on private ranches, agritourism and ecotourism on large farms which have become tourist destinations. There are gold, coltan and silver mines, exploited in a rudimentary way.

Tourism
Aside from being a small town, a tourist gateway to other destinations, an outpost on Colombia's frontier and a fluvial river port city; Puerto Carreño has become a tourist destination on its own merit with a growing list of tourist attractions, regional celebrations and annual local events.

International visitors in Puerto Carreño can eat 3 meals a day in restaurants and sleep in a nice hotel room all for less than $50 per day (2023). Private creative ecotourism (adventures) based on a spending limit of under $250 USD per day are the most attractive sustainable experiences that accountably pay 30% to 60% back into Indigenous community development, improve tourism infrastructures and agroforestry programs. Those looking for a good ecotourism experience are assured that their participation and patronage as a tourist is being well received and helping the community being visited.

The newly remodelled Germán Olano Airport due to be completed by the end of 2023 is expected to boost the tourism industry for Puerto Carreño making it a climate adjustment center and hub for adventurous overnight travellers, as well as budget minded visitors looking for a getaway vacation or complete escape from civilization.

Climate
Puerto Carreño has a tropical monsoon climate (Köppen Am) with a hot to sweltering dry season from December to March, and a hot and very humid wet season from April to November.

title: Puerto Carreño


text:
Talk:Ice Water Inc.

Oops...
I edited the existing article while it was tagged for copyvio. Should I revert my changes, or move them to the temp page, or what? I didn't write a new article; I just cleaned up the existing one a bit. Alynna 20:48, 13 July 2005 (UTC)

new temp article written
Information gathered from the Internet in a non-copyvio manner and compiled into the stub Ice Water Inc./Temp --Alynna 13:31, 20 July 2005 (UTC)

title: Talk:Ice Water Inc.


text:
User:Yarin Kaul

Hi, I'm a member of the german wikipedia community. This account mainly exists to help me maintain references between different languages of articles. Please see my german user page for correspondence here. Thanks!

de:Benutzer:Yarin Kaul

title: User:Yarin Kaul


text:
Talk:Religious views of Charles Darwin

Agnosticism
Hello Dave souza,

this edit does not make sense to me. Where does this "forcing new ideas" come from? Is this in the original conversation? If so, please cite directly. Furthermore, the word "admitted" in this context is not neutral.--Eloquence* 20:49, July 13, 2005 (UTC)

 * The sentences you are finding difficult are now directly quoted from Adrian Desmond and James Moore, Darwin (London: Michael Joseph, the Penguin Group, 1991). ISBN 0-7181-3430-3 pages 657-658, though I have considerably shortened their section on the episode. My reading is that they are paraphrasing Darwin, and "forcing new ideas" is their paraphrase of his statement about what the atheists want to do. The "admitted" comes in the context of a sentence about Darwin being able to agree with them about Christianity, and in my shorter version "agreed" does make it clearer. The sources they draw on appear to be Recollections of Francis Darwin, Cambridge University library pp 9-14 and Aveling, Religious Views pp 4-6, which I don't have to hand. His preference is for the word agnostic, but I feel that heading the section "Preference for agnosticism" is misleading. - - dave souza 23:35, 13 July 2005 (UTC)

 * This "forcing ideas" part is not acceptable in this form. You are quoting someone else's paraphrasing without direct attribution, thereby letting Wikipedia paraphrase what Darwin said or thought. That is neither neutral nor encyclopedic. It's fine to quote from Desmond and Moore, but we shouldn't make their conclusions our own. Instead, we should report what Darwin actually said, as close to the primary source as possible.

 * A statement to the effect that atheists "force" ideas on other people would be seen quite problematic by many, and if we attribute that opinion to Darwin, we should be quite clear about what he said where and when, rather than being content with quoting other people's summaries and interpretations.--Eloquence* 01:04, July 14, 2005 (UTC)

 * I'll go along with that, though Darwin stating that he is against "forcing" atheism on anyone being "problematic" for many seems odd, when less than a decade earlier he was trying to stop the vicar from forcing Anglican doctrine on all the village schoolchildren...dave souza 08:41, 17 July 2005 (UTC)

 * As I said, I don't mind a full discussion of Darwin's views -- I would like to know what he really said, and in which context. Was anyone he talked to trying to "force" atheism upon anyone in the same way Anglican doctrine was forced on schoolchildren? To me, the phrase sounds a bit anachronistic, but I may be wrong.--Eloquence* 23:07, July 17, 2005 (UTC)

At last a source. Have edited the section accordingly. . dave souza, talk 11:36, 20 January 2009 (UTC)

Fundamentals
"His work was pivotal in the development of evolution theory which some argue helps show that God is unnecessary, while others feel that attacking Darwin and restricting teaching of evolution helps to evangelise their faith." The second part of this sentence is completely unnecessary. The statement that some (presumably you meant Christians) "attack Darwin" and "restrict teaching" to advance their religion reveals bias and makes Christians sound very closed-minded and fundamentalist. Whether or not creationists/Christians ARE closed-minded and fundamentalist is a different discussion. This comment contributes nothing to the discussion of Darwin's personal religious views. I vote that the sentence should be shortened to, "His work was pivotal in the development of evolution theory."{{Subst:unsigned2|21:33, 8 October 2006|68.183.65.55]]

On the main page it says taht he was a theist during the time of writing origin of species, is this correct as it was publicized after the death of annie when he lost faith supposedly? —Preceding unsigned comment added by 216.56.2.244 (talk • contribs) 15:38, 20 April 2007

Agnostic
As it happens, I was reading T.H.Huxley today, and it seems he invented the term agnostic - which may quite possibly have something to do with Darwin's choice of term. This might be OR, though. Adam Cuerden talk 06:51, 2 December 2006 (UTC)

I call Bullshit.
I take exception to the following lines in the first section. "To Darwin, Natural selection produced the good of adaptation but removed the need for design" Is adapted from the following paragraph, which is the author's own opinion, not Darwin's.

Correspondingly, in the resulting theory, organisms are still regarded as being machines that are almost perfectly designed and adapted; although the benevolent omniscient designer, God, had been replaced by the omnipotent process of natural selection.

Darwin's opinion was given just above this as When constructing his theory of evolution, Darwin still hoped that this theory could at least be brought into harmony with a deistic belief in God.

and moreso in this line "and he could not see the work of an omnipotent deity in all the pain and suffering such as the ichneumon wasp paralysing caterpillars as live food for its eggs."

There seems to me too much misery in the world. I cannot persuade myself that a beneficent & omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice. Not believing this, I see no necessity in the belief that the eye was expressly designed. On the other hand I cannot anyhow be contented to view this wonderful universe & especially the nature of man, & to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance. Not that this notion at all satisfies me .... But the more I think the more bewildered I become; as indeed I have probably shown by this letter.

Which is a complete and utter reversion of what was stated above. I will admit to being a proponent of some form of Intelligent Design (though I am unsure of the intelligent part), though not a christian or believer in any form of organized religion. I don't feel that Evolutionists or, as they sometimes call themselves, Darwinists, should be allowed to bend facts to their own agenda. WookMuff (talk) 23:38, 18 May 2009 (UTC)
 * Your bullshit is noted. The statements are compatible, and the author's opinion is the opinion of a reliable source, Momme von Sydow. "To Darwin, Natural selection produced the good of adaptation but removed the need for design" is backed up by Darwin's words you cite above, "I see no necessity in the belief that the eye was expressly designed", and "he could not see the work of an omnipotent deity in all the pain and suffering such as the ichneumon wasp paralysing caterpillars as live food for its eggs." is a reasonable summary of "I cannot persuade myself that a beneficent & omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars".
 * Darwin did continue to try to treat natural selection as a secondary cause resulting from deistic laws, but his opinion on whether such laws were really the work of a deity fluctuated. Hence his eventual position of agnosticism. I don't who you're referring to as "Evolutionists or, as they sometimes call themselves, Darwinists", these terms are commonly used by creationists to refer to biologists or other scientists.
 * So, your complaint is noted. Do you have specific proposals for improving the wording of the article? . . dave souza, talk 07:52, 19 May 2009 (UTC)

 * For the first, the fact that Darwin wanted his theory to be compatible with a Deistic belief is wholly left out of the article. As for the second, while the partial statement is summarized accurately, it ignores the context and paints a completely reverted picture of what the paragraph intends:

"I cannot anyhow be contented to view this wonderful universe & especially the nature of man, & to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance"
 * Ie. God>Natural Selection>Evolution. If Darwin indeed eventually became agnostic, so be it, but I feel that using sections of text out of context is bad. As for fixing it, I say dump the comments entirely.

 * This took me a while to respond to as I haven't been wikipediaing much lately and forgot how it all works. WookMuff (talk) 06:05, 11 June 2009 (UTC)
 * Didn't think that inference was there before, but to clarify things I've added a reference to the letter and cited Quammen, embedding a link to deism in what Quammen calls an impersonal God as first cause. More later, dave souza, talk 11:20, 11 June 2009 (UTC)

Adaptation not always perfect
It is quite wrong to say, as the intro does, "He [Darwin] still viewed organisms as perfectly adapted, and On the Origin of Species reflects theological views". This is simply not true, as evidenced by his discussions of rudimentary, atrophied or aborted organs, which he describes as "extremely common throughout nature". (Origin, 1st ed p320, and similar in later eds). In fact, no theory of evolution makes any sense if all organisms are perfectly adapted all the time, and Darwin was well aware of this. "It would be difficult to name one of the higher animals in which some part is not in a rudimentary condition" p321. Also, his continual harping on variations carries with it the appreciation that not all members of a population could be equally adapted. In fact it was the natural theologists that thought organisms were perfectly adapted, because they had been so created. Macdonald-ross (talk) 17:39, 9 June 2009 (UTC)
 * Looking at the source, I've changed it to "Until 1844 he followed Paley in viewing organisms as perfectly adapted with only a few imperfections, and only partly modified that view by 1859." to reflect more closely what von Sydow says. If there are opposing view we can reflect that. I think there are views that Darwin was immersed in natural theology and in seeking a law to explain adaptation he found a situation where he could not believe in divine intention for every step of the mechanism. This was a problem for the teleology of natural theology, but the idea of divine laws rather than continuing miraculous interventions was conventional enough to have appeared in Herschel's 1836 letter on the "mystery of mysteries". . dave souza, talk 19:49, 9 June 2009 (UTC)

 * I'm going to have a close look at the Natural Selection 'big book' (Stauffer) to see if I can find a clear statement of his view on adaptation just pre-Origin. The von Sydow ref is good, but the Moore ref should be dumped: too tailored to its market... I find in Huxley (Ev the new Syn) the comment that adaptation is just the problem of efficient function seen from a slightly different angle -- which is, of course, right. So I'm also going to go through the Barrett Concordance to the Origin for uses of both words... Don't hold your breath! Macdonald-ross (talk) 17:07, 10 June 2009 (UTC)

Why do we have this article?
We can cover Darwin's Theism/Agnosticism/anti-atheism/whatever in his own article. We have the space to put the most important aspects of this page there, I se no need to fork the article into this (which is not even in the slightest as important as his work on evolution and adaption). Darwin was a scientist who studied and gave us our founding views of evolution. His views on religion aren't that important (though worth noting, as I said, just not worthy enough for it's own page). 98.198.83.12 (talk) 07:56, 23 April 2010 (UTC)
 * Many historians don't share your view of the importance or worthiness of Darwin's religious views, and this article is based on these reliable sources. The main article covers the topic briefly, but hasn't the space to cover details which are shown in this article in accordance with WP:SUMMARY. . . . dave souza, talk 19:15, 23 April 2010 (UTC)

Unflattering Picture
I think it was chosen on a derisive basis. Should it be changed to something neutral? —Preceding unsigned comment added by Chiar skro (talk • contribs) 13:58, 30 September 2010 (UTC)
 * As the picture info notes, it wasn't his finest photo: On 27 May 1855 Darwin wrote to his friend Joseph Hooker about this portrait: "if I really have as bad an expression, as my photograph gives me, how I can have one single friend is surprising." I've changed it to an alternative, more options are available here. . . dave souza, talk 22:09, 30 September 2010 (UTC)

instrument for ascertaining its truth
I've been tidying the sources for this article and have added a few cites after direct quotes. I've been unable to find the source of a quote at the end of the section "Caution about publication, spiritualism": If theism were true, "reason might not be the only instrument for ascertaining its truth". This isn't in the letter sent by Darwin to Romanes on 5 Dec 1878. The letter is available here. It includes the "very great interest" but not the quote above. Suggestions? Aa77zz (talk) 13:50, 1 May 2014 (UTC)
 * Nice find, Desmond and Moore p. 631 make it look like a quote, but that must be a typo. Have tried rephrasing the para per D&M while avoiding going beyond the original, you're welcome to reword that if you think refinement is needed, . dave souza, talk 15:49, 1 May 2014 (UTC)
 * Thanks Dave for your reply and your edit. It looks fine to me. I have a question. The article has a large list of uncited publications that I've added to "Further reading". Most of them are general Darwin sources which I don't think are need in this particular article. Would you be happy if I deleted some (or all?) of them? Aa77zz (talk) 16:50, 1 May 2014 (UTC)
 * Sounds a good idea, I've not checked the details out myself but should be ok for you to check them and delete all that aren't needed for the article. . dave souza, talk 23:10, 3 October 2015 (UTC)

Darwin was a creationist
Darwin was basically a creationist, this should be added to the article

Latenightjogger (talk) 22:31, 3 October 2015 (UTC)
 * Eh, you've linked the abstract of a 2005 paper headed "Was Darwin a creationist?", and per Betteridge's law of headlines the answer it that he wasn't. . . dave souza, talk 23:15, 3 October 2015 (UTC)

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title: Talk:Religious views of Charles Darwin


text:
User:Ian42~enwiki

Please do not recreate deleted content. If you think a page should be undeleted, please see Votes for undeletion. -- BMIComp (talk) 20:49, 13 July 2005 (UTC)

title: User:Ian42~enwiki


text:
Ralph Maybank

H. Ralph Maybank (August 17, 1890 – March 19, 1965) was a politician from Manitoba, Canada. He served in the Legislative Assembly of Manitoba from 1932 to 1935, and in the House of Commons of Canada from 1935 to 1951. Maybank was a member of the Liberal Party of Canada.

The son of John Maybank and Marion Bates, Maybank was born in London, Ontario. He served in the Royal Flying Corps during World War I. He was educated at the University of Manitoba, receiving a Bachelor of Arts degree (1919) and a law degree (1922). He was called to the Manitoba bar in 1923. In 1927, Maybank married Dora Boys.

He first ran for the Manitoba legislature in the provincial election of 1927, in the Winnipeg constituency. At the time, Winnipeg elected ten members via a single transferable ballot. Maybank, running as a Liberal, finished seventeenth on the first count and was not elected.

From 1929 to 1931, Maybank served as a member of Winnipeg city council.

In 1932, the governing Progressive Party of Manitoba formed an electoral alliance with the Liberal Party, and government members subsequently became known as Liberal-Progressives. Maybank again ran in Manitoba, finished tenth on the first count, and narrowly won election for the final seat. On the final count, he defeated Leslie Morris by 309 votes for tenth place. Had Morris been elected, he would have been the first Communist to serve in a provincial legislature in Canada.

For the next three years, Maybank served as a backbench supporter of John Bracken's government. He resigned his seat on October 1, 1935, to run for the Canadian House of Commons in the 1935 federal election. He elected for the riding of Winnipeg South Centre, defeated Conservative candidate William Walker Kennedy and Cooperative Commonwealth Federation candidate Stanley Knowles. The Liberal Party won this election, and Maybank served as a backbench supporter of William Lyon Mackenzie King's government.

Maybank defeated Kennedy a second time in the 1940 election, and defeated future Manitoba Cooperative Commonwealth Federation leader Lloyd Stinson by 3,996 votes in the 1945 election. On November 30, 1947, he was promoted to parliamentary assistant to the Minister of National Health and Welfare. On January 25, 1949, he was named assistant to the Minister of Mines and Resources.

Maybank defeated Progressive Conservative Gordon Churchill in the 1949 federal election. On January 24, 1951, he was named parliamentary assistant to the Minister of Resources and Development. He resigned his seat on March 30, 1951.

In the 1940s, Maybank led a revolt of Liberal Members of Parliament from western Canada against a proposed rise in the cross-border tariff. They were successful, and the tariff increase was set aside.

In July 1951, he was named to the Manitoba Court of King's Bench. He died in Winnipeg while still a judge.

There is currently a Ralph Maybank School in Winnipeg, and the surrounding area is known as Maybank.

Maybank had three sons: John (deceased), Roger, and Micky (deceased).

title: Ralph Maybank


text:
Trouble (Whitesnake album)

Trouble is the debut studio album from British hard rock band Whitesnake, led by former Deep Purple vocalist David Coverdale released on October 1978. It reached No. 50 on the UK Albums Chart. This followed the four-track Snakebite EP, later available in the US as an import album from continental Europe. The album later received a reissue by EMI/Parlophone in 2006, containing bonus tracks from their previous EP (not counting four David Coverdale's Northwinds tracks previously on the double EP version).

Background
In March 1976, David Coverdale had left the English hard rock group Deep Purple and retreated to record two of his solo albums, White Snake and Northwinds. One of Coverdale's solo albums featured former Snafu guitarist Micky Moody, whom Coverdale had known since the late 1960s. Moody was the first to join Coverdale's backing band, which he began assembling in London. As stated by Coverdale, "Whitesnake were actually formed to promote Northwinds on a one-off promotional tour". Moody suggested bringing in a second guitarist, with the spot ultimately going to Bernie Marsden, formerly of UFO and Paice Ashton Lord. With his help, the band recruited bassist Neil Murray, who had played with Marsden in Cozy Powell's Hammer. The group's initial line-up was rounded out by drummer Dave "Duck" Dowle and keyboardist Brian Johnson, who had played together in Streetwalkers. Other early candidates for the band were drummers Cozy Powell and Dave Holland, as well as guitarist Mel Galley, which Powell and Galley later joined in 1982.

The band, dubbed David Coverdale's Whitesnake, played their first show at Lincoln Technical College on 3 March 1978. Their live debut had originally been scheduled for 23 February at the Sky Bird Club in Nottingham, but the show was cancelled. Originally, the band’s name was titled “David Coverdale’s Whitesnake” due to Coverdale’s popularity over Deep Purple. In a 2009 interview with Metro, Coverdale jokingly stated that the name "Whitesnake" was a euphemism for his penis, which came from the title of his first solo album.

After completing a small UK club tour, the band adjourned to a rehearsal place in London's West End to begin writing new songs. They soon caught the attention of EMI International's Robbie Dennis, who wanted to sign the group. According to Bernie Marsden, however, his higher-ups were not ready to commit to a full album. Thus, the band entered London's Central Recorders Studio in April 1978 to record an EP. By this point, original keyboardist Brian Johnston had been replaced by Pete Solley. Martin Birch, who had worked with Coverdale during his time in Deep Purple, was chosen to produce.

The resulting record, Snakebite, was released in June 1978. When Snakebite reached number 61 on the UK Singles Chart, the band were duly signed to EMI proper.

Production & composition
In July 1978, the band entered Central Recorders in London to begin work on their first proper studio album with Martin Birch producing. The recording and mixing only took ten days. In the sessions, Bernie Marsden and Micky Moody provided guitar parts and solos separately while also performing the backing vocals. On the contrary, Marsden does the lead vocals, “Free Flight” for that instance, which shot him on his following 1979 solo album “And About Time Too”. Neil Murray, who was a member since the incarnation of the band performed bass tracks. Dave Dowle recorded the drumming parts on that record, featuring his first appearance on the latter before he was replaced by Ian Paice in 1980. Towards the end of the sessions, Pete Solley's keyboard parts were completely replaced by Coverdale's former Deep Purple bandmate Jon Lord, who agreed to join Whitesnake after much coaxing from Coverdale. Colin Towns and Tony Ashton had also been approached, having previously played with fellow Deep Purple offshoots the Ian Gillan Band and Paice Ashton Lord, respectively.

On the lyrics, the writing was mostly commenced by Coverdale, except "Day Tripper" (written by John Lennon and Paul McCartney) while Moody and Marsden contributed to some of the writing towards the tracks. All of the band's lineup wrote "Don't Mess With Me", which labeled the band as the credits themselves.

According to Coverdale, one of the reasons the album was called "Trouble", was that his first child was born during the album's recording.

Personnel
Credits are adapted from the album's liner notes.

 * Whitesnake
 * David Coverdale – vocals
 * Micky Moody – guitar, backing vocals
 * Bernie Marsden – guitar, backing vocals, lead vocals (3,9)
 * Neil Murray – bass
 * Dave Dowle – drums
 * Jon Lord – keyboards, piano (3)

 * Technical
 * Martin Birch – producer, recorder

 * Design
 * Bill Burks – art direction, design
 * Bill Imhoff – illustration

 * Reissue
 * Greg Fulginiti – remastering (at Artisan Sound Recorders) (1987 Geffen Records reissue)

title: Trouble (Whitesnake album)


text:
Whig and Tory

Whig and Tory is a 1720 comedy play by the British writer and actor Benjamin Griffin. Griffin himself starred as Sir John Indolent with Mrs Gulick as Charlotte. John Harper played Sir Roland Heartfree, Christopher Bullock was Ned Indolent, Lacy Ryan was Reynard and William Bullock was Coblecause.

It was revived at the Drury Lane Theatre in 1729.

title: Whig and Tory


text:
Talk:George R. R. Martin

Removed "eventful.com"
I removed the eventful.com link, since the appearences stated there (and more) are present on his own webpage. — Preceding unsigned comment added by Sirana (talk • contribs) 10:01, 15 October 2005 (UTC)

The 2020 Hugo speech
Believe me, I've known George for over forty years, and his speech was a major faux pas whose echoes will harm his reputation for decades to come, at least among writers and fans of color and their allies, which is sad given that he has a strongly anti-racist history. The irony is that the mood of his speech was not reactionary (he's no Sad Puppy) but nostalgic and more than a bit cluelessly sentimental. The names, though, were just plain wrong and inexcusable. -- Orange Mike |  Talk  20:52, 2 September 2020 (UTC)

Foreign language names are difficult to pronounce.The media and Twitter are so radical about social awareness that they forget their brains. Martin isn't all at fault. Hpdh4 (talk) 22:42, 14 October 2020 (UTC)

Pronunciation controversy
I have reviewed the sources given for the name-pronunciation controversy and I found two critics named therein: a pseudonymous non-notable Twitter user and a non-notable blogger. I have attributed the POV to them, but this raises the question whether the criticism is even WP:DUE or if tabloid media is just regurgitating the latest insignificant Twitter beef-in-a-teapot. Elizium23 (talk) 11:42, 20 November 2020 (UTC)
 * Hi, I was for the removal of the paragraph when it was first added. I think there are two issues: 1) perceived racism, which in my opinion is not WP:DUE even though more criticism can be found (the Gizmodo article links to several others); 2) mispronunciation, which may be more relevant bcs of Kuang's speech and Martin's apology. But if both of them are removed, I am OK with that. WikiHannibal (talk) 12:39, 20 November 2020 (UTC)

title: Talk:George R. R. Martin


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File:Rescue (Doctor Who).jpg

Screenshot from the Doctor Who serial The Rescue

title: File:Rescue (Doctor Who).jpg


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Wikipedia talk:Articles for deletion/ExtraLife

I am pretty new around here. Can someone explain why this page us up for deletion?
 * Because someone (User:Mikkalai) nominated it, basically. (The expressed reason was that it isn't notable enough of a subject.) It sounds like you are new to the deletion process—you may find Guide to Votes for deletion helpful. By the way, welcome to Wikipedia! You may have already figured this out, but you can sign posts on talk pages by typing " ~ ". That way we know who we're talking to. :) -Aranel (" Sarah ") 00:28, 14 July 2005 (UTC)

Okay, I am every learning. Concerning the deletion does this webcomic not fit the Alternate Proposal listed on this page? http://en.wikipedia.org/wiki/WP:COMIC Thanks for the tip AfterSpencer 13:22, 14 July 2005 (UTC)
 * It looks like it does, although I haven't investigated enough to know how regularly it really updates. However, the whole reason it's an alternate proposal is that not everyone agrees it should be used. (In fact, since it's listed as the alternate, probably slightly less people prefer it.) Personally, I think 100 articles and 33 weeks is too lenient. (Both require dedication and effort on the part of the writer. But hard work alone does not qualify one for a Wikipedia article.) But every individual editor is free to choose what standard they prefer. -Aranel (" Sarah ") 17:57, 14 July 2005 (UTC)

I agree with you 100 articles and 33 weeks is pretty lenient. Of course somthing that is considered nonnotable to one may not be nonnotable to another. However, this is a group project so concensus rules - and I am okay with that. Perhaps at a later date ExtraLife will be concidered notable to the concensus : ) AfterSpencer 18:44, 14 July 2005 (UTC)


text: Category:306 BC

title: Category:306 BC


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User talk:Kmfspam

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! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! Wikibofh 20:55, 13 July 2005 (UTC)
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title: User talk:Kmfspam


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Northwinds

Northwinds is the second solo album by former Deep Purple singer David Coverdale, released in March 1978. The album was released as a part of a compilation album Whitesnake/Northwinds in 1988, was reissued alone in 2000, and released again as part of a double compilation album now titled as The Early Days (2003).

Background
Originally entitled North Winds, the hard rock album leans more towards blues-based and R&B influenced rock. Coverdale also touched on the genre in his preceding album, White Snake.

The original release of Northwinds contained eight tracks, with two more songs added on recent reissues. Four tracks ("Keep On Giving Me Love", "Queen of Hearts", "Only My Soul", "Breakdown") from this album would later be combined with the tracks from the EP Snakebite from his band Whitesnake, to form the album Snakebite.

A number of other titles, written by Coverdale, were published at the time, which have yet to be released. The titles include "It Would Be Nice", "Love's a Crazy Game", and "Till the Sun Doesn't Shine Anymore".

Reception
The album received mixed to positive reviews. Bret Adams of AllMusic gave it 3/5 stars, considering it "a huge leap forward in quality from the previous year's White Snake", highlighting "splendid "Time & Again" ... "Only My Soul" offers a rich musical stew" with Coverdale's "ethereal singing" holding "it all together". Richie Unterberger gave 3/5 stars to the 1988 double compilation, concluding "they're mediocre listening, the product of a man uncertain about where to take his music as a solo act, without the rock-hard hard rock support of one of his steady bands".

Victor Valdivia writing for PopMatters a 6/10 review about both 70s albums states it is from a pre-late 80s period image when Coverdale "was considered a talented singer with a bluesy voice far more reminiscent of Bad Company's Paul Rodgers than Zep's Robert Plant" and the album sounds "absolutely nothing like Led Zeppelin. Not only is Coverdale's voice much lower and bluesier than it would be in later years, but the music meanders all over the place, from horn-driven funk and R&B, to jazzy piano noodling and a more compact style of hard rock than he would ever try in his career's later incarnations", highlighting tracks "Shame the Devil" and "Give Me Kindness", but also "badly dated" production.

Neil Jeffries in 2021 Classic Rock retrospective included the album as 4th out of 20 on a list of Coverdale-Whitesnake's best albums, saying "is a remarkably mature album that can still send shivers down the spine 30 years after it was recorded", praising his singing on "touchingly sparse "Time & Again" or "Only My Soul" has rarely been bettered", concluding that "all in all, Northwinds is the antithesis of Whitesnake's super-slick 1987, but it's a fine demonstration of the breadth of Coverdale's talents".

Track listing
All songs were written by David Coverdale, except where indicated.

Side one

 * 1) "Keep On Giving Me Love" (Coverdale, Micky Moody) – 5:16
 * 2) "Northwinds" – 6:13
 * 3) "Give Me Kindness" – 4:34
 * 4) "Time & Again" – 4:02

Side two

 * 1) "Queen of Hearts" (Coverdale, Moody) – 5:16
 * 2) "Only My Soul" – 4:36
 * 3) "Say You Love Me" – 4:21
 * 4) "Breakdown" (Coverdale, Moody) – 5:15

Bonus tracks on the 2000 CD reissue

 * 1) "Shame the Devil" – 3:35
 * 2) "Sweet Mistreater" – 3:45

On the original LP release, "Northwinds" is the first track and "Keep On Giving Me Love" is the second; on later reissues these are swapped.

Personnel
Musicians

 * David Coverdale – lead vocals, piano ("Northwinds"), electric piano ("Give Me Kindness" and "Time and Again")
 * Micky Moody – guitars, backing vocals
 * Tim Hinkley – keyboards, backing vocals
 * Alan Spenner – bass
 * Tony Newman – drums, percussion
 * Roger Glover – synthesizer, clavinet, cowbell, production
 * Graham Preskett – violin
 * Lee Brilleaux – harmonica on "Keep On Giving Me Love"
 * Ronnie James Dio, Wendy Dio – backing vocals on "Give Me Kindness"

title: Northwinds


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Armatoles

The armatoles (αρματολοί; armatolë; armatoli; armatoli), or armatole in singular, were irregular soldiers, or militia, commissioned by the Ottomans to enforce the sultan's authority within an administrative district called an armatoliki (αρματολίκι in singular, αρματολίκια, armatolikia in plural). In Greek regions of the Ottoman Empire, they were composed of Greeks who were either former klephts or village stalwarts who had taken up arms against the klephts in the defense of their district.

The Greek armatoles had a semi-independent status all over the Greek peninsula, and armatolikia were created in areas that had high levels of brigandage (i.e. klephts), or in regions that were difficult for Ottoman authorities to govern due to the inaccessible terrain, such as the Agrafa mountains of Thessaly, where the first armatoliki was established in the 15th century. Over time, the roles of the armatoles and klephtes became blurred, with both reversing their roles and allegiances as the situation demanded, all the while maintaining the delicate status-quo with the Ottoman authorities. They were armed men who were enforcing the law according to their desires with the force of their guns, armata, since the authority of the Ottoman Empire was very limited in the areas that they were acting, as the Ottoman Empire where the armatoles were present was a failed state. Albanian armatoles were employed by Ottoman authorities, and in particular in the latter half of the 18th century, during the administration of the Ottoman Albanian ruler Ali Pasha of the increasingly independent Pashalik of Yanina he replaced Greek armatoles, making the regions armatoles almost exclusively Albanian. The thus deposed Greek armatoles became klephts and their subsequent anti-armatoloi activity was not only brigandage, but also a form of resistance against Ottoman rule.

During the Greek War of Independence, the Greek armatoles, along with the klephts, formed the nucleus of the Greek fighting forces, and played a prominent part throughout its duration. Yannis Makriyannis referred to them and klephts as the "yeast of liberty" (μαγιά της λευτεριάς). Despite being ineffective, they were the only viable military force for the provisional governments of the 1821-1827 period. During that time period, three attempts were made at creating a regular army, and one of the reasons for their failure was the resistance of the klepht and armatoles leaders. Their motive to fight the Ottomans was more personal gain than national aspirations; they were not aware of national projects, made alliances with the Ottomans and robbed Christians as much as Muslims.

There were also some Bosnian armatoles, who were drawn from the local Muslim populations, as well as some Aromanian armatoles, many of whom cooperated with pro-Bulgarian komitadjis. There also were Megleno-Romanian armatoles.

Etymology
The word "armatole" first appeared in the 15th century during Venetian times. It is derived from a medieval loan from Latin arma ('weapon'), probably via Greek αρματολόγος ('someone who deals with arms', 'an armed person') → αρματολόος → αρματολός. According to an older hypothesis, the development of the word may also have been influenced by a conflation with the similar-sounding αμαρτωλός ("sinner"; cf. hamartia), which may have been associated with the topic of armed bands through phrases such as "αμαρτωλοί/αρματολοί και κλέφτες" (meaning "sinners and thieves", but also "armatoles and klephts"). Owing to the parallelism with "αμαρτωλός", the word was also sometimes spelled as "αρματωλός", with the letter omega.

Origins and structure
The military/police organization of the armatoles, known as armatolismos, has its origins in the Byzantine period of Greek history. Armatolismos was a type of feudalism where police and military functions were provided in exchange for titles of land. As an institution, the armatoles first appear in Agrafa, Thessaly during the reign of Sultan Murad II (r. 1421–1451). From there, they spread to other parts of Greece except the Peloponnese.

Administrative districts known as armatolikia were created in areas of Greece that had high levels of brigandage (i.e. klephts), or in regions that were difficult for Ottoman authorities to govern due to the inaccessible terrain. An armatoliki was commanded by a kapetanios often a former klepht captain who had been hired by the governing Ottoman pasha to combat, or at least contain, brigand groups operating in the region. In most cases, the captain would have gained a level of notoriety as a klepht to force the Ottomans to give him amnesty and the privileges that came with an armatoliki. Therefore, it was not surprising that armatole units were organised in very much the same way as the klephts, with a captain assisted by a lieutenant called a protopalikaro, who was usually a kinsman, and the remaining force made up of armatoles. Many captains ran their armatolikia like their personal fiefdoms, exacting a heavy toll of extortion and violence on the local peasantry.

Greek armatoles
As mentioned earlier, the armatoles were organized based on a feudal system under which they maintained their military/police duties in exchange for titles of land. When the Ottomans conquered Greece in the 15th century, they established treaties with the armatoles in order for them to maintain their military/police functions. The Ottomans would have units of armatoles or kapetanioi (καπετάνιοι, captains) function as peace-keepers in territories near difficult terrain (i.e. mountain passes) or in areas where resistance to foreign rule entailed acts of theft by the klephts. Most armatoles were former klephts who had received amnesty. They were chosen with agreement between the local pasha and Muslim and Christian community representatives (local primates). They were paid by the local people, and made use of force to collect taxes. This caused conflicts between the armatoles and community representatives. There were also instances of collaboration between them to exterminate rival factions.

The armatoles were mostly concentrated in Macedonia, Thessaly, Epirus, Acarnania, and Aetolia (specifically Agrafa). In the Peloponnese, armatolismos did not develop in the same manner as it did in Roumeli and Epirus. In the Peloponnese, the kapoi (κάποι) and the meintanides (μεϊντάνηδες) were similar to the armatoles. If in certain regions, the institution of armatolismos was not implemented, the territories were divided into armatolikia (αρματολίκια) or protakta (προτάκτα). These territories extended from the Axios River (Αξιός) to the Ambracian Gulf (Αμβρακικός) and up to the Corinthian Gulf (Κορινθιακός). The kapetanioi would often have authority over these territories via inheritance/succession. A single kapetanio was at first forced to submit his authority to the pasha who controlled the periphery. Later, all kapetanioi were forced to submit to Dervedji pasha (Δερβετζή πασά).

During the 18th century, there were around seventeen armatolikia. Ten of them were located in Thessaly and the eastern regions of Central Greece, four of them in Epirus, Acarnania, and Aetolia, and three in Macedonia. Every kapetanio had his rank-and-file soldiers known as palikaria (παλικάρια, from ancient Greek pallix) and section leaders among these palikaria were known as protopalikara (πρωτοπαλίκαρα). The palikaria would train with their weapons on a daily basis.

The main weapon the palikaria utilized was the kariofili (καριοφίλι). Marksmanship was the proverbial hallmark that defined the palikaria. They were also highly mobile and capable at conducting ambushes. The palikaria were resilient toward thirst, hunger and even the painful difficulties in their encounters with the klephts.

The term klephtopolemos (κλεφτοπόλεμος) was used to name the strategies/tactics that both the klephts and armatoles utilized. These tactics are used today for unconventional military campaigns by small guerrilla groups. The armatoles would conduct campaigns during nighttime. This strategy was known as "going out to pagana" (έβγαιναν στην παγάνα). The armatoles would usually do this when the klephts were coming out of their dens. The armatoles would defend themselves in improvised forts (called meterizia; μετερίζια) against the guerrilla tactics utilized by the klephts (specifically known as klephtouria; κλεφτουριά). A general offensive campaign by the armatoles was known as giourousi (γιουρούσι). During one of these campaigns, the armatoles would make effective use of swords and war cries.

Greek War of Independence
During the 1810-1820 decade the Greek armatoles largely depended on the support they enjoyed from the Ottoman Albanian ruler Ali Pasha of the increasingly independent Pashalik of Yanina. Because of that they had little influence from the Greek nationalist organization Filiki Eteria and had reservations about participating at the Greek War of Independence. This changed after Ali Pasha died and their future became less certain. Most of the Armatoles had learned their military skills among the Christian Albanian Souliotes and other Albanian groups who had a renowned tradition in irregular warfare. The klephts and armatoles played a key role during the Greek War of Independence. Despite being ineffective, they were the only viable military force for the provisional governments of the 1821-1827 period. During that time period, three attempts were made at creating a regular army, and one of the reasons for their failure was the resistance of the klepht and armatoles leaders. Among armatoles leaders were Odysseas Androutsos, Georgios Karaiskakis, Athanasios Diakos, Markos Botsaris and Giannis Stathas.

Contrary to conventional Greek history, many of the klephts and armatoles participated at the Greek War of Independence according to their own militaristic patron-client terms. They saw the war as an economic and political opportunity to expand their areas of operation. Balkan bandits such as the klephts and armatoles - glorified in nationalist historiography as national heroes - were actually driven by economic interests, were not aware of national projects, made alliances with the Ottomans and robbed Christians as much as Muslims.

Albanian armatoles
Albanian armatoles were employed by the Ottoman authorities. During the Austro-Turkish War (1716–1718), an Albanian armatole-like private militia caused trouble in Kavala, resulting in its abolition by Ahmed III in 1721; however, it continued to exist illegally for another 100 years. Christian Albanian Souliots and other Albanian warrior groups with a renowned tradition in irregular warfare imbued most of armatoles with their military art.

Albanian armatoles were employed by Ottoman authorities, in particular in the latter half of the 18th century. During the administration of the Ottoman Albanian ruler Ali Pasha of the increasingly independent Pashalik of Yanina the Greek armatoles where replaced by Albanians, making the region's armatoles almost exclusively Albanian. The deposed Greek armatoles became klephts and their subsequent activity was not only brigandage, but also a form of resistance against Ottoman rule.

Ali Pasha appointed under his direct authority a number of armatoloi and klephts who were loyal to him, and who were employed as his own military troops in Yanina and in territories under his administration. The defeat of Ali Pasha by the Ottoman Empire in 1820 and the subsequent outbreak of the Greek revolution generated a vacuum of power in the region, especially until 1823. Initially the armatoloi who formerly fought for Ali Pasha tried to preserve their independence and military leadership, but when their areas of control came under the authority of the Greek revolutionary leadership, they tried to keep their power in this new context.

Ali Pasha positioned the Arvanite Odysseas Androutsos as armatolos of Livadeia in eastern central Greece in 1816. In 1818 Androutsos became a member of the Filiki Eteria with Athanasios Diakos, an organisation that aimed at the independence of Greece, and with the defeat of Ali Pasha Androutsos joined the Greek revolutionary army. In 1825 he permanentrly changed allegiances and joined the army of the Ottoman Albanian ruler Omer Vrioni, Pasha of Yanina, and thereafter he was captured and executed by the Greek revolutionaries.

Aromanian armatoles
There also were ethnic Aromanian armatole fighters. Many of these often engaged in cooperation with pro-Bulgarian komitadjis such as the Secret Macedo-Adrianopolitan Revolutionary Organization (TMORO).

Bosnian armatoles
In Bosnia, armatoles were largely drawn from the local Muslim populations. According to documents, in 1485-1490 these Bosnian armatoles were tasked with guarding the Turkish forts on the shores of Dalmatia which sustained attacks from the Venetians.

Megleno-Romanian armatoles
Traian Cucuda, a Megleno-Romanian, was a relevant armatole voivode at his time.

Souliots

 * Markos Botsaris
 * Kitsos Tzavelas

Greek-Albanian

 * Odysseas Androutsos

Aromanians

 * George Ceara
 * Ioryi Mucitano
 * Cola Nicea
 * Giorgakis Olympios

Greeks

 * Athanasios Diakos
 * Georgios Karaiskakis
 * Giannis Stathas

title: Armatoles


text:
Lifford Reservoir

Lifford Reservoir in the Kings Norton district of Birmingham, England was built by the Worcester & Birmingham Canal company in 1815 to compensate Lifford Mill for water lost to the canal. It is located at the junction of the Stratford-upon-Avon Canal and the Worcester and Birmingham Canal and is on the River Rea Cycle Route. Angling is permitted subject to a charge outside the spring close season. Fish in the reservoir include tench, carp, pike, eels, perch, roach and bream.

Its capacity is 68190 m3, retained by an earthfill dam.

title: Lifford Reservoir


text:
Los Angeles Reader

Los Angeles Reader was a weekly paper established in 1978 and distributed in Los Angeles, United States. It followed the format of the (still-active) Chicago Reader. The paper was known for having lengthy, thoughtful reviews of movies, plays and concerts in the L.A. area.

James Vowell was its founding editor. Among its writers were Keith Fitzgerald, Nigey Lennon, Lionel Rolfe, Lawrence Wechsler, Mick Farren, Richard Meltzer, Heidi Dvorak, Chris Morris, Jerry Stahl, Steven Kane, Andy Klein, Allen Levy, Jim Goad, Kirk Silsbee, Henry Sheehan, Samantha Dunn, Natalie Nichols, Steve Appleford, Eric Mankin (also editor), Rich Robinson, Paul Birchall, Eddie Rivera (who wrote the paper's first cover story), Amy Steinberg, Dan Sallitt, Myron Meisel, David Ehrenstein, Tom Davis, Dave McCombs, Mark Leviton, Bruce Bebb, Stuart Goldman, Ernest Hardy, Kevin Uhrich, Erik Himmelsbach, David L. Ulin, Lance Loud, J. Michael Straczynski, and Laurence Vittes (Classical Music Critic, 1991–1998).

It is famous for being the first newspaper to publish Matt Groening's cartoon strip Life in Hell, on April 25, 1980. James Vowell hired Groening as his assistant editor in 1979. Groening was also originally a Reader music critic. It also ran a cartoon strip by David Lynch (director of Blue Velvet) called The Angriest Dog in the World, a strip notable for having exactly the same drawing panels for its entire run. James Vowell and his wife Codette Wallace bought the Reader from the Chicago Reader in February 1989. They sold the Reader to New Times Media in 1996, which merged it with the Los Angeles View to form New Times LA.

title: Los Angeles Reader