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User talk:Mitsu

59 Club
Thanks for the further post. I have moved the page to 59 Club to correct the capitalisation - you can use the MOVE button at the top of a page for this. :) .A curate's egg 13:10, 13 July 2005 (UTC)

Caff racers
Hello there. There is nothing wrong with being pedantic, it's the Wiki way (tm) If you know about the subject then it is best if you choose the correct title for the article but you should bear in mind Wikipedia's naming conventions Naming_conventions. The article was never at Cafe Racer so a simple move will be possible, although this may be against the naming conventions for second word capitalisation and should only be done If you think it is the most correct. other options are: Cafe' racer, Cafe racer, Caff racer and Cafe racers but the last goes against the prefer singular nouns convention. If you decide which one is the best and need help with a move (you have to have a significant number of edits to get a move tab). If you think Cafe racer is the best choice then it will have to go to Requested moves as two edits constitute a history and a simple move is impossible. MeltBanana 16:12, 22 September 2005 (UTC)

Image copyright problem RE: Image:Vegandonald.jpg
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If you have any questions, just leave a message on my talk page. Thanks again. --Viriditas 23:35, 17 December 2005 (UTC)

24 hour block
Kind regards, Nandesuka 04:23, 24 December 2005 (UTC)

Removing the "sprotected" header doesn't remove the protection. User:Zoe|(talk) 04:33, 24 December 2005 (UTC)

Image copyright problem with Image:Vegandonald.jpg
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Please signify the copyright information on any other images you have uploaded or will upload. Remember that images without this important information can be deleted by an administrator. If you have any questions, feel free to contact me. Thank you. Dethomas 00:25, 11 March 2006 (UTC)

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Blocked as a sock puppet
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title: User talk:Mitsu


text:
Thackray Museum of Medicine

The Thackray Museum of Medicine in Leeds, West Yorkshire, England, is a museum of the history of medicine adjacent to St James's University Hospital. It opened in March 1997 as the Thackray Medical Museum. In 1998 it won "Museum of the Year" and has other awards including in 2004 both the "Excellence in England Small Tourist Attraction of the Year" and "Sandford Award for Heritage Education".

The museum closed temporarily in 2019 for a £4 million refurbishment, while the museum conference centre and car park remained open, and remained closed because of the COVID-19 pandemic. The museum reopened its doors on 17 May 2021. The redeveloped museum has since been shortlisted for Art Fund's Museum of the Year award 2021 and received a special commendation from the European Museum Forum in 2023.

History
The building is a Grade II listed building, the former Leeds Union Workhouse, which opened in 1861 (foundation stone laid 1858) to accommodate 784 paupers. By the end of the 19th century, the buildings had become largely used for medical care of the poor, rather than workhouse and training. During the First World War it was called the East Leeds War Hospital, caring for armed services personnel. After becoming part of St James's Hospital, the building housed the first geriatric ward in the north of England. The building was later known as the Ashley Wing, which was part of the hospital until the 1990s when the old Leeds Union Workhouse building was considered unfit for modern medicine. As a listed building, it could not be demolished and Parliament gave permission for it to house the Thackray Medical Museum, which opened in 1997. The museum's origins can be traced to Great George Street, Leeds, where Charles Thackray opened a small family-run chemist shop in 1902. In less than a century the corner shop grew into one of Britain's principal medical companies, Chas F Thackray Limited, manufacturing drugs and medical instruments and pioneering the hip replacement operation alongside Sir John Charnley. In the 1980s Charles Thackray's grandson Paul Thackray established a small collection as an archive of the Leeds-based medical supplies company. In 1990 a charitable trust was established to develop the collection.

Before the redevelopment, highlights included Leeds 1842: Life in Victorian Leeds, Pain, Pus and Blood, describing the history of surgery and pain relief, Having a Baby focusing on developments in safety for childbirth and The LifeZone!, an interactive children's gallery, looking at how the human body works, with a smaller room for the under-fives.

COVID-19
The museum's redevelopment project coincided with the outbreak of the COVID-19 pandemic in 2020, delaying plans to reopen to the public. In October 2020 it was announced that the museum was to receive £370,000 from the Culture Recovery Fund to help it to re-open safely. While closed due to the pandemic, the Thackray became the first museum in the UK to act as a COVID-19 vaccination hub. Following its reopening, the museum also hosted Phase 3 trials for the Novavax COVID-19 vaccine. Examples of the vaccines used by the vaccine hub and Novavax trials are now part of the museum's permanent collection.

While the museum was closed due to the pandemic, it hosted an online exhibition in collaboration with the University of Huddersfield on Mothers in Lockdown.

Museum displays
The museum contains eleven permanent galleries and a temporary exhibition gallery. Disease Street recreates the sights, sounds and smells of a slum in Victorian Leeds, following the stories of the inhabitants and the health issues that they would face. The Victorian Operating Theatre tells the story of surgery in the age before antiseptics and anaesthetics, featuring a film of "Hannah Dyson's Ordeal": recreating the amputation of a mill girl's leg. Making Us Well, Outside In showcases the Victorian public health movement, from tackling air pollution to sewers. Disease Detectives explores medical science in the wake of germ theory and our understanding of the world of microbes. In Cutting Edge the museum highlights medical innovation and ingenuity, while Response to Crisis explores how medical advances leap forward in times of emergency such as war and pandemics. This area includes a 1970s-style sexual health clinic. Normal + Me is a co-curated gallery exploring different perspectives on what it means to be "normal". Who Cares? is a gallery about all the different people and professions who help care for us and The Apothecary showcases the history of making and prescribing medicine from the 1600s to today.

The museum also contains Sparks!, a play space for children under five, involving medical-themed role play and soft play. This can be accessed as part of the museum ticket or booked on its own.

Temporary exhibitions
The museum hosts two temporary exhibitions a year. Recent exhibitions have included Private Parts (2023), a community co-curated exhibition on intimate healthcare, sexuality and identity. The exhibition was shortlisted for Temporary Exhibition of the Year at the Museum + Heritage Awards.

On the Bench (2023) told stories of sporting injuries with contributions from former Leeds Rhinos captain Stevie Ward and Leeds Roller Derby.

Fragile Microbiomes (2024) is a solo show for bioartist Anna Dumitriu, blending contemporary art and microbiology to explore the history of infectious disease and "delves into the intricacies of the microbial world."

Collection
The Thackray Museum of Medicine houses a collection of over 47,000 objects from medical history which date from Roman times to the present day, along with 15,000 trade catalogues and 9,000 books on medicine and healthcare. Highlights include Prince Albert's personal medicine chest and an expressionist sampler sewn by workhouse inmate Lorina Bulwer. The strengths of the collection include European surgical instruments from the 1600s to today; a "nationally significant collection" of hearing aids including the British Society of Audiology collection; the J F Wilkinson Pharmaceutical Ceramics Collection; patent medicines, and domestic first aid kits. These can be accessed via an online collections database.

Education and learning
Visited by 20,000 school students each year the museum delivers a series of in-classroom work and education resources, loans boxes and teacher events. The museum has been awarded the Sandford Award for Heritage Education.

The museum offers a medicine and history public lecture series on Saturday mornings which runs from October to March each year. Lectures focus on the changing nature of health and medicine.

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

title: Thackray Museum of Medicine


text:
User:JGorton

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 Talk· Contributions· Subpages· My homepage·My law office homepage· Twitter

What I'm Up To
Lawyering: I spend most of my time as an immigration lawyer.

Hobbies: Numismatics and literature.

Music: Umphrey's McGee, The Beatles, Phish, Queen, The Eagles, Kanye West, The New Deal and many more.

Wikipedia and Me
I believe Wikipedia is very valuable, even authoritative on some subjects. I worry that centralization and democratization of knowledge pose problems that we won't fully appreciate for many years but the problems of gentrifying knowledge are well known. I hope Wikipedia will be able to successfully balance accessibility with the richness of expert research and the depth of scholarly literature.

I'm not in a position to bring the weight of scholarly literature to Wikipedia, but I am a WikiGnome. My writing experience focuses on local rewrites to cut lard from articles and enhance local clarity.

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I would like to thank User:Jimbo Wales and everyone who helped developed his userspace page, which I am borrowing liberally from to make my own look pretty.

 * }

title: User:JGorton


text:
Toronto International Dragon Boat Race Festival

The Toronto International Dragon Boat Race Festival (TIDBRF), is an annual dragon boat race and cultural event, first held in Toronto, Ontario, Canada in 1989. It will be its 37th year in a row in 2024. It developed from the Toronto Chinese Business Association held in Toronto, Ontario. An associated festival highlights Asian and other cultures in Toronto. It has been acknowledged as a prominent cultural occasion in Toronto, fostering heritage and arts.

Typically, more than 5,000 athletes take part in the traditional dragon boat race, accompanied by over 80 local artists, artisans, and heritage performers. There are 200+ volunteers participating in this 2-day event, which attracts over 65,000 visitors to Toronto Centre Island.

Venue
Races were originally held at the Ontario Place West Channel at Ontario Place, and since 2007 races have taken place in the Main Channel at Centre Island, one of the Toronto Islands. The Main Channel race course is 500 m long and six lanes wide. A 200 m long race also takes place during the same event.

Format and Rules
Races occur over two days in June. Once separated into Community and Corporate categories, races were combined into the following categories for the 18th (2006) festival:
 * Premier Mixed (at least 8 women)
 * Premier Women (all women)
 * Junior Mixed (at least 8 girls)

In addition to divisional finals seeded by aggregate time from two heats, there are also industry finals for teams representing groups in certain categories. In 2006, these were:
 * Community groups
 * Non-profit groups and charities
 * Universities
 * Other education groups
 * Hospitals
 * Industries
 * Breast cancer survivors
 * Technology & Communications companies
 * Pharmaceutical companies


text: Template:Campaignbox First Barbary War

title: Template:Campaignbox First Barbary War


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User talk:Craig Stuntz

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome! Seeaxid 13:10, 13 July 2005 (UTC)
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User talk:Feng.

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome! Seeaxid 13:10, 13 July 2005 (UTC)
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title: User talk:Feng.


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Category:Forensic statistics

Forensic statistics is the application of statistics and probability in the legal process.

title: Category:Forensic statistics


text:
Yichud

In Jewish religious law (halakha), the laws of yichud (איסור ייחוד) prohibit seclusion in a private area of a man and a woman who are not married to each other. Such seclusion is prohibited out of fear that sexual intercourse or other, lesser acts may occur. A person who is present in order to prevent yichud is called a shomer.

The laws of yichud are typically followed in strict Orthodox Judaism. Adherents of Conservative and Reform Judaism do not generally abide by the laws of yichud.

The term "yichud" also refers to a ritual during an Ashkenazi Jewish wedding in which the newly married couple spends a period secluded in a room by themselves. In earlier historical periods, as early as the talmudic era, the couple would have sexual intercourse at this time, but that practice is no longer current.

Source of the prohibition
Deuteronomy 13:7 says: "If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, 'Let us go and worship other gods, gods that neither you nor your ancestors have known...'"

The Talmud gives an explanation to the passage, which is supposed to be a hint of yichud:

"Said Rabbi Johanan on the authority of Rabbi Ishmael, Where do we find an allusion to yihud in the Torah? - For it is written: If thy brother, the son of thy mother, entices thee [etc.]: does then only a mother's son entice, and not a father's son? But it is to tell you: a son may be alone with his mother, but not with any other woman interdicted in the Torah."

The Talmud also claims that after the rape of Tamar, daughter of David, when she was left alone with her half-brother Amnon, David and his high court extended this prohibition to unmarried girls as well. Later, in the times of Shammai and Hillel the Elder, the prohibition was extended to include a non-Jewish woman. These rules are discussed in the Talmud.

Most rishonim define the prohibition of yichud as a Torah law. Although Maimonides writes that the prohibition of yichud is derived from divrei kabbalah (Bible texts later than the Pentateuch), many interpret his words as meaning that it is a Torah law, though some regard it as a rabbinic prohibition.

Rashi maintained that insofar as the prohibition of yichud is mandated by the Torah, it is an essential prohibition, whereas rabbinical extensions of the prohibition are enacted as a fence meant to distance a person from forbidden relationships. Hence, leniencies would apply only to the rabbinic additions to the laws of yichud. Halachic consensus, following Maimonides, is, though, that leniencies apply even to Torah-mandated yichud laws.

Laws
The laws of yichud provide for strong restrictions on unrelated members of the opposite sex being secluded together, and milder ones for close family members. Different opinions exist regarding application of these laws both in terms of situation and in terms of the individuals involved. Prohibition of yichud applies to men over 13 years and, generally, girls over three, and a woman over twelve may not be alone with a boy over nine. Even seclusion of short duration is forbidden, if it could potentially last longer.

Leniencies
There are a number of circumstances, under which the prohibition of yichud may be circumvented. Typically, these apply fully to yichud with an observant Jew. Meeting a non-Jew or a secular Jew may require more scrupulousness.

Baaloh B'ir – in town
If the husband is in town (Baaloh B'ir, or Baala Bair), or, more precisely, if it is possible that he can appear suddenly, a woman may be secluded with another man in her home. The fear of his sudden appearance is considered a deterrent to engaging in illicit behavior. If the husband works fixed hours, or if they meet where they are not likely to be found, the husband's presence in town does not circumvent yichud. A close, long-standing relationship (Libo Gas Boh) between the wife and another man also proscribes yichud in spite of the husband's presence in town. The lenience caused by the man's presence in town does not, however apply to his being secluded with another woman when his wife may appear suddenly. Paradoxically, if a husband gives his wife permission to be secluded with a man, the lenience does no longer apply, since she does not fear his sudden entrance.

Rashi believes that the husband’s presence in town only mitigates the prohibition, rather than abrogating it. The Shulchan Aruch, following Tosafot, however, rule that when the husband is in town the yichud restriction does not apply at all.

Maimonides and Shulchan Aruch write that the rationale for Baaloh B'ir is that "her husband's fear is upon her." This does not imply a concrete fear that her husband will enter unexpectedly, but rather that she feels a natural inhibition, in the knowledge that her husband is close by. As a consequence of this, she can be in yichud with another man in a large city, like London or New York, where the chance that he suddenly appears is non-existent. Neither does her husband's permission undermine the leniency, according to this interpretation. Rashi interprets Baalo B'ir as referring to a concrete fear of sudden exposure. So does rabbi Moshe Feinstein, who consequently rules in a stricter way. Another issue of debate is whether cities who have grown together to form a continuous area are to be treated as one city. Rabbi Shlomo Zalman Auerbach argues that if the wife is in Ramat Gan and the husband is in Tel Aviv he is still considered to be "in town". Since there are no significant uninhabited areas separating these cities, they are defined as one city from a Halachic perspective.

Pesach Posuach – open door
Yichud is alleviated when the door is open. This principle is known as pesach pasuach lireshus harabim (lit. an open doorway to the public domain). The Shulchan Aruch rules: "If the door is open to the public domain, there is no concern of yichud." This ruling has been interpreted and enlarged in various ways: 1. the door is actually open 2. when the door is closed but unlocked 3. then door is locked, but somebody with a key is liable to come in at any time 4. the door is locked, but there is a reasonable possibility that people may knock on the door and expect to be answered (according to Moshe Feinstein). A woman being secluded with another man is also justified when people outside can see through the window what is going on inside the house. In case of a close, long-standing friendship between the man and the woman, however, a more stringent behavior is expected. The leniency usually does not apply late at night, as there is little or no chance that people would come in unexpectedly then.

Shomrim – guards
Yichud can be circumvented by the presence of other individuals (shomrim, guards or Chaperones), who would serve to provide a check on the man's behavior. Generally, Torah-observant Jewish men qualify as shomrim. Female relatives that permit yichud are: a man's mother; his daughter or granddaughter; his sister; his grandmother; and a woman's mother-in-law, daughter-in-law and sister-in-law. Children aged 6–9 also qualify.

Although yichud with a woman and two or more men, according to most poskim, is permitted during day time and in the evening, the presence of at least three men is required during nighttime sleeping hours. The same goes for situations when children are present instead of adults. Sefardic Jews require the presence of the wife of one of the men for a woman to be secluded with them.

Shulchan Aruch, though, follows Maimonides in ruling that yichud with one woman is prohibited even with many men. The disagreement is based on a passage in Gemara, which states that the permission for two men to be secluded with one woman applies only to kosher people, and tells a story where two acharonim met a woman in a secluded place, and one of them preferred to leave, since perchance only tzaddikim are defined as kosher. Nissim of Gerona considered this an excessive stringency, and thought that regular people are defined as kosher. Moses Isserles follows this view, and states that yichud with one woman and several men is prohibited only for promiscuous people.

According to Rashi, yichud is permitted when at least three women are present, but most poskim follow Maimonides, who ruled that no number of women present circumvents the prohibition of yichud. Many poskim permits yichud in the presence of the man's grandmother, mother, daughter, granddaughter or sister [over seven years], but do not accept the woman's daughter, granddaughter or sister. Avraham Danzig writes that the prohibition for one man to be in seclusion with two women is only rabbinic, whereas Torah law only prohibits a man from being secluded with one woman.

There are numerous other exceptions; this article presents the haredi point of view.

Siblings
It is preferable that a brother and sister who have reached the age of six should not sleep in the same room. Yichud between a brother and a sister above the age of Bar and Bat Mitzvah is considered appropriate for a short term, but not when their parents are away for an extended period of time. There are various opinions about the duration of a permitted yichud. Some poskim allow only up to three nights; others allow up to thirty days. If the brother and sister live separately and one comes to visit the other, yichud is permitted as long as they do not stay longer than the normal stay of a house guest (where circumstances like the distance of their residence is taken into account). However, when a sibling moves in on a permanent basis, yichud is forbidden even for one day.

Biological children
Yichud with biological children is fully permitted. The Gemara explains that God was moved by the prayers of the Great Assembly to curtail the yetzer hara for incest so there is no need for a prohibition when it comes to biological parents and children.

Adopted children
Opinions among Poskim are divided about yichud between adoptive parents and their children of the opposite gender, who were adopted at a very young age. Rabbis Moshe Feinstein, Eliezer Waldenberg, Hayim David HaLevi, and Nahum Rabinovitch all ruled that adoptive parents are permitted to engage in yichud with their adopted children since sexual attraction normally does not occur in such situations. Feinstein, though, restricts the permission to situations when both adoptive parents are alive and married to each other, and Waldenberg only permits yichud if a girl was adopted before the age of three and a boy was adopted before the age of nine. Ovadia Yosef is essentially lenient about this issue, though he believes that it is preferable to adopt a girl so that the wife who is home most of the time can prevent yichud with the husband from occurring.

The lenient view is strongly opposed by others, particularly in Haredi Judaism. Menachem Mendel Schneerson vigorously argued that yichud is forbidden in the adoptive situation. He insists that this was common custom in earlier generations. Dov Berish Weidenfeld, Yaakov Yisrael Kanievsky, Ezra Ettiah, Avrohom Yeshaya Karelitz, and Shmuel Wosner take the same position.

Unmarried couples
A man and woman who are engaged to be married may not dwell together unless other people are in the same house, and the door is unlocked. Leaving the door slightly ajar is commendable. They may not stay together even on a temporary basis, such as in a hotel. According to some poskim, sleeping in the same house if other family members are present does not violate yichud laws, but should be avoided due to tzniut considerations. Others, including Moses Isserles and Joseph Soloveitchik, however, disagree about this and would not permit sleeping in the home of their future in-laws.

Although mingling of men and women does not violate the prohibition of yichud, it should nonetheless be avoided, even if it is for the purpose of fulfilling a mitzvah. Regardless of whether yichud takes place or not, girlfriend/boyfriend relationships are forbidden, since dating, according to halacha, should not serve other purposes than finding a suitable marriage partner. Notwithstanding the above, some may consider modern boyfriend/girlfriend relationships as analogous to pilegesh relationships.

Babysitting and caregiving
Unless it is one's own child, grandchild or sibling, a female over the age of 12 should not babysit a boy 9 or older, and a male over the age of 13 should not babysit a girl 3 or older. The prohibition of yichud makes some natural solutions problematic, e.g. when a teenage girl who might babysit her sister's son has to consider the possibility of getting into yichud with her brother-in-law. The situation may be evaded by the presence of another boy or girl aged 6–9, or, such children lacking, by giving a key to the neighbors and asking them to come in unexpectedly. If a father is single, or his wife is away, and he employs a female babysitter, he has to take care that he does not enter the house before the babysitter has exited, unless there are shomrim present; or else, at least he should leave the door open.

Visiting a doctor's office is allowed during regular office hours, when people may enter unexpectedly. Otherwise, a shomer is required. Mortal danger always overrides yichud laws, although there are authorities who disagree with this. Serious illness, on the other hand, does not alleviate the prohibition of yichud. An exception is, according to Moshe Feinstein, a male patient who has been diagnosed as impotent, but in this case marit ayin calls for carefulness. A dependent adult person in need of care should take a caregiver of the same gender. This applies also to very old men. During daytime, an opposite gender housekeeper and medical staff may visit if the door is unlocked, or the neighbors have a key and are asked to come in unannounced from time to time. Some poskim are lenient when it comes to a doctor's interaction with his patients, since he is supposedly consumed by his work and not likely to think sinful thoughts. They invoke Gemara, which applies this reasoning to allow a professional to mate animals, although it is otherwise forbidden to watch animals mate.

Therapists of the same sex are preferable, but when there is no one else as qualified as a therapist of the opposite gender, there is green light as long as leniences of yichud are in place. Since the client develops a close relationship with the therapist, Baaloh B'ir does not count.

Transportation
Two unrelated, opposite-gender persons may travel in a vehicle together within the local area, but should not take out-of-town trips together, particularly if they are traveling to an area where they are not known to anyone, and will not be able to return on the same day. For tzniut considerations, the woman had better sit in the rear if the man is driving (or vice versa), and engaging in prolonged conversation is not advisable.

If a woman is traveling in a bus or taxi, and the other passengers get off, leaving her alone with the driver, she should leave the vehicle, unless they drive where there are passersby or a steady stream of traffic. On a bus, train or airplane, sitting adjacent to a member of the opposite gender is permitted, but many Orthodox Jews follow stringencies to avoid this due to the laws of negiah and tzniut. According to most poskim, there are no restrictions on being secluded together momentarily in a temporary environment, such as an elevator. Since elevators are boarded constantly, there is always a chance that anyone could enter without warning.

Business
In a location of business, a male and female may be together for business purposes provided that the location where they are has the potential to be viewed from outside. Otherwise, the door has to be unlocked or people with a key allowed to come in unexpectedly. This applies also if they have separate rooms in the same office. A close working relationship excludes the possibility of relying solely on Baaloh B'ir. A man may temporarily be secluded with three women, but not on the basis of a permanent relationship. Two men who are prutzim (fail to keep the laws of tznius) are not allowed to work with two women. Neither may a woman work together with three non-Jewish men.

A male teacher should take heed that he does not become overly familiar with the girls. A male teacher who is single should not teach young children of either sex, since he may associate with their mothers when they come and pick up their children. In schools with many staff members, however, one may be lenient, and some poskim take the position that this halacha applies only to situations where the teaching takes place in the private home of the teacher.

title: Yichud


text:
User talk:VoodooKobra

Why are you reading this?

My Talk page
No, I just protected the talk page after a lot of recent vandalism. I'll put it back when they get bored.  E LIMINATOR JR  07:14, 16 November 2007 (UTC)

Derp
Hi,

It looks like you tried to nominate Derp (hacker group) for deletion last month, but since all the steps in that process weren't followed it didn't really go anywhere. I've fixed it (see Articles for deletion/Derp (hacker group)) and it should resolve in a week or so. In the future, please see the various deletion-related help pages at WP:Deletion process and WP:AFD. --—  Rhododendrites talk  \\ 05:23, 28 December 2014 (UTC)

File:KC-wikipedia-blows.jpg listed for discussion
A file that you uploaded or altered, File:KC-wikipedia-blows.jpg, has been listed at Files for discussion. Please see the to see why it has been listed (you may have to search for the title of the image to find its entry). Feel free to add your opinion on the matter below the nomination. Thank you. Cloudbound (talk) 21:59, 8 June 2016 (UTC)

title: User talk:VoodooKobra


text:
La Cienega Park

La Cienega Park (from the Spanish la ciénaga, meaning "the swamp") is a public park in Beverly Hills, California.

The park includes three baseball diamonds, two soccer fields, a jogging track, a playground, multiple tennis courts, and a community center. The park is managed and administered by Beverly Hills.

The park covers area on both sides of La Cienega Boulevard, between Gregory Way and Shumacher Drive.

A California marker is at the park noting the spot of Portolá Trail Campsite No. 2 that was designated a California Historic Landmark (No.665) on Nov. 5, 1958.

title: La Cienega Park


text:
User talk:Uioreanu

Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome! Seeaxid 13:15, 13 July 2005 (UTC)
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title: User talk:Uioreanu


text:
Kev Walker

Kevin Walker is a British comics artist and illustrator, based in Leeds, who worked mainly on 2000 AD and Warhammer comics and the collectible card game Magic: The Gathering. He is now working for Marvel Comics.

Biography
Walker began his career in 1987 working on Future Shocks in 2000 AD, and followed this up with work on some of the anthology comic's most popular long-running stories, including Judge Dredd, Rogue Trooper (inking Steve Dillon's pencils), the ABC Warriors and Judge Anderson. During this period Walker also wrote a number of stories including Daemonifuge and The Inspectre, often with co-author Jim Campbell. In reviewing Daemonifuge: The Screaming Cage, critic Don D'Ammassa wrote, "The artwork is for the most part excellent." Jeff Zaleski wrote, "Walker's grayscale, b&w CGI artwork is extremely effective in the oversized format, and Walker's people look more human than most Warhammer characters."

Originally known for his glossy, painted style and the fine detail of his inked work, Walker has since 1998 changed the way he works, using a high contrast black line style with heavy shadows coupled with flat computer colouring, reminiscent of the work of Mike Mignola.

From 2002 onwards, despite a couple of Judge Dredd stories, he has largely worked on American comic books starting with The Legion at DC Comics, written by Dan Abnett and Andy Lanning (DnA), before moving over to Marvel Comics. In April 2006, he worked on Marvel's cosmic crossover event, "Annihilation" with DnA plotting Nova, one of its four lead-ins.

In 2005, Walker was commissioned by design agency ODD to draw the character of a 13-year-old James Bond for Charlie Higson's first Young Bond novel SilverFin. He also illustrated a graphic novel adaptation of SilverFin in 2008, and provided cover art for the Young Bond novels released in the U.S. by Hyperion Books.

Walker then provided the third installment of the Marvel Zombies series, with writer Fred Van Lente and the creative team stayed together for Marvel Zombies 4. He then teamed up with DnA again to draw the Realm of Kings: Imperial Guard limited series, before becoming the main artist on Thunderbolts following the Heroic Age reboot of the team.

Comics
Comics work includes:

 * Rogue Trooper:
 * "Cinnabar" (inks, with writer John Smith and pencils by Steve Dillon, in 2000 AD #624-630 & 633-635, 1989)
 * "The Arena of Long Knives" (with Michael Fleisher, in 1992 2000 AD Yearbook, 1991)
 * Hellblazer:
 * "Thicker than Water" (with writer Jamie Delano and co-artist Ron Tiner, in Hellblazer #28, 1990)
 * "Sick at Heart" (with writer Jamie Delano and co-artist Ron Tiner, in Hellblazer #29, 1990)
 * ABC Warriors (with writer Pat Mills):
 * "Khronicles of Khaos" (with co-author Tony Skinner, in 2000 AD #750-757, 780-784 & 787-790, 1991–1992)
 * "Dishonourable Discharge" (with co-author Tony Skinner, in 2000 AD Winter Special #4, 1992)
 * "Hellbringer Book I" (with co-author Tony Skinner, in 2000 AD #901-911, 1994)
 * "Hellbringer Book II" (with co-author Tony Skinner, in 2000 AD #964-971, 1995)
 * "Roadkill" (in 2000 AD Prog 2000, 1999)
 * Anderson: Psi Division: "Childhood's End" (with Alan Grant, in Judge Dredd Megazine vol. 2 #27-34, 1993)
 * Wynter: "Cold Justice" (with Robbie Morrison, in Judge Dredd Megazine vol. 2 #70, January 1995)
 * The Inspectre (illustrated only the first three episodes, but co-wrote all eleven with Jim Campbell, in Judge Dredd Megazine vol. 3 #23-33, 1996–1997)
 * Mercy Heights: "Mercy Heights" (with John Tomlinson, in 2000 AD #1033-1047, 1997)
 * The Balls Brothers (with John Wagner, in 2000 AD #1128-1131 & 1141-1147, 1999)
 * Badlands (with Dan Abnett, in 2000 AD #1178-1182, 2000)
 * Mean Machine: "Born Mean" (with Gordon Rennie, in Judge Dredd Megazine vol. 3 #69, 2000)
 * Daemonifuge: Heretic Saint (trade paperback, Black Library, 208 pages, 2005, ISBN 978-1-84416-251-2) collects:
 * Daemonifuge (co-author and artist, with Jim Campbell, 88 pages, paperback, 2000, ISBN 1-84154-117-6, hardcover, 2002, ISBN 1-84154-261-X)
 * Daemonifuge: The Screaming Cage (co-author and artist, with Jim Campbell, 24 pages, 2002)
 * Daemonifuge: The Lord of Damnation (co-author with Gordon Rennie and art by Karl Richardson, 88 pages, 2003, ISBN 1-84154-240-7)
 * Tor Cyan (with John Tomlinson):
 * "Blue Murder" (in 2000 AD #1223-1226, 2001)
 * "Crucible" (in 2000 AD #1250-1251, 2001)
 * "Refugee" (in 2000 AD #1252-1253, 2001)
 * Judge Dredd:
 * "Sin City" (with John Wagner, in 2000 AD #1289-1299, 2002)
 * "Mandroid" (with John Wagner, in 2000 AD #1452-1465, 2005)
 * "The Connection" (with John Wagner, in 2000 AD #1500-1504, 2006)
 * "Snakebite" (with Robbie Morrison, in Judge Dredd Megazine #289-290, October–November 2009)
 * The Legion #10, 13, 15-16 (with Dan Abnett/Andy Lanning, DC Comics, 2002)
 * Exiles #23-25 (with Judd Winick, Marvel Comics, 2003)
 * The Eternal #1-6 (pencils, with writer Chuck Austen and inks by Simon Coleby, Marvel MAX, August 2003–January 2004)
 * "Long Distance Caller" (script and art, in Hellboy Weird Tales #7, Dark Horse Comics, 2004)
 * Annihilation: Nova (pencils, with writers Dan Abnett/Andy Lanning and inks by Rick Magyar, Marvel Comics, 4-issue mini-series, 2006)
 * Marvel Zombies (with writer Fred Van Lente, Marvel Comics):
 * Marvel Zombies 3 (4-issue mini-series, October 2008–January 2009, hardcover, 104 pages, May 2009, ISBN 0-7851-3635-5)
 * Marvel Zombies 4 (4-issue mini-series, June–September 2009, hardcover, 112 pages, November 2009, ISBN 0-7851-3917-6))
 * SilverFin: The Graphic Novel (with writer Charlie Higson, Puffin, 2008)
 * Realm of Kings: Imperial Guard (with Dan Abnett/Andy Lanning, 5-issue limited series, Marvel Comics, January–May 2010, TPB, 120 pages, June 2010, ISBN 0-7851-4597-4)
 * Thunderbolts #144-147, 150-153, 155-158, 163-165 (with Jeff Parker, Marvel Comics, July 2010–2012)
 * Secret Avengers #17 (with Warren Ellis, Marvel Comics, 2011)
 * Dark Avengers #176-179 (with Jeff Parker, Marvel Comics, 2012)
 * Avengers Arena #1-3, 5-6, 8-9, 12, 14-15, 17-18 (with Dennis Hopeless, Marvel Comics, 2013)
 * Avengers Undercover #1-5, 7 (with Dennis Hopeless, Marvel Comics, 2014)
 * New Avengers Vol. 3 #22-23, 25-26, 29, 31 (with Jonathan Hickman, Marvel Comics, 2014–2015)
 * Avengers Vol. 4 #44 (with Jonathan Hickman, Marvel Comics, 2015)
 * Marvel Zombies Vol. 2 #1-4, (with Si Spurrier, Marvel Comics, 2015)
 * Black Knight Vol. 3 #2-3 (with Frank Tieri, Marvel Comics, 2015-16)
 * Doctor Strange Vol. 4 #6 (with Jason Aaron, Marvel Comics, 2016)
 * Illuminati #5 (with Joshua Williamson, Marvel Comics, 2016)
 * Uncanny Inhumans #8-10, Annual 1 (with Charles Soule, Marvel Comics, 2016)
 * Star Wars: Doctor Aphra #1-6, 9-13, 20-25 (with Kieron Gillen and Si Spurrier, Marvel Comics, 2016-18
 * Darkhawk #51 (with Chad Bowers and Chris Sims, Marvel Comics, 2017)
 * Star Wars: DJ: Most Wanted One-Shot (with Ben Acker and Ben Blacker, Marvel Comics, 2018)
 * Venom Annual #1 (with Donny Cates, Marvel Comics, 2018)
 * Infinity Warps #2 "Kamala Kang" (with Christopher Hastings, Marvel Comics, 2018)
 * Black Panther Vol. 7 #7-11 (with Ta-Nehisi Coates, Marvel Comics, 2018-19)
 * The Amazing Spider-Man Vol. 5 #25-28 (with Nick Spencer, Marvel Comics, 2019)
 * Dr. Strange: Surgeon Supreme #1-6 (with Mark Waid, Marvel Comics, 2019-20)
 * Wolverine: Black, White & Blood #2 "Seeing Red" (with Saladin Ahmed, Marvel Comics, 2020)
 * Savage Avengers #17-19 (with Gerry Duggan, Marvel Comics, 2021)
 * Venom Vol. 4 #35 (with Donny Cates, Marvel Comics, 2021)
 * Timeless One-Shot (with Jed MacKay, Marvel Comics, 2021)
 * Avengers Forever Infinity Comics #1-4 (with Jason Aaron, Marvel Comics, 2022)
 * Avengers 1,000,000 B.C. One-Shot (with Jason Aaron, Marvel Comics, 2022)
 * Predator #1-6 (with Ed Brisson, Marvel Comics, 2022)
 * Guardians of the Galaxy Vol. 7 #1-ongoing (with Jackson Lanzing & Collin Kelly, Marvel Comics, 2023)

Games
RPG art work includes:

 * Apocrypha Now (Warhammer Fantasy Roleplay) (Hogshead Publishing Ltd., 1995): Interior Artist
 * Warhammer Fantasy Roleplay GM's Screen & Reference Pack (Hogshead Publishing Ltd., 1997): Interior Artist
 * Dungeons & Dragons Dungeon Master's Guide (WotC, 2000): Interior Artist
 * Apocrypha 2: Charts of Darkness (Warhammer FRP) (Hogshead Publishing Ltd., 2000): Interior Artist, Diagrams, and Maps
 * Wheel of Time Roleplaying Game (WotC, 2001): Interior Artist
 * The Judge Dredd Roleplaying Game (Mongoose Publishing, 2002): Cover Artist
 * Faiths and Pantheons (Forgotten Realms) (WotC, 2002): Interior Artist
 * Dungeons & Dragons Dungeon Master's Guide v.3.5 (WotC, 2003): Interior Artist
 * Eberron Campaign Setting (WotC, 2004): Interior Artist
 * Races of Eberron (Wizards of the Coast, 2005): Interior Artist
 * The X-Men TCG (Wizards of the Coast, 2000): Interior Artist
 * Magic: The Gathering (Wizards of the Coast, 1996): Artist
 * Hearthstone (Blizzard Entertainment), 2013

Magazines
Magazine work includes:

 * Dragon #277 (November 2000): Cover Artist
 * Dragon #287 (September 2001): Cover Artist
 * Dragon #295 (Paizo Publishing, May 2002) "Every Home a Castle": Interior Artist

Record covers
Record cover work includes:

 * Autopsy - Severed Survival (Peaceville, 1990): Cover Artist, alternative cover
 * Autopsy - Mental Funeral (Peaceville, 1991): Cover Artist
 * Toranaga - Bastard Ballads (Peaceville, 1988): Cover Artist

title: Kev Walker


text:
HNoMS Norge

HNoMS Norge was a coastal defence ship of the Eidsvold-class coastal defence ship in the Royal Norwegian Navy. Built by Armstrong Whitworth at Newcastle on Tyne, she was torpedoed and sunk by German destroyers in Narvik harbour on 9 April 1940.

Description
Built as part of the general rearmament in the time leading up to the events in 1905, Norge remained, along with her sister-ship HNOMS Eidsvold, the backbone of the Royal Norwegian Navy for just over 40 years. Norge and Eidsvold were the largest vessels in the Royal Norwegian Navy, displacing 4,233 tons and crewed by 270 men. Both vessels were considered to be quite powerful for their time, with two 21 cm (8.26 inch) guns as their main armament. They were armoured to withstand battle with ships of a similar size, with 6 inches (15.24 cm) of Krupp cemented armour in the belt and 9 inches (22.86 cm) of the same armour on the two gun turrets. It was intended to augment the Norwegian coastal defence ship fleet with the two ships of the Bjørgvin-class coastal defence ship, ordered in 1912, but after these were requisitioned by the British Royal Navy while still under construction at the outbreak of World War I the Eidsvold class and the older, two ship strong, Tordenskjold-class coastal defence ship were kept in service long after they were obsolete.

First and final battle
On the morning of 9 April 1940, German forces entered Ofotfjord under cover of fog and heavy snow. The Germans contacted the captain of Eidsvold, demanding that he surrender, and when this was turned down, the battle-ready German destroyers torpedoed Eidsvold before she could fire her guns.

Aboard Norge, deeper inside the fjord, the explosions were heard, but nothing could be seen until two German destroyers suddenly appeared out of the darkness. Captain Per Askim of Norge gave orders to open fire. Four rounds were fired from the 21 cm guns (one from the fore gun and three from the aft) as well as seven or eight rounds from the starboard 15 cm guns, directed against the German destroyer Bernd von Arnim. The range has been estimated as 800 m. Due to the difficult weather conditions, it was hard to use the optical sights for the guns, which resulted in the first salvo falling short of the target and the others going over the target.

The German destroyers waited until they were alongside the pier before returning fire. Bernd von Arnim opened fire with her 12.7 cm (5-inch) guns, as well as with machine guns, but the weather gave the Germans problems as well. The destroyer also fired torpedoes—in all three salvoes of two torpedoes each. The first two salvoes missed, but the last struck Norge midships, and she sank in less than one minute, her propellers still turning. Ninety of the crew were rescued from the freezing water, but 101 perished in the battle which had lasted less than 20 minutes.

The wreck
The remains of Norge lie at a depth of about 20 m, in the middle of Narvik harbour. Partly salvaged in situ, it is considered a war memorial and diving on the wreck is prohibited.

title: HNoMS Norge


text:
Kamikaze (typhoon)

The kamikaze (神風, lit. 'divine wind') were two winds or storms that are said to have saved Japan from two Mongol fleets under Kublai Khan. These fleets attacked Japan in 1274 and again in 1281. Due to the growth of Zen Buddhism among Samurai at the time, these were the first events where the typhoons were described as "divine wind" as much by their timing as by their force. Since Man'yōshū, the word kamikaze has been used as a Makurakotoba of waka introducing Ise Grand Shrine.

The term "kamikaze" is an alternate reading of the characters, and the main reading of them that was used more throughout history was "shinpu".

History
The latter fleet, composed of "more than four thousand ships bearing nearly 140,000 men", is said to have been the largest attempted naval invasion in history whose scale was only recently eclipsed in modern times by the D-Day invasion of allied forces into Normandy in 1944. The size of the fleet is often disputed by modern historians, however.

Events
In the first invasion, the Mongols successfully conquered the Japanese settlements on Tsushima and Iki islands. When they landed on Hakata Bay, however, they met fierce resistance by the armies of samurai clans and were forced to withdraw to their bases in China. In the midst of the withdrawal, they were hit by a typhoon. Most of their ships sank and many soldiers drowned.

The first incident took place in autumn 1274 when a Mongol fleet of 500 to 900 ships carrying 30,000 to 40,000 men attacked Japan. While in Hakata Bay, Kyushu, a typhoon hit the fleet. An estimated 13,000 men drowned, around one-third of the ships sank, and the rest were damaged.

During the time period between the first and second invasion, the Japanese prudently built two-meter-high walls to protect themselves from future assaults.

Seven years later, the Mongols returned. Unable to find any suitable landing beaches due to the walls, the fleet stayed afloat for months and depleted their supplies as they searched for an area to land. After months of being exposed to the elements, the fleet was destroyed by a great typhoon, which the Japanese called "kamikaze" (divine wind). The Mongols never attacked Japan again, and more than 70,000 men were said to have been captured.

The second fleet was larger, comprising two forces with an estimated total of 4,400 ships and 140,000 men, greatly outnumbering the Japanese soldiers, who had an estimated 40,000 samurai and other fighting men. The typhoon led to the death of at least half the men, and only a few hundred vessels survived. Following the storm, most survivors were killed by the Japanese. This event is considered "one of the largest and most disastrous attempts at a naval invasion in history."

In myth
In popular Japanese myths at the time, the god Raijin was the god who turned the storms against the Mongols. Other variations say that the gods Fūjin, Ryūjin or Hachiman caused the destructive kamikaze.

As a metaphor
The name given to the storm, kamikaze, was later used during World War II as nationalist propaganda for suicide attacks by Japanese pilots. The metaphor meant that the pilots were to be the "Divine Wind" that would again sweep the enemy from the seas. This use of kamikaze has come to be the common meaning of the word in the English lexicon.

title: Kamikaze (typhoon)


text:
State Peace and Development Council

The State Peace and Development Council (နိုင်ငံတော် အေးချမ်းသာယာရေး နှင့် ဖွံ့ဖြိုးရေး ကောင်စီ ; abbreviated SPDC or MY နအဖ, ) was the official name of the military government of Burma (Myanmar) which, in 1997, succeeded the State Law and Order Restoration Council (နိုင်ငံတော် ငြိမ်ဝပ်ပိပြားမှု တည်ဆောက်ရေးအဖွဲ့; abbreviated SLORC or MY နဝတ) that had seized power under the rule of Saw Maung in 1988. On 30 March 2011, Senior General and Council Chairman Than Shwe signed a decree that officially dissolved the council.

SLORC succeeded the Pyithu Hluttaw as a legislature and the Council of State as a ruling council, after dissolving the state organs of the Socialist Republic of the Union of Burma. In 1997, SLORC was abolished and reconstituted as the State Peace and Development Council (SPDC). The powerful regional military commanders, who were members of SLORC, were promoted to new positions and transferred to the capital of Rangoon (now Yangon). The new regional military commanders were not included in the membership of the SPDC.

The SPDC consisted of eleven senior military officers. The members of the junta wielded a great deal more power than the cabinet ministers, who were either more-junior military officers or civilians. The exception was the Defence Ministry portfolio, which was in the hands of junta leader Senior General Than Shwe himself. On 15 September 1993, it established the Union Solidarity and Development Association which was replaced by Union Solidarity and Development Party on 29 March 2010 in time for the elections.

Although the regime retreated from the totalitarian Burmese Way to Socialism of the BSPP when it took power in 1988, the regime was widely accused of human rights abuses. It rejected the 1990 election results and kept Aung San Suu Kyi under house arrest until her release on 13 November 2010. The way the junta handled Cyclone Nargis was also internationally criticised. The council was officially dissolved on 30 March 2011, with the inauguration of the newly elected government, led by its former member and Prime Minister, President Thein Sein.

History
The State Law and Order Restoration Council was formed when the Burmese Armed Forces, commanded by General Saw Maung (later self-promoted to Senior General Saw Maung, died July 1997), seized power on 18 September 1988 crushing the 8888 Uprising. On the day it seized power SLORC issued Order No.1/1988 stating that the Armed Forces had taken over power and announced the formation of the SLORC. With Order No. 2/1988, the SLORC abolished all organs of state power that were formed under the 1974 Burmese constitution. The Pyithu Hluttaw (the legislature under the 1974 Constitution), the Council of Ministers (the Cabinet), the Council of People's Justices (the Judiciary), the Council of People's Attorneys (the Attorney-General Office), the Council of People's Inspectors (the Auditor-General Office), as well as the State/Region, Township, Ward/Village People's Councils were abolished.

The SLORC also stated that the services of the Deputy Ministers in the previous Burma Socialist Programme Party (BSPP) government which it replaced were also terminated. (Under the 1974 Burmese Constitution the Council of Ministers acted as a Cabinet but since the Deputy Ministers were not considered to be formally part of the Council of Ministers, the SLORC made sure that the Deputy Ministers – together with the Ministers' – services in the previous BSPP government from whom it had taken over power were also terminated.) The Orders that SLORC issued on the day of its takeover can be seen in the 19 September 1988 issue of The Working People's Daily. The first Chairman of SLORC was General Saw Maung, later Senior General, who was also the Prime Minister. He was removed as both Chairman of SLORC and Prime Minister on 23 April 1992 when General Than Shwe, later Senior General, took over both posts from him.

On 15 November 1997, SLORC was abolished and reconstituted as the State Peace and Development Council (SPDC). Most, but not all members of the abolished SLORC, were in the SPDC military regime.

Former members
Ordered by protocol:
 * Senior General Than Shwe, Chairman of the SPDC, Commander-in-Chief of Defence Services
 * Vice Senior General Maung Aye, Deputy Chairman of the SPDC, Deputy Commander-in-Chief of Defence Services, Commander-in-Chief of the Army
 * Retired General Thura U Shwe Mann, Former Joint Chief of Staff of the Army, Navy and Air Force
 * Retired General U Thein Sein, Prime Minister and former President
 * Retired General U Thiha Thura Tin Aung Myint Oo, Secretary-1 of the SPDC, Former Quartermaster General and ex-Vice-president
 * Major-General Ohn Myint, Chief of Bureau of Special Operation – 1 (Kachin State, Mandalay Region, Chin State, Sagaing Region)
 * Lieutenant-General Min Aung Hlaing, Chief of Bureau of Special Operation – 2 (Shan State, Kayah State)
 * Lieutenant-General Ko Ko, Chief of Bureau of Special Operation – 3 (Bago Region, Ayeyarwady Region)
 * Lieutenant-General Tha Aye, Chief of Bureau of Special Operation – 4 (Karen State, Mon State, Tanintharyi Region)
 * Lieutenant-General Myint Swe, Chief of Bureau of Special Operation – 5 (Yangon Region)
 * Lieutenant-General Khin Zaw, Chief of Bureau of Special Operation −6 (Magwe Region, Rakhine State)
 * Major-General Hla Htay Win, Chief of Armed Forces Training
 * Retired Lieutenant-General U Tin Aye, Former Chief of Military Ordnance, Current Head of Election Council
 * Lieutenant-General Thura Myint Aung, Adjutant General

Human rights abuses
Western non-governmental organisations, such as the Burma Campaign UK, the US Campaign for Burma, Amnesty International and Human Rights Watch have made a variety of serious accusations against the SPDC. Reports by these organisations as well as the United Nations and the Karen Human Rights Group alleged gross human rights abuses that took place in Burma under their regime, including:
 * Murder and arbitrary executions
 * Torture and rape
 * Recruitment of child soldiers
 * Forced relocations
 * Forced labour
 * Political imprisonment

Murder
One of the worst atrocities in Burma took place during the uprising of August 1988, when millions of Burmese marched throughout the country calling for an end to military rule. Soldiers shot hundreds of protesters and killed an estimated 3,000 people in the following weeks. During the August and September demonstrations of 2007, at least 184 protesters were shot and killed and many were tortured. Under the SPDC, the Burmese army engaged in military offensives against ethnic minority populations, committing acts that violated international humanitarian law.

Recruitment of child soldiers
It has been alleged that the SPDC forcibly recruited children – some as young as 10 – to serve in its army, the Tatmadaw. It is difficult to estimate the number of child soldiers used to serve in the Burmese army, but there were thousands, according to Human Rights Watch the Child Soldiers Global Report 2008 and Amnesty International.

The UN Secretary-General named the SPDC in four consecutive reports for violating international standards prohibiting the recruitment and use of child soldiers.

Forced relocations
Human Rights Watch reported that since Cyclone Nargis in May 2008, the Burmese authorities expelled hundreds, if not thousands, of displaced persons from schools, monasteries, and public buildings, and encouraged them to return to their destroyed villages in the Irrawaddy Delta. The authorities emptied some public buildings and schools to use as polling stations for the 24 May referendum on a new constitution, despite pleas from United Nations Secretary-General Ban Ki-moon to postpone the referendum and focus their resources on humanitarian relief. The SPDC was alleged to have evicted people from dozens of government-operated tented relief camps in the vicinity of the former capital Yangon, ordering the residents to return to their homes, regardless of the conditions they face.

The forced evictions were part of government efforts to demonstrate that the emergency relief period was over and that the affected population were capable of rebuilding their lives without foreign aid. People who were forced from their homes by Cyclone Nargis are considered to be internally displaced persons under international law. Under the UN Guiding Principles on Internal Displacement, the Burmese government was urged to ensure the right of "internally displaced persons to return voluntarily, in safety and with dignity, to their homes or places of habitual residence, or to resettle voluntarily in another part of the country."

Forced labour
According to the International Labour Organization (ILO), despite the new quasi-civilian government taking power in Burma, forced labour continues to be widespread in Burma. It is imposed mainly by the military, for portering (that is, carrying of provisions to remote bases, or on military operations), road construction, camp construction and repair, and for a range of other tasks. In March 1997, the European Union withdrew Burma's trade privileges because of the prevalence of forced labour and other abuses. The same year, the ILO established a Commission of Inquiry to look into allegations of forced labour, coming up with a damning report the following year.

In November 2006, the International Labour Organization (ILO) announced it was to seek at the International Criminal Court "to prosecute members of the ruling Myanmar junta for crimes against humanity" over the allegations of forced labour of its citizens by the military. According to the ILO, an estimated 800,000 people are subject to forced labour in Burma.

Political imprisonment
Even before the large-scale demonstrations began in August 2007, the authorities arrested many well-known opponents of the government on political grounds, several of whom had only been released from prison several months earlier. Before the 25–29 September crackdown, more arrests of members of the opposition party National League for Democracy (NLD) took place, which critics say was a pre-emptive measure before the crackdown.

Mass round-ups occurred during the crackdown itself, and the authorities continued to arrest protesters and supporters throughout 2007. Between 3,000 and 4,000 political prisoners were detained, including children and pregnant women, 700 of whom were believed still in detention at year's end. At least 20 were charged and sentenced under anti-terrorism legislation in proceedings which did not meet international fair trial standards. Detainees and defendants were denied the right to legal counsel.

title: State Peace and Development Council


text:
Talk:Limited atonement

Bible
Flex: Why'd you remove the Biblical passages cited in refuting limited atonement? KHM03 13:18, 13 July 2005 (UTC)

 * I think he is in the process of editing and rearranging some sections. I'd give him a little time to see what he comes up with.  Regards, Jim Ellis 13:23, July 13, 2005 (UTC)

 * Correct. I should have edited the whole article in order to relocate that section, but I had already edited that portion and was just being lazy. Sorry. Let me know if you object to the revisions. --Flex 14:23, July 13, 2005 (UTC)

Well, I think that the problematic passages ought to be restored to the "Objections" section. The primary objections to the doctrine are Biblical, not just theological; Wesleyans (et al) interpret "all" to mean, quite simply, "all", and don't prefer to qualify the word (which is what we feel Calvinists do...and must do to maintain the doctrine). Without the passages under "Objections", it reads as if Christendom accepted the idea of limited atonement, and a few groups don't like it, when, in fact, a relatively small group affirms it (Calvinists) and most reject it (Catholics, Orthodox, Wesleyans, et al). So I think restoring those passages would be less POV and result in a more accurate article. KHM03 15:08, 13 July 2005 (UTC)

 * Better? --Flex 15:38, July 13, 2005 (UTC)

Much better. Good work. KHM03 15:47, 13 July 2005 (UTC

High priestly prayer
The sentence beginning with "Additionally..." cherry picks only part of John (17:9) to seemingly justify the "priestly layer". Jesus continues to pray for the rest of the world in John 17:20. I suggest removing the entire sentence. HarwoodRH 22:22, 10 September 2006 (UTC)

 * I don't quite follow you. Verse 20 reads (NAS): "I do not ask on behalf of these alone, but for those also who believe in Me through their word." So the first part of the prayer is for current believers (especially the apostles), and the second part is for future believers. Jesus is not asking in the second part that the world itself be united; he's praying that future believers would be united. Have I misunderstood you (or the text)? --Flex 18:26, 11 September 2006 (UTC)

Universal vs. Unlimited
By the way...there is a difference between universal atonement & unlimited atonement. Unlimited atonement is the idea that while Christ potentially atoned for the sin of all humankind, not all will be saved (this is the Wesleyan model). Universal atonement is the idea that Christ did atone for the sin of all humankind, and therefore, all people, ultimately, are saved. Just so you know. KHM03 19:24, 13 July 2005 (UTC)

 * Right. The term universal is also used in the sense of unlimited in your circles, right? It has been used that way in the 1911, for instance, when discussing Amyraldianism. I added a qualifier about which meaning is intended. --Flex 20:10, July 13, 2005 (UTC)

That looks fine to me. KHM03 20:21, 13 July 2005 (UTC)

Disputed Content
I have reverted 2 edits by 71.205.192.51 (talk • contribs • [/wiki/User:Interiot/Tool2/code.js?username= count] ) and have added disputed to the article because of these edits.
 *
 * )

TheJC TalkContributions 10:16, 21 June 2006 (UTC)

 * Why does the article lead need to call this doctrine a "controversial" doctrine? Just about every doctrine in the Christian church has been - and still is - controversial somewhere, depending on the definition of "Christian".  Adding "controversial" sounds POV, so I'm removing the word. Petemyers (talk) 12:22, 23 September 2008 (UTC)
 * Agreed JonoPSA (talk) 18:27, 24 September 2008 (UTC)

Deleted quote
I deleted this sentence added by 71.205.192.51:
 * Reknowned Biblical scholar Dr. Norman F. Douty responds to this doctrine: “Who that reads the Bible can believe that G-d ever created people in order to damn them?” [Norman Franklin Douty, Did Christ Die Only for the Elect? A Treatise on the Extent of Christ’s Atonement (Eugene, OR: Wipf and Stock Publishers, 1998), 128].

First, did Dr. Douty really use "G-d" rather than "God", or was that an undocumented alteration of his words? Second, the sentence adds no substance to the article since everyone who opposes the doctrine asks the same question. His reasons why may be of interest if they add something significant to the existing text. --Flex 17:04, 21 June 2006 (UTC)

Agreed. 74.141.50.215 (talk) 17:02, 26 December 2014 (UTC)

Men and angels
Even those who object to the Calvinist doctrine on limited atonement have to explain why God's redemption of sinful fallen creatures is limited to human beings and does not extend to the "angels which kept not their first estate" (Jude 6). Whether this article is the right place to discuss this, I am not so sure. DFH 20:22, 27 August 2006 (UTC)

Particular redemption
I added the sentence about particular redemption because of its historical significance for the English Calvinistic Baptists. Although mentioned in the opening definition, the phrase is not yet explained in the main article. Particular in this sense is used as the antithesis to general, hence the historic division between the Particular Baptists and the General Baptists, who held to unlimited atonement. DFH 20:54, 27 August 2006 (UTC)
 * For this reason, in the External links | Pro section, I have just added a link to Spurgeon's sermon with this title. DFH 09:42, 28 August 2006 (UTC)

Andrew Fuller
This article got me thinking about the significance of Andrew Fuller's teachings about the extent and purpose of Christ's atonement. The article on Fuller first requires expansion before he would be worth mentioning here in this article. I have tagged it for such. DFH 16:15, 28 August 2006 (UTC)

Sovereignty
I deleted the paragraph added by 69.251.180.70:

 * As with all Calvinist doctrines, limited atonement reflects the Calvinist concept that God is sovereign and exercises complete control over the affairs of men. It follows logically from the doctrine of Total Depravity which describes the heart of man as totally corrupted such that no man desires God and all reject God's gracious offer of salvation from sin. As sovereign, God is able to save whom He will. Under Total Depravity, no person could be saved if God did not exercise his sovereign power and choose from among all people, some number that He would save.

The reason why is that, while all of the five points (and heck, all other doctrines) are interrelated, the connection here is not sufficiently direct for my taste. Besides, Arminius and Wesley both held to total depravity but sought to solve the problem it creates by other means (viz., prevenient grace). It also doesn't seem to flow particularly well into the existing paragraphs IMO. --Flex 17:57, 10 October 2006 (UTC)

 * I agree. Jim Ellis 13:29, 11 October 2006 (UTC)

Emphasized?
User:74.195.235.211 deleted this sentence:
 * On a practical level, this doctrine [of limited atonement] is not emphasized in Calvinist churches except in comparison to other salvific schemes, and when it is taught, the primary use of this and the other doctrines of predestination is the assurance of believers.

I think this deletion is unjustified, though I admit I don't have a reliable source to back up the statement (it's primarily from anecdotal evidence). On the other hand, if the statement is true but doesn't appear here, I think it gives the mistaken impression that Calvinists go around talking about LA all the time, which in my experience they don't. I propose we restore the statement and add a tag. Thoughts? --Fl e x (talk|contribs) 16:33, 8 December 2006 (UTC)

Further question
Besides the above question, User:74.195.235.211 posted the following on my talk page. I moved it here so others can provide input, too. --Fl e x (talk|contribs) 16:43, 8 December 2006 (UTC)

 * But two of the bigger problems I have with the Limited Atonement page are:

 * 1. Concerning the practicality of Limited Atonement. As far as I've experienced, churches that hold limited atonement have taught me that its practicality in very important and real ways! The way you worded it makes it sound like Limited Atonement isn't really all that practicle.

 * 2. The opposition is brought up against Limited Atonement, but the main problem of the disagreement isn't brought up: What did Jesus Christ actually do on the Cross? Did He actually die for sin, or not? If so, then who's sin? The entire world's sin? Then why do people go to hell if He died for their sin?

 * And also it would be fair to bring up that Calvinists (which I am) holds strongly that Unlimited Atonement limits the atonement in a different form. Calvinism limits it in quantity, but Unlimited Atonement limits it in quality. I do not believe it would be unbiased to put that, since it's historical fact.

 * Anyway, I'll respect your judgment, please respond how you think about it. —74.195.235.211

First, I am also a Calvinist, and I don't think your edits were biased. Rather, I thought some of them were misplaced.

I've addressed #1 above. Please share your thoughts there. As for number 2, I'd suggest that the we need to distinguish between the extent of the atonement (i.e., does it apply to some, all, or none) and the nature or effect of the atonement (i.e., what did it do?). The present article deals only with the extent, and the first paragraph under section titled "The doctrine" tries to make this point. As far as its nature, Calvinists generally accept the satisfaction view, and I'd suggest your comments in that regard might apply better there.

As for quantity vs. quality, I think we could certainly add a sentence about that. It seems it would fit best somewhere in the third paragraph under "The doctrine" where the meaning of the term "limited" is discussed.

What do you think? --Fl e x (talk|contribs) 16:55, 8 December 2006 (UTC)

 * I suppose that's fine. I'm from the Reformed Presybetrian church, and Limited Atonement is a common topic (in the sense that it's probably brought up once ever 1 or 2 months, certainly not every week though).  But in my limited persepective, I can't argue against your statmenet.  That's fine - my major concern is #2.  (Anyway, I have to go and can't make the changes back myself).  I'll be back probably Monday!  Thanks for your words. —The preceding unsigned comment was added by 74.195.235.211 (talk) 04:07, 10 December 2006 (UTC).

 * That sounds good. It would be nice to talk about, the whole reason this debate of limited and unlimited happens is due to question of Jesus Christ's atonement (none, some, all?).  And to talk about Quality vs. Quantity.

 * If we add this, would you want to put it under Doctrine, or would you want to create a new section like: The Question with the Atonement somewhere?

 * Maybe it could say,

 * The main question of the atonement is did Jesus Christ die for no man, some men, or all men? The Calvinists’ desire to hold to Limited Atonement is to protect the belief that Jesus Christ's atonement accomplished God's full plan of salvation for the men He died for on the cross (satisfaction view).  The offense of the other positions happens because Calvinists view them to belittle the atonement of the blood of Christ.  Though the position of limited atonement clearly limits the quantity of the atonement, Unlimited Atonement limits the quality (in comparison).

 * See what you think. —The preceding unsigned comment was added by 74.195.235.211 (talk • contribs).

I'd like to suggest on closer re-reading of the current article that the material you want to add is already present. For instance, the doctrine section contains this text:

 * The Calvinist atonement is thus called definite because it certainly secures the salvation of those for whom Christ died, and it is called limited in its extent because it effects salvation for the elect only. Calvinists do not believe the power of the atonement is limited in any way, which is to say that no sin is too great to be expiated by Christ's sacrifice, in their view.

and the objections section contains this text on the nature and extent:

 * Though Lutherans and Catholics share a similar doctrine of the nature of the atonement with Calvinists, they differ on its extent, whereas Arminians and Methodists generally accept an alternate theory of the nature of the atonement such as the moral government theory. The elect in such models are the people who choose to avail themselves of God's gracious offer of salvation through Christ, not a pre-determined group. Thus, these systems place a limit on the efficacy of the atonement rather than on its extent, like Calvinists.

I think your suggested paragraph phrases the issue non-neutrally (cf. the neutrality policy). We can certainly tweak or modify the existing text somehow, but currently the need to do so is not clear to me. Please continue to explain if you feel I've missed the point. (Also, consider creating an account.) --Fl e x (talk|contribs) 19:17, 12 December 2006 (UTC)

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Proposed paragraph relocation from Limitarianism
It is suggested that the paragraph citing R. C. Sproul should be relocated from the Limitarianism article to this article on Limited atonement. However, is the term 'limitarianism' used in the discussion on Limited atonement? If not, should the paragraph be relocated or merely restated elsewhere? However, as the term 'limitarianism' IS used in R. C. Sproul's discussions of Limited atonement, then IMO, the text of the paragraph need not be copied to the article on Limited atonement but its semantic similarity in the Limitarianism article should be noted as alternate usage of the term. MaynardClark (talk) 01:52, 17 January 2022 (UTC)

title: Talk:Limited atonement


text:
John Le Marchant (British Army officer, born 1766)

Major-General John Gaspard Le Marchant (9 February 1766 – 22 July 1812) was a British Army officer. He has been described as one of the finest British cavalry commanders of his generation; he was also an intellectual soldier who had a great influence on the efficient functioning of the army he served in. He was instrumental in the process which produced the first British military academy and staff college; and he saw active service in the French Revolutionary Wars and the Peninsular War until his death at the Battle of Salamanca.

Background and early life
Le Marchant was born in Amiens to a French mother and Guernsey father, who both came from old and prominent families. The Le Marchants were an extremely distinguished family in Guernsey, formerly part of the Duchy of Normandy, with many of his ancestors holding the positions of Bailiff or Lieutenant-Bailiff of Guernsey. His father, John Le Marchant, was a Cornet in the Royal Dragoons who attended Pembroke College, Oxford, and served with distinction under the Marquess of Granby during the last three campaigns of the Seven Years' War. His mother, Marie Catherine, was the eldest daughter of Count Hirzel de Saint-Gratien and a descendant of the celebrated French Protestant leader Admiral Gaspard de Coligny, from whom Le Marchant derived his middle name.

Le Marchant was born at his maternal grandfather's house in Amiens. He had a younger brother, James. After leaving Dr Morgan's school in Bath characterised as "one of the two greatest dunces that had ever been there" (the other being Sir Sidney Smith), Le Marchant reformed his character and was commissioned in a regiment of the Wiltshire Militia. He later, in 1783, transferred to the regular army and obtained an ensigncy in the 1st Regiment of Foot (The Royal Regiment or Royal Scots). A few years of duty in Ireland and Gibraltar followed and he then made his move into the cavalry, being commissioned into the 6th Dragoons (Iniskillings). In the autumn of 1789 Le Marchant was promoted to lieutenant in the 2nd Dragoon Guards (Queen's Bays), and in 1791 he was promoted to captain and given the command of a troop.

Campaign experience and swordsmanship manual
Le Marchant served as a brigade major during the disastrous Low Countries campaign of 1793–95, and for a time had command of his regiment as the most senior officer present. His practical experience in the field brought to Le Marchant's attention the many deficiencies of equipment and training the British cavalry suffered from. He was impressed by the Austrian cavalry who were operating alongside the British, and was particularly struck by the disparaging remark of an Austrian officer who thought that the British swordsmanship was "most entertaining" but reminded him of "someone chopping wood".

On his return to Britain he exerted himself to improve the equipment and combat training of the British cavalry. In 1795-6 he designed, in collaboration with the Birmingham sword cutler Henry Osborn, a new cavalry sabre, which was adopted for the light cavalry. In 1796 his treatise of instruction in mounted swordsmanship was adopted by the army as part of its official regulations, The Rules and Regulations of the Sword Exercise of the Cavalry. The sword exercise became quite celebrated, and the elderly king, George III, became familiar with it, and country lanes abounded with small boys practising the cuts with sticks. Le Marchant toured Britain teaching cadres, drawn from both regular and yeomanry cavalry units, his system of swordsmanship; his methods were practical and painstaking and he was himself a superb mounted swordsman. Le Marchant was also to have gone to Ireland to teach his sword exercise there but was prevented from doing so, so his brother-in-law, Lt. Peter Carey (16th Light Dragoons), undertook this duty in his stead. Le Marchant attained the rank of lieutenant-colonel in 1797. His promotion was at the direct behest of the King (Le Marchant lacked the family influence and wealth which was normally necessary for advances in rank), with whom Le Marchant had developed a friendly relationship. King George is reported as saying to Le Marchant "I dare say many persons will claim the merit of your promotion; now I wish you to know that whatever merit there is in it rests entirely between you and me, for no one else is concerned in it"..

After his promotion he served as second-in-command of the 7th Light Dragoons which Henry, Lord Paget commanded. Paget, as the Earl of Uxbridge, was later to command the Anglo-allied cavalry at the Battle of Waterloo. Though a good relationship existed between himself and Paget, Le Marchant found it difficult to keep company with the immensely wealthy and fashionable peer. He therefore transferred to his old regiment, the 2nd Dragoon Guards (Queen's Bays), becoming the regimental commander.

Founder of the first British military college
With the exception of the specialist instruction school for artillery and engineer officers at Woolwich, no institution for the education of military officers existed in Britain. In 1801, after overcoming considerable opposition on the grounds of cost, Le Marchant's scheme for establishing the High Wycombe and Great Marlow schools for the military instruction of officers was sanctioned by Parliament, and a grant of £30,000 was voted for the foundation of a Royal Military College, the two original departments being afterwards combined and removed to a purpose-built Royal Military College at Sandhurst. The military schools had two functions; first was in the instruction of serving officers in the functions of the efficient staff-officer, and second was the schooling of youngsters before they gained an officer's commission. Le Marchant was the first lieutenant-governor of the college, and during the nine years that he held this appointment he trained many officers who served with distinction under Wellington in the Peninsular War. It is notable that a number of senior serving officers, such as General Robert Ballard Long, attended courses at the college in order to improve their military knowledge. This college was one of the forerunners of the current Royal Military Academy Sandhurst, created in 1947. In 1804 Le Marchant received the personal thanks of King George III, who said "The country is greatly indebted to you".

Peninsular War cavalry general
Having been promoted to major-general Le Marchant was given the command of a brigade of heavy cavalry in 1811, and greatly distinguished himself in several actions. In the cavalry clash at Villagarcia, 11 April 1812, Le Marchant led the 5th Dragoon Guards in a perfectly timed flank charge, in echelon of squadrons, which defeated two strong columns of French cavalry under General Charles Lallemand. The French had been attacking British light cavalry under Sir Stapleton Cotton, who were being forced to give ground.

He gained his greatest success as a cavalry commander at the Battle of Salamanca on 22 July 1812, where he was killed. During the development of the Anglo-Portuguese attack on the over-extended French left wing Wellington is reported as saying to Le Marchant that he must take the first favourable opportunity to engage the enemy's infantry, "You must then charge at all hazards" was his final instruction. Following up the attack of the 5th Infantry Division Le Marchant led the 3rd and 4th Dragoons and the 5th Dragoon Guards in what was probably the most destructive charge made by a single brigade of cavalry in the whole Napoleonic period. The left wing of the French army were on the point of being defeated by the 3rd and 5th divisions of Anglo-Portuguese infantry when Le Marchant's dragoons charged in and destroyed battalion after battalion. Many of the French infantrymen sought the protection of the British infantry to escape the sabres of the dragoons. Le Marchant, knowing he had achieved a magnificent success, was leading a squadron against the last of the formed French infantry when he was shot and his spine broken.

Wellington's despatch after the battle stated: "the cavalry under Lieutenant-General Sir Stapleton Cotton made a most gallant and successful charge against a body of the enemy's infantry, which they overthrew and cut to pieces. In this charge Major-General Le Marchant was killed at the head of his brigade, and I have to lament the loss of a most able officer".

Legacy
Le Marchant was responsible for a considerable improvement in the practical abilities of the British army on campaign. His sword exercise undoubtedly augmented the combat capabilities of the British cavalry. The military college produced many able staff officers, collectively known as "Wycombites," who went on to serve in important staff positions in the Peninsular War and the Waterloo Campaign. He also introduced the idea that officers should be formally trained in their duties rather than having to pick up the rudiments of their profession on active service.

Le Marchant was liked and admired by many in his profession, soldier and officer alike. The Duke of York, the commander-in-chief of the British Army, is said to have wept when he was told of Le Marchant's death.

He wrote several treatises on cavalry tactics and other military subjects, most published semi-anonymously (the ones adopted as army regulations were not officially ascribed to a single author). These included Rules and Regulations of the Sword Exercise and The Duties of Officers on the Outpost. His treatise An Outline of the General Staff of the Army was presented to the Duke of York in 1802. Its recommendations were not taken up in their entirety, but several of his suggestions were, such as the setting up of a "Staff Corps"; such a corps played an invaluable role in the functioning of the British Army during the Peninsular War.

John Le Marchant was buried on the field of battle. A monument to his memory was erected in St Paul's Cathedral, London in 1816 to the design of James Smith. Smith died during the process and the carving was completed by his assistants.

Fort Le Marchant on the north coast of Guernsey is named for him.

Family
He married, on 29 October 1789, Mary daughter of John Carey of Guernsey. All accounts suggest that Le Marchant was a devoted husband and father. Mary Le Marchant pre-deceased her husband, dying in childbirth in 1811. Le Marchant had four sons and six daughters. His eldest son, Carey, who was prominent at the storming of San Sebastián, died of a wound at Saint-Jean-de-Luz during the latter part of the Peninsular War. Two of his other sons, Sir Denis Le Marchant, 1st Baronet, and John Le Marchant, gained public distinction. The children were left orphans at the death of their father and a yearly public pension of £1200 was awarded to them. The younger children were placed in the care of an aunt.


text:
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Summary
film poster

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