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Talk:Devadasi/Archive 1

=Ms.Lawyer (Kama's), you should re-discover somebasic decency before defiling others=

First of all, this is a discussion about the devadasi article. If you want to refer to other articles, or discuss some personal matters, you can do it on the relevant discussion pages.

Then, you have to learn some basic English: nobody, as far as I know, has ever mentioned Medha Hari as "devadasi".

Moreover, her web site is not commercial. She is a pure child, unlike your filthy Kama.

And she does have real relevance to the devadasi heritage, unlike your filthy commercial photos of Kama's masturbating and so on.

So, do stay away from it.

And, finally, wake up: originally, devadasis were celibate, and it is the filthy Britons like you who perverted our culture

Santap 10:07, 19 July 2005 (UTC)

=so very interesting..Santap=

I have been so foolish.. I really thought that Santap had a real and sincere problem about the Devadasi and was genuinely concerned about the issues etc...

It seems that Santap is involved with the website of Medha Hari and has been involved in creating an wiki-entry for her which is basically a promotion of her and is linked to her commericial website. Then the Devadasi entry was used to highlight her and link to this medha hari puff piece.

So when the devadasi entry started to grow and take on issues that didn't have a fit with the Medha Hari promotion. Santap started to revert to the entry that basically highlighted her rather than discussed the Devadasi. I couldn't understand why Santap was going to that revert because it still contained references to the Devdadasi and prostitutes, however the entry is so simple it is not much more than a glorified link to Medha Hari The Medha Hari entry has been identified by others as an advertisement and spam but presently the entry stands and I don't have a particular problem with that, but I do resent attempts to manipulate the devadasi entry to keep her overly prominent as she is not even a Bharatnatyam master ..yet, and also manipulating the entry to sanitise the Devadasi in apparent keeping with her promotional interests.

I therefore find Santap's accusations that I was using the entry for self-promotion to be incredibly ironic in these circumstances.

=Santap what is your connection with Medha Hari ?=

http://en.wikipedia.org/wiki/Medha_Hari

It seems you have a connection with Medha Hari a modern Devadasi Dancer and is this why you want the Devadasi constructed devoid of any sexual aspect? Are you using wikipedia to promote her ? It seems you are running her commericial website. Why didn't you list any other of the comtemporary Devadasi Dancers, is it because I did that you took offence?

Have I accidently stepped on your dance promotion with my contributions and all of this is just about preserving the Devadasi image so it fits with her marketing. Now after all of the accusations that I was here for my self-interests I am rather annoyed.

Kama 08:48, 19 July 2005 (UTC)

=Santap how would you want to see the Devadasi described=

As the entry you keep reverting to presents the Devadasi in the way you say you find offensive, because it does seem to present the Devadasi as "prostitutes". I was wondering how you think we could resolve the issue as that entry is also very simplistic and doesn't address many important issues.

I think we could create a section that looks at the various modern Devadasi practices and clearly say that many people find the association of the devadasi with prostitution to be deeply offensive and that this simplistic conflation oftens overshadows the contribution that some Devadasi make to the arts etc...

However we will need to address the issue that the number of accompliced elite dancers are very few, while there are tens of thousands of poor devadasi who are kept destitute and dependent on prostitution.

=Let's discuss the issues rationally and stay away from taunts=

I would argue that the Devadasi were not prostitutes but a varied group of talented women in the service of the Temples who often used sex in various sacred ways, as well as dance and song. In modern times they were "reconstructed" by the colonial powers and Indian modernists as "prostitutes" and the Devadasi became the "problem" rather than the repression and exploitation they were subjected to.

Furthermore I believe there has been an attempt to deconstruct parts of Devadasi culture and traditions, so that Devadasi song and dance has become high culture and has often been appropriated by Brahmin women as an art form, while the sexual traditions have been collasped into "prostitution" and subjected to repression.

So now what it means to be Devadasi is incredibly complicated, are the Devadasi an evil religion that abuses children and must be destroyed, are the Devadasi sex slaves who must be rescued, are the Devadasi continuing to evolve into new practices of old traditions, are the Devadasi representatives of the best aspects of Indian High Culture?

So it is a "fact" that many people think "poor" "low-caste" Devadasi are "bad" prostitutes, while "elite" "high-caste" Devadasi are "great" artistes and valued performers.

I think all of these voices need to be heard and examined. The voice of the poor and bad Devadasi is a valuable and important as the voice of the elite and great Devadasi and both have something to say about what it means to be a Devadasi today

Kama 08:14, 19 July 2005 (UTC)

=You can sell Kama's masturbating photos but do not spread this "religion" here=

Every attempt to describe Devadasis as prostitutes or porno stars is as offending to any Hindu as describing every Muslim as a terrorist.

Santap 06:15, 19 July 2005 (UTC)

=This is not a place to bully and intimidate others=

I do not promote myself on this site and it is not true to suggest I do. There is no commerical link to my site from this entry and I was very happy to agree to delete links that were to an interview with me on another website, and a link to a Devdadasi info page on my website. I have not reinstated those links and have no intention of doing so...I have no desire to break any wikipedia rules.

I am not a Bangla girl I am a Woman and attempts to infantilize me by suggesting I am a child are only prejudicial rhetoric intended to marginalize my voice.

Lurid statements might appear shocking but they are not proper arguments, it is just the same old story: the Devadasi are represented as a moral problem so they can be excluded and their voices crushed.

My work and life as a Devadasi takes place in London where I have to deal with a variety of religious and cultural paradoxes but how I resolve them is not a matter for discussion here.

Who and what I am and why is irrelevant to my contributions here, which are carefully crafted and properly referenced. The personal attacks do not speak to the validity of my contributions and so are just an attempt to create a social fog by which to obscure the real issue which is why should perfectly framed contributions be deleted just because of who I am?

Kama 16:29, 18 July 2005 (UTC)

=Wikipedia is not a platform to advertise prostitution and adult web sites=

I would like to address this to Ms.Lawyer ('Kama' stated, 'I am often helped by a female law graduate to write more grammatically correct messages...')

Putting your commercial links on Wikipedia is clearly against its regulations, and you know it well.

Defiling someone else's religion is clearly against its regulations, and you know it well.

And, besides, as your web site does not contain more revealing photos of that poor Bangla girl, and instead points to 'Kama's page on www.adultwork.co.uk where one can read, 'Access to kama of kingston's Private Gallery costs 5.00 credit(s) for 1 Week', I wanted to ask Ms.Lawyer what made her write 'These are my naked bondage and submission photos'.

Do you think there are many idiots on Wikipedia who will believe that devadasis have ever had anything to do with 'naked bondage'?

Or 'I enjoy mastubating, I am rather shy but this excites me'! How religious! Then why doesn't every man in Kingston who does a five-knuckle shuffle proclaim himself a saint?

I understand that you are just exploiting - maybe in a non-violent way - that poor Bangla girl, but...

Geosammie 15:59, 18 July 2005 (UTC)

P.S. Why doesn't 'Kama's web site show her dancing and singing? Only an idiot will believe that Kama is anything more than a cheap prostitute.

=Please do not resort to personal insults...=

Kama 12:05, 18 July 2005 (UTC)

=If every slut starts calling herself a Devadasi...=

"Kama" dares to write "Being a Devadasi is my religion", yet on sex-kitten.net, she was a bit more straightforward about what made her "suddenly" "discover" her "religion": "While studying in London I had become sexually active and I decided in that my dealing with men I could commercialize many sexual exchanges while still enjoying genuine intimacy and friendship".

Thanks for being candid! Coming to London can make even the worst Chinese prostitute think that she can declare herself as a Taoist guru just because her skin is yellow :-)

JuliaJ 11:34, 18 July 2005 (UTC)

I was born into a Devadasi family
The interview also makes it clear that I was born into a Devadasi family that had suffered because of the moralist prejudices against the Devadasi. In redicovering my Devadasi culture and traditions I have had to contend with a great deal of prejudice and even some pretty nasty personal attacks.

However I am a Devadasi and just because you don't like how I live a Devadasi lifestyle that is not an excuse to censor my contributions to the Devadasi page, that are properly referenced and quite balanced.

You are trying to use stigma to isolate and exclude me, this is a well-worn strategy of the bigot and moralist.

The issue is the academic validity of my contributions not my life-style choices. So please stay with the content of the entry and not my personal life.

prejudicial references to people by race and skin colour are neither amusing or helpful...

Kama 12:02, 18 July 2005 (UTC)

Please do not delete my comments from the Discussion board !!!

I am reposting my original posts, please let discussion post stand, censorship is not acceptable in proper discussion.

This is a brief note about the comments regarding me as a devadasi, I did not link to the commercial pages of my website but a page dealing specifically with the Devadasi that is on my website, I also consider the judgement that I am a pseudo-devadasi to be very presumptious. The devadasi have suffered terribly from non-devadasi appropriating the production of knowledge about the devadasi and as such I think that a link to an interview with someone who identifies as a devadasi is a useful link. I have now added a link to a site that has no connection with me and has no link to my business website, so I would be grateful if it could be left up. +    + The recent removal of the all of my contributions was vandalism, most were not controversial and were well referenced or sourced. If you have a problem with me including an interview with myself as a link then let's discuss the merits or demerits of the same. I personally think the voice of the Devadasi should be heard as much as academics or those who are politically committed to their destruction, and as the link is not to my website and does not contain a link to my personal website I think there is enough distance for it to be included. +    + The other deletions were totally unjustified. +    + Deleting contributions just because they were made by me is childish, most of my contributions were useful and allowed something of the complexities of the devadasi to be considered. +    + If you want to make deletions that you consider advertising then lets take the matter to the board for arbitration because I can see how that link might be considered inappropriate however I find it strange that Atheist commentary links are left while the link that connects directly to the voice of a Devadasi is deleted. The Devadasi voice is what has been so missing from the discourse about the Devadasi and as such the link could be considered to be a useful resource.

Notice to the managers of all 'sex workers', escorts, prostitutes, porno, etc ==

Please do not abuse Wikipedia to promote your sex business and smear the Devadasi's culture.

For the over-zealous "Christian editors" One more thing: if you continue to try to portray devadasis as prostitutes, I will similarly "contribute" to the Christian pages and will portray the Christian nuns as prostitutes, and all the Christian priests as either paedophiles or homosexuals.

Is that clear? Or do we have to smear each other's religions?

Santap 04:31, 18 July 2005 (UTC)

Inflammatory language is a cheap device and is not proper argument

I do not use this site to promote my Devadasi life and I happily agreed to delete a link to an interview of mine, so that there would be no appearance of impropriety. I am committed to a Devadasi renaissance so I believe the various “truths” need to be unpacked and examined.

You ravings and threats are no way to conduct a proper consideration of our differences. You are just trying to slander me and threaten the editors into giving way to your prejudice.

You are hoping that by invoking the stigma attached to sex work to discredit me as a contributor, this is a very unpleasant strategy and shows that you have no interest in rational discussion.

Kama

This is a brief note about the comments regarding me as a devadasi, I did not link to the commercial pages of my website but a page dealing specifically with the Devadasi that is on my website, I also consider the judgement that I am a pseudo-devadasi to be very presumptious. The devadasi have suffered terribly from non-devadasi appropriating the production of knowledge about the devadasi and as such I think that a link to an interview with someone who identifies as a devadasi is a useful link. I have now added a link to a site that has no connection with me and has no link to my business website, so I would be grateful if it could be left up.

The recent removal of the all of my contributions was vandalism, most were not controversial and were well referenced or sourced. If you have a problem with me including an interview with myself as a link then let's discuss the merits or demerits of the same. I personally think the voice of the Devadasi should be heard as much as academics or those who are politically committed to their destruction, and as the link is not to my website and does not contain a link to my personal website I think there is enough distance for it to be included.

The other deletions were totally unjustified.

Deleting contributions just because they were made by me is childish, most of my contributions were useful and allowed something of the complexities of the devadasi to be considered.

If you want to make deletions that you consider advertising then lets take the matter to the board for arbitration because I can see how that link might be considered inappropriate however I find it strange that Atheist commentary links are left while the link that connects directly to the voice of a Devadasi is deleted. The Devadasi voice is what has been so missing from the discourse about the Devadasi and as such the link could be considered to be a useful resource.

=
Kama's sex service promoter is obviously is a highly educated man. If it were Kama who wrote all that rubbish, as well as "her" web sites, I would like to hear if she can speak any more English than an average village woman in Bangladesh.

I would indeed refrain from further reverts if "Princess Kama" could call me so that I would ask her a few questions regarding "her own" "research", record it and put the audio file on the web so everyone would have a chance to realize how many English words "princess kama" - not her "receptionist" has learnt so far.

P.S. To the guy who is running that sex business: please get out of Wikipedia. There is no place for your sex promotional efforts here. Yes, porno business is tough, but I assure you that you will have no business here at all. Wikipedia has certain rules for the folks like you.

Harassment is manifest
So you are deleting my posts not according to their merit but just because you have a problem with me, that is not acceptable. You repeat rumours and lies and do not add anything constructive to the Devadasi entry. This is vandalism. You cyberstalk me and take every opportunity to perpetrate your hate campaign.

I am studying in the UK so I am not the under-educated woman you would like to construct me as.

I do not promote my work here and you are only making that accusation to try and lend a legitimacy to your vandalism.

=To whoever signs here as "Kama:=

You say that you do not promote your work here, but you  placed direct links to your commercial web site, which is the obvious violation of Wikipedia's rules.

There is nothing on Kama's web sites that could be related to devadasi.

One more thing: for a prostitute like Kama who even never studied dance, her "fees" ("In-call 800.00 pounds"!) are exorbitant.

Santap 04:39, 18 July 2005 (UTC)

Being a Devadasi is my religion
The Sexual aspects of the Devadasi are well documented and have become increasingly contested. Are the Devadasi an auspicious group of Temple servants who have integrated sexual acts into their worship or are they sex slaves in religious prostitution? Such sexual practices in religion are not unusual or exceptional. However in modern times these practices are reduced and collapsed into "prostitution" and so a great controversy has arisen.

Many modern Indians consider the sexual traditions of the Devadasi to be embarrassing and so attempts have been made to separate parts of the tradition that are considered High Culture such as the song and dancing from the other traditions that involve sexual practices.

This contest does not need to be denied and the Wikipedia is not a partisan soap box for one side to lay claim to the production of knowledge regarding the Devadasi.

In presenting the various contests in a reasoned way a better understanding of the Devadasi might be reached. You might not agree with my contributions but trying to censor them represents the typical way moralists have tried to silence the voices of the Devadasi. You have decided that once again the ordinary Devadasi have no right to contribute to the discourse about their faith and practices. This is not scholarship it is prejudice and fear.

I accept that many Indians want to create a dichotomy between the various Devadasi acts that they judge to be good or bad, I believe that the dichotomy is unnecessary and has caused the Devadasi great harm. My contributions are balanced, referenced and reasonable.

Inflammatory language is a cheap device and is not proper argument
Inflammatory language is a cheap device and is not proper argument

I do not use this site to promote my Devadasi life and I happily agreed to delete a link to an interview of mine, so that there would be no appearance of impropriety. I am committed to a Devadasi renaissance so I believe the various “truths” need to be unpacked and examined.

You ravings and threats are no way to conduct a proper consideration of our differences. You are just trying to slander me and threaten the editors into giving way to your prejudice.

You are hoping that by invoking the stigma attached to sex work to discredit me as a contributor, this is a very unpleasant strategy and shows that you have no interest in rational discussion.

Kama

I can dance
There was never a driect link to my commercial webpages, there was a link to a devadasi info page that I have on my website, but I am happy to see that link deleted...it has not been reinstated it is gone.. so I am not using this entry to self-promote but you are using that false idea to try and discredit my contributions.

I can dance I can sing, so just stop with the personal attacks and lies. My Devadasi lifestyle does not meet with your approval...I understand..but my contributions are not linked to my sexuality and should not be deleted because you do not like what I do in the privacy of my own bedroom.

SanTap, Is it that you see Devadasi Dance as the only or most legitimate representation of Devadasi culture? This would be a useful discussion?

Is the rigid and formal training of 6 year old girls as classical dancers acceptable? but other forms of child labour are not?

Is it acceptable to be PAID to dance rather than to just offer this talent free of charge for the benefit of the Gods?

These have been issues that many Devadasi have had to deal with.

Revisions and edits
I find the "reverts" to the earlier and very simplistic entry to be rather inane. Surely if there is a specific issue or contested matter it can be discussed and a rational compromise reached.

The modern dichotomy between certain Devadasi practices and how the divide is constructed and perceived would make for a fascinating entry, but just denying the legitimacy and voice of certain Devadasi is just typical of the censorship that has made the majority of the Devadasi invisible unless being presented by others as sex slaves.

Respect for people's opinions and way of life
I am extremely shocked to see such a torrent of abuse being focused towards the individual named Kama on this webiste. Surely in the spirit of understanding and tolerance one should be able to offer their opinion without such repurcussions.

If the editors of this website allow such vile behaviour towards one another, surely they should consider their position since allowing someone to be victimised on a website is unethical.

Healthy debate does not include personal, negative comments.

Untitled
Paragraphs unsourced and biased removed, by violation from NPOV.

Encyclopedia = Definitions
The first paragraphs are horrific. I actually read all the way down to the contents box, paused, and realized I still have Absolutely no idea what Devadasi means. Thats a BAD start. The only clue is given by "married" - its in inverted commas. WTF?! What the hell does " "married" "mean?! It doesnt explain, and the beginning of this article needs a total rewrite. — Preceding unsigned comment added by 89.100.215.127 (talk) 17:08, 22 July 2011 (UTC)

Its horrible that people are trying to portray Devadasi system in good light. Some group that actively encouraged the system and exploited women must be doing this...

The page is severely biased. It could be true that there was an existence of certain art patronage of Devadasis.... Devadia is the local word for prostitutes. Citations of the treatment of Devadasis can be found in the life of Amy Carmichael — Preceding unsigned comment added by Vasanthaman (talk • contribs) 05:01, 29 February 2016 (UTC)

Pending restructure
It doesn't make much sense to talk about the 'historical' meaning of devadasi before the current meaning. I soon will restructure the article to make sense. This article will first say what 'devadasi' is (cult prostitution), and then talk about its history (dancers or whatever). While I remember letting the current setup be to attempt compromise with fundamentalist whitewashers, I can no longer accept this illogical structure. Right now this article tries to work around admitting that this is cult prostitution, but soon it will be brought back in line with reality. The Behnam 14:48, 15 June 2007 (UTC)

This article contains continuous references to the devadasi as 'women' This is wrong. Devadasi start their lives as children and are essentially child prostitutes.Because they cannot marry they end up in the infamous 'cages' of Mumbai where thousands of them could be seen aged about 14 certainly as late as 2000.

The existence of this situation is a disgrace to India

There is also a reference to the British Colonial Administration controlling brothels and prostitution in India. This is a complete lie. There was some control of prostition for health reasons near military areas but prostitution was and remains a huge industry in India  —Preceding unsigned comment added by 89.132.127.157 (talk) 07:30, 28 October 2008 (UTC)

Devadasi references
Multiple sock puppets are adding false references about devadais in this article. Devadasi phenomenon was an offshoot of old Hindu kingdoms in India. The phenomenon has ceased to exist for since 1925 AD. So everything in this article refers to the past not present.

The following IP addresses may be sock puppets of a single user using an anonymizing website for making edits.

 * Devadasis have not 'ceased to exist', as a cursory glance at the literature will confirm. The practice is declining, however, as noted in the article. Earthlyreason (talk) 10:23, 29 August 2008 (UTC)

Anonymized vandalism
All the following edits are coming via an anonymizer website.

MarkPC (talk) 01:08, 5 February 2008 (UTC) MarkPC (talk) 01:09, 6 February 2008 (UTC) MarkPC (talk) 01:48, 7 February 2008 (UTC) MarkPC (talk) 03:55, 8 February 2008 (UTC)
 * http://en.wikipedia.org/wiki/Special:Contributions/61.246.36.63
 * http://en.wikipedia.org/wiki/Special:Contributions/220.227.178.18
 * http://en.wikipedia.org/wiki/Special:Contributions/59.106.138.10
 * http://en.wikipedia.org/wiki/Special:Contributions/64.73.138.77
 * http://en.wikipedia.org/wiki/Special:Contributions/65.115.69.130
 * http://en.wikipedia.org/wiki/Special:Contributions/202.134.73.50

Reference describes the social status of Kaikolar Devadasis
The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343 provides references that describe the social status of Kaikolar women in India. The author explains how the Kaikolar Devadasi could never become a widow as she was considered to be married to the temple deity. Moreover the beads in her tali (thread worn by married Hindu women) were considered to bring good luck to women. —Preceding unsigned comment added by 64.73.138.77 (talk) 03:45, 7 February 2008 (UTC)

New users should not revert article before discussing on the talk page
Keep the focus of the article.

MarkPC (talk) 13:52, 22 February 2008 (UTC)

MarkPC is a sock of banned user
This user has created this account for the sole purpose of edit warring on this article. User has also been using multiple socks and ips across other articles in the past. Youonlylivetwice (talk) 14:59, 22 February 2008 (UTC)

Added academic source for the funeral procedures of Kaikolar devadasi
The book South Asian Social Scientist By South Asian Social Science Association, Department of Anthropology, University of Madras says that when a Kaikolar devadasi died, her body was covered with a new cloth removed from the idol, and flowers were supplied from the temple to which she belonged. No puja was performed in the temple until the body was disposed of. Here is a snippet view to the page in the book. Youonlylivetwice (talk) 15:18, 22 February 2008 (UTC)

Heavy pushing of POV by who has been edit-warring with multiple independent editors trying to push POV
has been reverting the edits of multiple editors from day one. This is evident from his contributions. All the ips that he has been accusing above have been proven as not an open proxy. In, , , , , he has listed multiple ips and has reverted edits by multiple users shown by his edits: , , , , , , , , ,

Proof that the ips are not open proxies: 1. 72.179.51.5 not an open proxy. proof: 2. 59.106.138.10 not an open proxy. proof: 3. 220.227.178.18 not an open proxy. proof: 4. 64.73.138.77 not an open proxy. proof: 5. 162.42.207.34 not an open proxy. proof: 6. 202.134.73.50 not an open proxy. proof:

has been edit-warring and was warned by multiple editors and admins. He almost got banned but somehow seems to have slipped through the net. is definitely a sock of a banned user / (see ) who has been making disruptive edits to article Devadasi. This id has been created for the sole purpose of edit-warring: a quick review of his contributions would reveal this. Youonlylivetwice (talk) 06:16, 26 February 2008 (UTC)

Capitalisation
I have standardised the term as lower case: ‘devadasi’. This seems to be the predominant, and logical, presentation. However, the capitalised form ‘Devadasi' is relatively more common in Indian texts. So I've added a bracketed note in the second section to that effect. Earthlyreason (talk) 10:51, 29 August 2008 (UTC)

Another source
Some useful stuff here.

Grauniad
Anything useful here? Totnesmartin (talk) 11:43, 23 January 2011 (UTC)

Girls forced into prostitution to provide income for their families
I stumbled apon a documentary film in the educational branch of the Swedish "state-owned" PBS. It portrays devadasi as a system where young girls are dedicated to an unmarried life in prostitution for the economic gain of their families. This is not the picture given in the Wikipedia article. By googling I found good support for the picture given by the documentary. I think the main problem with this article is that i focusses on the historic concept. The current state of affairs should be given priority, and history should be given as background.

 * Skeptic
 * Telegraph
 * Encyclopedia Britannica
 * BBC
 * Guardian
 * Guardian

--Ettrig (talk) 07:33, 28 April 2012 (UTC)

 * If it's correct that devadasi was much more common "historically" than in the present day (as seems to be the case), then I would think that the historical basis and practice of the system should at least be given equal weight with the current situation. The current situation is obviously better material for documentaries, but it's still only a snapshot of a very brief period of time. --Demiurge1000 (talk) 16:56, 28 April 2012 (UTC)

If Devadasi is prostitution, then what is Air Hostess, Physician and female attendee fall into??? — Preceding unsigned comment added by 117.206.101.231 (talk) 11:46, 27 July 2013 (UTC)

Confusing sentence about "inability to distinguish"
This doesn't parse as english, and I wonder what the intended meaning is, or what the relation is between the first half and the second half: Colonial views on devadasis are hotly disputed by several groups and organizations in India and by western academics as the inability of the British to distinguish them from the petty girls who danced in the streets  I looked in the refs for anything about this "inability", but see none. Just deleting the second half may work, but perhaps some source is saying that the dispute closely relates to that inability somehow. ★NealMcB★ (talk) 18:56, 17 August 2013 (UTC)

Rewriting
Could someone please do a massive rewrite of the beginning of this article? There may be more damage further down, I couldn't make it pas the "i", the personal opinion, the horrible (lack of) punctuation and the complete lack of actual information. — Preceding unsigned comment added by 76.69.150.204 (talk) 03:35, 9 October 2013 (UTC)

Devadasi is Prostitution and is forced upon girls
This is so accepted by all: Leftwing, Rightwing, Human Rights Organizations, Feminists, Hindus no linked to Teosophy, Indian Government, Atheist and Rationalists in India, Sociologists, Devadasis themselves, etc. Only Wikipedia tries to denying this fact. Every other website accept the reality. So I have removed words falsely claiming Devadasis have high status, or girls "want and like" to be devadasis, a very defammatory and racist concept. — Preceding unsigned comment added by 190.207.187.233 (talk) 16:50, 18 October 2013 (UTC)

Devadasi as sexual slavery
This version of the article contains well-sourced statements about the relationship of the devadasi tradition to forced prostitution. Some editors removed well-sourced information. I encourage other editors to research the topic, reintroduce the well-sourced statements regarding devadasi and prostitution, and provide more sources as well (there are many). Cogiati (talk) 06:45, 22 November 2013 (UTC)
 * BBC wrote in 2007 that "Devadasis are 'sanctified prostitutes'" Cogiati (talk) 06:48, 22 November 2013 (UTC)
 * Author Anil Chawla who has written a book on devadasis described the girls' human condition as follows: "That is the sad story of the life of a woman who is raped even before she can understand the meaning of sex, who lives a miserable life of poverty and disease, who dies early without anyone to care for her. Yet, she struggles to maintain her dignity and self-respect." http://www.samarthbharat.com/files/devadasihistory.pdf Cogiati (talk) 06:50, 22 November 2013 (UTC)
 * I don't think we need such quote or information, which is certainly incorrect. Well, what i am trying to tell is, that Anil Chawla has no page in wikipedia, makes him no-namer already, then he's not actually explaining the devadasi system, but criticizing it by posing a very negative side. Removal of other information by Handyunits is valid, because this page seems to be depending on a single source too much, if you revert to the 1 day older version. Bladesmulti (talk) 07:52, 22 November 2013 (UTC)
 * The page is too heavily biased by not explaining the negative side of devadasi. An author having no article on Wikipedia doesn't mean he isn't a reliable source. The removal of information wasn't valid, the information was properly sources and balanced the article. Cogiati (talk) 12:20, 22 November 2013 (UTC)

 * There is always some abuse of profession, there are doctors who are criticized for stealing organs, nurses are criticized for night duty, cops are required for having ties with criminals, and so on.. So we were are going to add all of them everywhere? Sorry, there's no need of anything like "negative views", they are certainly not needed, it has been already mentioned in whole page, at least 24 times, that devadasi tradition has been abused for prostitution, thus leading to ban it, in the same sense that no marriages are regarded unless it's with the opposite gender, and prostitution in India is illegal.. It's not just for Devadasi but for just any other type of person. Since there were only 45% of Devadasi involved in Prostitution, as per the page, it can't be really regarded as prostitution either. I have found this interesting link, suggesting that 30% of female servants in Paris are prostitutes, so we are going to regard servant job in Paris as a "type of prostitute"? Bladesmulti (talk) 13:02, 22 November 2013 (UTC)
 * 45% of devadasis being prostitutes isn't a low percentage, it's quite high, considering that most prostitution is unreported or hidden, if statisticians managed to discover 45% then the actual percentage must be double that. Probably the other 55% who weren't reported as prostitutes are just hidden prostitutes. If I understand correctly, the devadasi practice has been declared illegal, thus the lawmakers probably understand it's dangerous for the girls, obviously because of the prostution element. An encyclopedia article hiding the widespread prostitution of this practice would place more girls at risk, since someone could cite the article to make the girls or their parents believe that the practice has merit, and thus more girls would fall victim to forced prostitution, so it's important to make all viewpoints visible in the article in a neutral manner, and now the article is biased to a pro-devadasi view. Interesting link, if 30% of Paris female servants are prostitutes then yes, I'd personally classify the profession as a prostitution-associated profession, in a similar way to body massage providers: a number of them offer only massage, and a number of them offer massage plus sexual services. If it happens with servants as well then I'd say it should be noted in the relevant article too. Cogiati (talk) 14:51, 22 November 2013 (UTC)
 * Let's don't talk about being "unreported", because it's baseless, what i am trying to tell is, that more than 20 times, this article has already highlighted the prostitution. Which is certainly enough. Marrying a temple and dedicating life to temple is not certainly 'harmful', just zero legal proceeding or recognition of such activity in documents. Bladesmulti (talk) 15:15, 22 November 2013 (UTC)

External links modified
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 * Added archive https://web.archive.org/20071013145724/http://hinduonnet.com:80/folio/fo9812/98120060.htm to http://www.hinduonnet.com/folio/fo9812/98120060.htm

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Bajadere
Maybe all forms Bajadere, Bajadero, Bajadär, Bajadere and all that forms should get bound together bei interwiki. --Itu (talk) 20:49, 9 April 2016 (UTC)

begining para need redoing
The begining paragraphs are a mixture of Devadasi, Rajadasi and maharasthriya "devadasi" they are all not the same thing. — Preceding unsigned comment added by Triphala (talk • contribs) 00:26, 27 February 2017 (UTC)

What changed in this edit?
 The account Elashwarapu made two edits, the other one seems a bit odd (Krishna district to krishna district with a lower-case K). I'm trying to figure out what the other edit is, but i don't see the difference. PizzaMan (♨♨) 20:24, 20 September 2017 (UTC)
 * The first one corrected a spelling error ("Kristna")while making a caps error and the second one placed a comma incorrectly.--Quisqualis (talk) 01:46, 14 March 2019 (UTC)

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 * Added archive https://web.archive.org/web/20070328144857/http://www.cpamedia.com/culture/slave_girls_yellama/ to http://cpamedia.com/culture/slave_girls_yellama/

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Was Devadasi tradition introduced by Greeks?
I don't know if the data given below are true or not. I have also added the source with them.

From 'Women in Hindu Society: A Study of Tradition and Transition by A.R.Gupta': "Devadasis in India traces its origin in the contact of the Greek culture with that of India, after the invasion of Alexander the Great."

From 'You've Got Talent By DK': "The games at Olympia, Ancient Greece, open with performances by the Temple Dancers. The Choros, a dance for the Gods, later becomes a part of Greek Theatre."

From 'Dancing Spirits: Quantum Physics And Religion?fact And Faith Offer Hope And Joy Here And Hereafter by Iris Laine M. DIV': "There is a reference to religious dancing in ancient Egypt, however, and the Egyptians are known to have had temple dancers."

Confused English of lede paragraphs
"This caused socio-economic deprivation and perusal of folk arts." Perusal is a form of reading, skimming, flipping through things, surely not what is meant. There are multiple examples of this but I don't know what is meant. "the decline"?

"In Europe the term bayadere (from French: bayadère, ascending to Portuguese: balhadeira, literally dancer) was occasionally used." Ascending to? What are you trying to say? That the French word comes from the Portuguese, is borrowed by French? Is cognate with it?

ZarhanFastfire (talk) 03:25, 30 June 2018 (UTC)

 * Fixed.
 * I changed "perusal" to "adoption", which I considered the likeliest meaning.
 * "Ascending to" here means "descending from" in the origin of a word. I looked up bayadère in a hardcopy etymological French dictionary I have, but used the online Larousse dictionary instead for the ref.:
 * bayadère / nom féminin / (portugais bailhadeira, de balhar, forme dialectale de bailar, danser)
 * bayadère / feminine noun / (Portuguese bailhadeira, from balhar, dialectal form of bailar, to dance)
 * [my translation]
 * --Thnidu (talk) 19:37, 9 February 2019 (UTC)

title: Talk:Devadasi/Archive 1


text:
Bramall Hall

Bramall Hall is a largely Tudor manor house in Bramhall, Greater Manchester, England. The building is timber-framed and its oldest parts date from the 14th century, with additions from the 16th and 19th centuries. The house functions as a museum and its 70 acre of landscaped parkland (Bramhall Park) are open to the public.

The manor of Bramall was first described in the Domesday Book in 1086, when it was held by the Massey family. From the late 14th century, it was owned by the Davenports, who built the present house and remained lords of the manor for about 500 years. In 1877, they sold the estate of nearly 2,000 acres to the Manchester Freeholders' Company, a property company formed to exploit the estate's potential for residential building development. The hall and a residual park of over 50 acres was sold on by the Freeholders to the Nevill family of successful industrialists.

In 1925, it was purchased by John Henry Davies and then, in 1935, acquired by Hazel Grove and Bramhall Urban District Council. Following a local government reorganisation in 1974, Bramall Hall is now owned by Stockport Metropolitan Borough Council, which describes it as "the most prestigious and historically significant building in the Bramhall Park Conservation Area."

Early history
The name "Bramall" means "nook of land where broom grows" and is derived from the Old English noun brōm meaning broom, a type of shrub common in the area, and the Old English noun halh, which has several meanings—including nook, secret place and valley—that could refer to Bramall. The manor of Bramall dates from the Anglo-Saxon period, when it was held as two separate estates owned by the Anglo-Saxon freemen Brun and Hacun. The manor was devastated during William the Conqueror's Harrying of the North. After William subdued the north-west of England, the land was divided among his followers and Bramall was given to Hamon de Massey in around 1070.

The earliest reference to Bramall was recorded in the Domesday Book as "Bramale" at which time the manor was part of the Hamestan Hundred in Cheshire. With Cheadle and Norbury, Bramall was one of three places described in the Domesday Book that today lie within the modern-day Metropolitan Borough of Stockport. While its value was 32 shillings before 1066, it was worth only 5 shillings by 1086.

In the first part of the 12th century, the manor passed from the second Baron of Dunham Massey to Matthew de Bromale. According to Dean, Matthew's father is said to have founded the de Bromale family, naming himself after the manor, and he may have been related to or a follower of the de Masseys. He may have also held the manor at some point. The de Bromales held the manor until 1370 when Alice de Bromale married John de Davenport, and so the estate came to be held by the Davenport family until the late 19th century.

Early Davenports
The Davenports were a family of significant landowners in the north-west of England whose antecedents can be traced back to the time of the Norman conquest. Orm de Davenport lived close to what is now Marton in Cheshire, and his name derives from the Norman French Dauen-port meaning "the town on the trickling stream", referring to his home on the River Dane. In 1160, the family became responsible for Macclesfield Forest, and in the early 13th century Vivian Davenport became its Grand Sergeant. The family's achievement of arms has, as the crest, a felon's head with a rope around the neck, which is said to represent the family's power over life and death during this period. The Davenports acquired land throughout the area, notably at Wheltrough, Henbury, Woodford and lastly at Bramhall through marriage.

The Davenports held the manor for around 500 years, and it is likely that they built the current house after their accession. The first William Davenport was lord of the manor from 1478 to 1528, and one of the first recorded trustees of Macclesfield Grammar School. It is possible that he was heavily involved in the final battle of the Wars of the Roses at Bosworth and thereby instrumental in gaining the crown for Henry VII, who rewarded him with a pension of 20 marks per year payable for his lifetime. According to Dean, it was during this first William's tenure that Bramall may have been vandalised by a man named Randle Hassall, who destroyed all or part of nine houses and stole the timber. This gives credence to the theory that Bramall was rebuilt, replacing or partially replacing an older building. The third William Davenport, who succeeded his father of the same name in 1541, took part in what later became known as The Rough Wooing, a series of attacks against Scotland ordered by Henry VIII. He was knighted in Scotland for his efforts at the burning of Edinburgh in May 1544. The fifth William Davenport inherited Bramall in 1585 from his father of the same name, and lived there with his wife Dorothy for over 50 years. The first marriage in Bramall's chapel was recorded in 1599, between William (aged 15), eldest son of the fifth William and Dorothy, and Frances Wilbraham (aged 11). On 22 April 1603, the fifth William Davenport was knighted by James I and VI at Newark (where the king was staying on his journey from Edinburgh to London) and later became the High Sheriff of Cheshire and a commissioner of the Hundred of Macclesfield. During the tenure of the fifth William, many alterations were made to the building, including the addition of a room above the Great Hall (which would later become the Withdrawing Room), and a long gallery. The internal decorations were also updated with additions such as wall paintings and portraits.

The sixth William succeeded his father in 1639 shortly before the English Civil War broke out. He was a Royalist, though said not to have been a particularly dedicated one. Many of his tenants became Parliamentarian soldiers, and over the next three years he had numerous visits from Parliamentarian soldiers, mostly seeking to acquire goods such as horses and weapons for the war, and using the house for quartering soldiers. Bramall was also host to Royalist soldiers, who confiscated some of the Davenport property for use in the war. William Davenport was at one point charged with delinquency, and ordered to pay a fine of £750 (equivalent to £0 in 2024), and soldiers continued to use Bramall Hall because of its convenience.

Later Davenports
The sixth William was briefly succeeded by his son Peter, who was followed by his son William. William the seventh's son was the eighth William Davenport, and an inventory of his property made shortly after his death in 1706 shows the gallery and gatehouse of Bramall were still intact. His two eldest sons each inherited the estate but both died young and heirless, so the estate passed to their younger brother Warren Davenport. Warren became part of the clergy, and during his tenure at Bramall set up a school close to the entrance of the estate. The tenth and final William Davenport succeeded his father, Warren at the age of four. Many changes were made to the house during his tenure, including the dismantling of the gatehouse side of the courtyard and the long gallery, the latter of which may have been done because of their being considered unsafe. William had no sons, so the estate passed to Salusbury Pryce Humphreys, the husband of his illegitimate daughter Maria.

Humphreys, a naval captain, had married Maria Davenport in 1810, and lived at Bramall Hall long before he succeeded his father-in-law. He became widely respected in the Stockport area, but following his succession to the estate in 1829, there were disputes from other members of the Davenport family who claimed a right to the property. Edmund Davenport, who claimed ancestry from Thomas Davenport, the third son of Peter, unsuccessfully contested the succession in two different courts; Edmund was eventually imprisoned for failing to pay the legal fees. Humphreys was knighted in 1834 for his services, and in 1838 changed his name to Davenport, in an effort to continue the Davenport line. He moved with Maria to Cheltenham in 1841, most likely because living at Bramall had become expensive or because of health concerns. Salusbury died there four years later and was buried in Leckhampton.

Over the next decade, the house was likely to have been let, as Maria Davenport preferred to live elsewhere. Her eldest son, William Davenport, married firstly to Camilla Maria Gatt and then secondly to Diana Handley, who he lived with at Bramall for four years before the estate was passed to him. Maria moved to London where she lived with her youngest son, Charles, and died in 1866. During William's tenure Bramall was regularly visited by members of the public, and the Chapel continued to be used for regular services of worship. However, following his death in 1869, the property was let to Wakefield Christy of Christys & Co Hatting, therefore ending direct involvement from the Davenport family. This occurred because William's son, John, was too young to inherit the estate. John's whereabouts during Christy's seven-year tenure is unknown, though he was shown as a visitor at Bramall in 1871, and in 1874 became the first chairman of the Bramhall School Board. In 1876, shortly before he returned to the house, he was listed as living on Ack Lane in Bramhall.

Later history
John Davenport returned to Bramall in 1876 at the age of 25, but on 24 January 1877 it was announced that the estate was to be sold. The furniture was auctioned, while the house itself and rest of the Bramall estate (totalling 1918 acre) was sold to the Freeholders Company Limited, a Manchester property development firm, on 3 August 1877 for £200,000 (about £ in 2024). According to speculation, the sale was motivated by financial issues and a personal distaste of the building. It remained empty until 1882 when it was purchased by Thomas Nevill, a local industrialist whose wealth came from calico printing, for his son, Charles. While living in the house, Charles Nevill commissioned substantial restoration and remodelling, making the interior more comfortable while retaining most of the building's external features, under the direction of architect George Faulkner Armitage. The landscape of the grounds was redesigned, and a new stable was built along with a west and east lodge, housing the coachman and head gardener respectively. Another building, known as Hall Cottage, was also built in the vicinity, and housed the Sidebottom family.

Thomas Nevill, Charles' nephew and adopted son, inherited the estate in 1916, but decided to sell it following financial difficulties after the First World War. In 1923, many items of furniture were auctioned off, but there was no interest in purchase of the house. During that decade rumours arose that Bramall would be dismantled and transported to the United States; this may have been popularised by the autobiography of Kate Douglas Wiggin, which described the author's visit to Bramall in 1890. In 1925, the house was auctioned, with the condition that if no purchaser came forward it would be demolished and the materials sold off. At one point the neighbouring local authority, Stockport County Borough Council, offered to buy the estate, but Nevill rejected their offer as "unacceptable". The auction received no acceptable offers. However, one of those present, John Henry Davies, president of Manchester United, later offered £15,000 (about £0 in 2024) for the house; this was accepted. He lived in the house until his death in 1927, and his widow Amy remained there until 1935, when she sold it to Hazel Grove and Bramhall Urban District Council for £14,360 (worth about £0 in 2024) with the intention that the house and park be open to the public.

Under council ownership, the house was occupied by a caretaker, though most of the building was open to the public. The house and grounds were used for various functions, such as the proclamation of George VI succeeding his brother King Edward VIII to the throne. At that time, the house was sparsely furnished as the council was unable to afford much furniture. One of the council's earliest projects was the restoration of the chapel, which had fallen out of use towards the end of the 19th century. It was restored to resemble how it would have been when the Davenports were last at Bramall, and a service of consecration was held on 30 October 1938 once the work had been completed. In 1947, an association called the Friends of Bramall Hall was set up, primarily to find furnishings for the house, but also to advertise and assist in the upkeep of the house and grounds. Over the years, many furnishings which had once belonged to the house were returned, including portraits of the occupants. The estate is now the property of Stockport Metropolitan Borough Council (SMBC), which acquired it in 1974, following local government reorganisation.

Present day
The house and grounds are open to the public and are run by SMBC. Visitors may take an official tour of the house or explore it at their own pace on a self-guided basis. The public is able to wander the grounds freely at all times. Events and club meetings are held in the house and grounds throughout the year, and local schools often visit to experience life in a particular era. The house is licensed for wedding and civil partnership ceremonies, and has been used as a background for television series and films, including Prank Patrol, Cash in the Attic, Coronation Street, The Making of a Lady and The Last Vampyre.

Currently the house is named "Bramall" while the park is named "Bramhall", though there remain some local inconsistencies. However, both have been spelt as "Bramhall", "Bramal" and other variations over the years. The Domesday Book used the spelling "Bramale", which led Charles Nevill to prefer "Bramall", a convention maintained by Hazel Grove and Bramhall Urban District Council when it acquired the property. Stockport Council consistently refer to the hall as "Bramall" and the park as "Bramhall" respectively.

House
There has been a settlement at Bramhall since Saxon times. According to Alfred Burton, who wrote about Bramhall in the late 19th century, the house has not always been in the present location, and was originally at Crow Holt Wood. This theory was rejected by another historian, Frederick Moorhouse, who became convinced in 1909 that Crow Holt Wood was a place where animals would have been taken to be sorted. There is no conclusive evidence to support either theory. Today the house has stream valleys to its south and east sides. It is a grade I listed building, and the oldest parts date from the late 14th century, with later renovations dating from the 16th and 19th centuries. It was originally accessed from the east side – the drive followed the route of the Ladybrook stream, then uphill towards the chapel on the south side, reaching the courtyard on the other side. The main entrance is now on the side of the courtyard, in the west, because of the restructuring of the drive in 1888. The current layout of the house can clearly be seen from the west side of the building, in the courtyard: the service wing is on the left, the Great Hall is in the centre, and the Banqueting Hall is on the right. Before the 19th century, the courtyard was enclosed by a gatehouse which was taken down between 1774 and 1819, because of its being neither required nor in vogue.

The house is built with stone foundations, and the main structure is made of oak timbers, joined using mortice and tenon joints, and held in place with oak pegs. Wattle and daub or lath and plaster are used to fill the spaces between the timbers. The black and white appearance from the timber framing construction dates from the Tudor period, though some parts have been repaired in later years.

Ground floor
The Great Hall is the central part of Bramall Hall. As with typical great halls in the Middle Ages, this would have been the room where the business of the house, estate and its villagers was conducted as well as a communal eating room for the household. It was originally an open-roofed, single-storey building, with a fireplace situated in the middle of the floor. It was probably first built around the end of the 14th century when the Davenports became lords of the manor. Towards the end of the 16th century, the Great Hall was substantially rebuilt, and the Withdrawing Room was created above it. A long gallery was also added as a third storey. The history of the gallery is uncertain; it was intact in 1790 but was taken down before 1819, because it was believed to be unsafe. A similar gallery was built at Little Moreton Hall, and it is still intact, causing the lower storeys to buckle under the weight. The Great Hall has a bay window with leaded windows, common throughout the building. William Harrison Ainsworth wrote about a right of way through the Great Hall, in his 1834 novel Rookwood. He described how a traveller could pass through the Great Hall, and be entertained and sometimes refreshed. He described Bramall as "[the] best specimen of its class ... its class, in our opinion, is the best ... to be met with in Cheshire". No evidence exists for any such right of way. According to another tale, food from the buttery hatch was given to the poor who congregated outside.

The Lesser Hall leads off the southern end of the Great Hall. Its walls are panelled with oak, and the timbers that the ceiling is constructed of are decorated with cross and rose shapes dating from the Victorian era. The Banqueting Hall, which leads off the Lesser Hall to the west, is believed by Dean to be the oldest part of the house. Its northern wall is possibly the oldest part of the house, not having been renovated like the rest of the courtyard walls. The Nevills used this room as a billiards room. The chapel, opposite the Banqueting Hall, was the only place of public worship in Bramhall until the 19th century. Its existence was first recorded in 1541, when it was referred to in the will of the second William Davenport. It fell into disrepair after its closure between 1869 and 1890, and was restored by Hazel Grove and Bramhall Urban District Council, following its purchase of the property in 1935, and religious services began to be held there again. On the north wall are unglazed windows which face the wall of the Library, showing that the south wing was once separate from the Great Hall. The Ten Commandments are written on the west wall. Underneath the Commandments, an older, pre-Reformation Passion painting, is visible. Such depictions were banned during the Reformation, and whitewashed over. It was not until the 20th century that efforts were made to restore Passion paintings, but very little of this particular painting survives.

First floor
The Ballroom, also known as the Upper Banqueting Hall, has an arched roof and according to Dean likely dates from the 16th century. It contains rare 16th-century wall murals, including one which according to Dean may depict the nursery rhyme "Ride a cock horse", and another along the east wall depicting a man playing a mandolin. Above the chapel is the Chapel Room, also known as the Queen Anne Room, the Priest's Room, and Nevill's Room. It had been two rooms, a state bedroom and ante-room, but was almost totally transformed in the late 19th century into one larger room. A blocked-up door next to the fireplace was thought to have been a priest hole, but is more likely to have been the entrance to the first floor of the house from an external staircase before the wing was restructured, probably in the late 16th century or the early 17th century.

North of the Chapel Room is the Paradise Room, whose name derives from the bed hangings which include embroidered images of Adam and Eve and their fall from paradise, as well as the use in Tudor times of the name "paradise" for a favourite room, often a bedchamber. This room has panelled walls, and a fireplace with a cupboard on the right hand side. On the other side there is a small recess, which was described in an 1882 newspaper as "a dark passage which is said to lead to some region unknown". It is possible that this was a priest's hide, adjacent to the Chapel and Chapel Room. Less romantically, it may, alternatively, have been a garderobe or privy. This room became associated with sightings of ghosts in the 19th century, and legends of a secret passage that led from the room outside or to the Chapel arose, though no such passages exist.

The largest room on the first floor is the Withdrawing Room, situated above the Great Hall. It has an elaborate plaster ceiling, and the overmantel above the fireplace bears the arms of Queen Elizabeth I. The frieze of the Withdrawing Room incorporates shields of arms representing marriages of the Davenports.

The northern wing of Bramall came to be the service wing with the kitchen, scullery, butler's pantry, dairy and store rooms on the ground floor and the servants' bedrooms in the attic.

Grounds
The house is set in around 70 acre of parkland, only a part of the estate originally attached to the house, which was, at one time, about 2000 acre in extent. The park was used for hunting, and the grounds were home to cattle, deer and horses, until the 17th century, when it was used as agricultural land. Two water courses run through the park: the Ladybrook, which, a little beyond the Park, becomes the Micker Brook, before flowing into the River Mersey, and a stream known as the Carr Brook. In the 1880s, Charles Nevill remodelled the grounds in the Romantic Victorian taste, altering the course of the Ladybrook, adding considerably to the trees in the park and creating artificial ponds The ponds were stocked with trout (though they are no longer fished),. In 1888, a new drive was made through the park, a few yards further to the south of the house than the previous drive, and below the East Front of the house Nevill set out terraces.

The park is open to the public and features woodland, open grass areas, gardens, a café, a bowling green, and children's play areas.

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

title: Bramall Hall


text:
N10 road (Ireland)

The N10 road is a national primary road in Ireland, connecting Kilkenny to the M9 Dublin – Waterford route. It consists of a route from northeast of Kilkenny, a ring road around the city, and a route southeast of the city.

Route
, the route leaves the M9 at junction 8, proceeding westwards to the outskirts of Kilkenny, where it meets the Kilkenny Ring Road at a roundabout. The newest section of the ring road (opened in 2008) leaves the roundabout northwards as the N77 to Durrow. The N10 continues along the ring road around the southeast side of the city. At a roundabout junction with the N76 to Clonmel it leaves the ring heading southwards through Stoneyford and Knocktopher. Just north of Ballyhale, the N10 rejoins the M9 at junction 9.

2008 Upgrade

In 2008 construction on the M9 section between Powerscourt and Knocktopher replaced the old N9 road. The motorway links to the N10 at two locations, as the original N9 route did. However, the M9 passes further west, closer to Kilkenny, thus more than halving the length of the original N10 route.

A new greenfield N10 route section was built from near Dunbell (about 10 km west of Kilkenny city centre), running northwest and meeting the Kilkenny Ring Road further north than the original connection. The original N10 has been downgraded to the R712 road.

The southern N10 section was made considerably shorter following the upgrade which now terminates at junction 9 near Danesfort (about 12 km south of Kilkenny). The remaining section of the original N10 has been downgraded to the R713 road.

title: N10 road (Ireland)


text:
Tagoloan

Tagoloan is the name of three places in the Philippines:

 * Tagoloan, Lanao del Norte
 * Tagoloan, Lanao del Sur (also known as Tagoloan II)
 * Tagoloan, Misamis Oriental

title: Tagoloan


text:
Amatongaland

Amatongaland, or Tongaland, was a district of Zululand, located in the far north of the Zulu territory, bordered on the west by the Lebombo Mountains. The country is a continuation of the lowlands of northern Zululand, not rising above 300 ft.

The district comprised 1280 mi2 (2060 km2). The inhabitants were the Amatonga sub-group of the Zulu people.

British suzerainty or overlordship was asserted by a treaty made with Queen Regent Zambilli of Amatongaland in 1887. The population at the time was estimated at 38,000, mainly Amatonga (alternative name Maputa). In 1889, the British set-up a commission which defined the boundary between Amatongaland and Zululand, the latter territory having been annexed as a British protectorate in 1887.

The possession of Tongaland was strongly desired by the Boers since it would furnish them an outlet to the Indian Ocean. In order to disrupt that plan Great Britain placed Tongaland under British protection on 11 June 1895.

The portion of Amatongaland which came under the British protectorate lay between the Portuguese territory in the north and the north-east frontier of Zululand, in the south. British administration was set-up by an Order in Council dated 29 June 29 1896 empowering a Special Commissioner of Amatongaland or Maputaland to appoint executive and judicial officers for the territory, and to legislate by Proclamation, having regard in civil matters to native law. The Special Commissioner was the also the Governor of Zululand, who was also Governor of the colony of Natal.

Amatongaland was annexed to Zululand on 27 December 1897, and then promptly annexed to Natal along with Zululand the same year.

title: Amatongaland


text:
David Walsh (writer)

David Walsh (born August 1, 1949 in New York City, New York) is an American film critic and the Arts Editor for the World Socialist Web Site.

Works

 * French Workers in Revolt: A New Stage in the Class Struggle, November–December 1995. ISBN 978-99964-1-673-6
 * The Aesthetic Component of Socialism. ISBN 978-1-875639-23-6
 * Hollywood Honors Elia Kazan: Filmmaker and Informer. ISBN 0-929087-98-4
 * The Detroit Symphony Strike and the Defense of Culture in the US. ISBN 978-1-893638-10-5
 * The Sky Between the Leaves: Film reviews, essays & interviews 1992-2012. ISBN 978-189363827-3

title: David Walsh (writer)


text:
Villanueva

Villanueva may refer to:

Colombia

 * Villanueva, Bolívar, a town and municipality in Bolívar Department
 * Villanueva, Casanare, a town and municipality in Casanare Department
 * Villanueva, La Guajira, a town and municipality in La Guajira Department
 * Villanueva, Santander, a town and municipality in Santander Department

Honduras

 * Villanueva, Cortés, a municipality in Cortés department, Honduras

Mexico

 * Villanueva, Zacatecas, a town in Zacatecas, Mexico

Nicaragua

 * Villanueva, Chinandega, municipality in the Chinandega Department

Philippines

 * Villanueva, Misamis Oriental, a municipality in Misamis Oriental province

Spain

 * Villanueva (Navia), a parish in Asturias
 * Villanueva (Ribadedeva), a parish in Asturias
 * Villanueva (Santo Adriano), a parish in Asturias
 * Villanueva (Teverga), a parish in Asturias
 * Villanueva (parish), a parish in Villanueva de Oscos, Asturias

United States

 * Villanueva, New Mexico, a village in New Mexico

Other uses

 * Villanueva University
 * Villanueva (surname)
 * CD Villanueva, a football team in Villanueva de Córdoba, Andalusia, Spain
 * Villanueva CF, a Spanish football team in Villanueva de Gállego, Aragon, Spain
 * Villanueva F.C., a football team in Villanueva, Cortés, Honduras
 * Villanueva State Park, a New Mexico State Park
 * Villanueva River, a tributary of the Cesar River in Colombia

title: Villanueva


text:
File talk:Reservoirdog.jpg

From WP:IFD:
 * Image:Reservoirdog.jpg UE, CV, NS, OR, OB by Image:433px-Reservoirdog13.jpg whitespace not needed, character names could be put as text in footer.— Jeandré2005-07-05t19:18z, 2005-07-08t19:30z
 * I'll support if you make a version without the whitespace and character names and put it in. Superm401 | Talk July 6, 2005 01:15 (UTC)
 * UE — Jeandré, 2005-07-08t19:30z
 * Object. You should start with the 468px version, and just upload it over Image:Reservoirdog.jpg.  Image:433px-Reservoirdog13.jpg should then be speedy deleted as a thumbnail.  dbenbenn | talk 21:48, 14 July 2005 (UTC)
 * I performed Dbenbenn's request. Zscout370 (Sound Off) 04:33, 17 July 2005 (UTC)

Not deleted. dbenbenn | talk 15:15, 19 July 2005 (UTC)

title: File talk:Reservoirdog.jpg


text:
GE U23B

The GE U23B was a 2,250 horsepower diesel-electric locomotive built by GE Transportation from 1968 to 1977. It was one of the most successful models of the Universal Series, with 481 units built, including 16 exported to Peru. The U23B was replaced by the B23-7.

History
Featuring a 12 cylinder FDL engine, the U23B was a derivative of the U30B with a lower horsepower rating, producing 2,250 hp compared to the U30B's 3,000 hp.

A variant with 6 axles instead of 4 was produced, known as the U23C.

Surviving locomotives
Not many U23Bs still exist, but a few shortline and regional railroads still use them in everyday service. The Georgia Central Railway was one of the last U23B holdouts, rostering almost all of the remaining ex Southern Railway (U.S.) high short hood U23Bs. The Georgia Central as of July 2015 has all of its U23Bs off of the roster with the 3965 going to the Southern Appalachia Railway Museum in Oak Ridge, TN. Another U23B, CSX 9553, former L&N 2817, is preserved at the museum and is operable.

The Huntsville and Madison County Railroad Authority in Huntsville, AL, operates one of the last U23B's used in daily freight service, as of April 2020. HMCR 9554 was originally built in late 1974 as L&N 2800. The last U23B built, originally Conrail 2798, and more recently Providence and Worcester 2203, is in regular excursion service at the Naugatuck Railroad, operated by the Railroad Museum of New England in Thomaston, Connecticut.

Western Rail Inc in Airway Heights, WA currently has a U23B that is leased out to other railroads. It is numbered NIWX 2204 and is a Northern Illinois and Wisconsin locomotive. RJ Corman operates at least one, Road Number 2300, after acquiring the Lehigh Railway short line in Northeast Pennsylvania.

title: GE U23B


text:
Discrimination and National Security Initiative

Discrimination & National Security Initiative (DNSI) is a research organization affiliated with the Pluralism Project, a Harvard University project that studies religious diversity in the United States.

Following the September 11 attacks, several communities within the United States experienced and continue to endure a prolonged and wanton backlash. In particular, Sikh, Muslim, Arab, South Asian, and other American communities have confronted verbal harassment, employment discrimination, physical assault, and even murder. For example, Balbir Singh Sodhi, a turbaned Sikh, was murdered just days after the September 11 attacks.

In response to the post-9/11 climate and the need to understand how discrimination has impacted these targeted communities in the United States, DNSI was created. The purpose of the project is to examine the mistreatment of minority communities in times of war or national crisis. DNSI is specifically interested in the human consequences of such mistreatment. In addition to performing research and releasing substantive reports, DNSI regularly notes relevant incidents and developments on its blog.

DNSI was officially established on December 18, 2004, the 60th anniversary of Korematsu v. United States, the Supreme Court of the United States case that upheld the forced exclusion of citizens of Japanese ancestry, including the Japanese American Internment. The dissenting justices warned of the use of perceived race, ethnicity, or national origin as a proxy for suspect qualities, including subversion and disloyalty to the union, during wartime.

DNSI examines discrimination and its social impact not just in the aftermath of the September 11 attacks, but also in other historical and international contexts that implicate the tension between equality and concerns for national security, such as the backlash against Muslims after the 7 July 2005 London bombings and the broader debate regarding assimilation and multiculturalism that is taking place in several Western societies (see, United Kingdom debate over veils).

DNSI is directed by Valarie Kaur, creator, writer, and producer of the documentary, "Divided We Fall", and Dawinder “Dave” S. Sidhu, a civil rights attorney.

DNSI issued its first report, "We are Americans Too: A Comparative Study of the Effects of 9/11 on South Asian Communities," on the fifth anniversary of the September 11 attacks. The report addresses the impact of and the responses to the discrimination that South Asians faced since 9/11, focusing specifically on Indian Hindus, Pakistani Muslims, and Sikhs in the Washington, D.C., area.

Its second report, "The Sikh Turban: Post-911 Challenges to this Article of Faith," examines the tangible and intangible discrimination faced by turbaned Sikhs in the wake of the 9/11, terrorist attacks. This report, issued in the spring of 2008, provides an overview of Sikhism, incidents of discrimination, broader challenges to Sikh identity, and legal remedies available to victims. The report is currently being adapted into an academic text.


text:
Brickfielder

The Brickfielder is a hot and dry wind in Southern Australia that develops in the country's deserts in late spring and summer, which heavily raises temperatures in the southeast coast.

Etymology
The term name was recorded in early 19th century, which emanated from the name of Brickfield Hill, a site which was a former brickworks in the centre of Sydney CBD. The area was associated with dusty wind that conveyed clouds of reddish dust from the brickworks over the emerging city. A more frequently used term for the winds is a "burster".

Development
The Brickfielder precedes the passage of a frontal zone of a low pressure system passing by, and causes severe dust storms that often last for days and led to its naming as the winds blow up red brick dust. It blows to the coastal regions in the south from the outback, reaching the capitals of Adelaide and Melbourne to south, and Sydney to the east. The dry northwesterly desert air from the interior of Australia transports dusty clouds alongside sudden hot spells that usually surpass 38C (100F) to places that feature a relatively mild climate. The temperature might rise up by 15 to 20°C within hours.

Effects
The northern Brickfielder is almost invariably followed by a strong "southerly buster," cloudy and cool from the ocean. The two winds are due to the same cause, viz. a cyclonic system over the Australian Bight. These systems frequently extend inland as a narrow V-shaped depression (the apex northward), bringing the winds from the north on their eastern sides and from the south on their western. Hence as the narrow system passes eastward the wind suddenly changes from north to south, and the thermometer has been known to fall 15 F in twenty minutes.

On the coastal plains of New South Wales, such as in Western Sydney, the Brickfielder may be exacerbated by the southeast Australian foehn.

title: Brickfielder


text:
Heinrich Ernst Beyrich

Heinrich Ernst Beyrich (31 August 1815 – 9 July 1896) was a German palaeontologist.

Life
Born in Berlin, he was educated at the university in that city, and afterwards at Bonn, where he studied under Georg August Goldfuss and Johann Jakob Nöggerath. He obtained his degree of Ph.D. in 1837 at Berlin, and was subsequently employed in the mineralogical museum of the university, becoming director of the palaeontological collection in 1857, and director of the museum in 1875.

In 1848 Ernst Beyrich married Clementine Helm, who later became famous as author of numerous books for children and Young adult fiction. Clementine was the niece of his professor Christian Samuel Weiss. The couple had no children of its own, but adopted Clementine's two nieces, after the death of her sister in 1951.

He was one of the founders of the German Geological Society in 1848. He early recognized the value of palaeontology in stratigraphical work, and conducted important research in the Rhenish mountains and in the Harz and Alpine districts. In later years he gave special attention to the Cenozoic strata, including the Brown coal of North Germany.

In 1854 he proposed the term Oligocene for certain Tertiary strata (now Paleogene) intermediate between the Eocene and Miocene, a term that has now been officially adopted. In 1865 he was appointed professor of geology and palaeontology at Berlin University, where he was eminently successful as a teacher. When the Prussian Geological Survey was instituted in 1873, he was appointed co-director with Wilhelm Hauchecorne (1828-1900). He published Beitragezur Kenntniss der Versteinerun gen des rheinischen Ubergangs-gebirges (1837); Uber einige hohmische Trilobiten (1845); Die Conchylien des norddeutschen Tertiargebirges (1853-1857). He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1884. He died in July 1896.

title: Heinrich Ernst Beyrich


text:
SEAT Fura

The SEAT Fura is a supermini car which was produced by Spanish car manufacturer SEAT between 1981 and 1986, and based on the Fiat 127, which had been built by the firm since April 1972.

Once the license to the 127 had expired, SEAT was forced to develop a new version with a new name which was introduced in end of 1981 for the model year of 1982. It was available in three and five door hatchback body styles. Sales commenced in January 1982.

The two and four door sedan versions of the Fiat 127 were discontinued. The Fura was never available with the larger 1,010 cc unit which was seen in the SEAT 127, but did receive the five speed manual transmission as standard.

After the facelift of 1983, the SEAT Fura Dos (two) was introduced: it didn’t differ much from its predecessor mainly through smaller headlights and turn signals. The launch of the first generation SEAT Ibiza in April 1984 made the car largely redundant. For slightly more than one year, these two compact hatches competed internally, but the somewhat outmoded Fura was officially discontinued in December 1986. A hot hatch called the Fura Crono was introduced in the beginning of in 1983.

Fitted with spoilers front and rear, as well as twin fog lights up front and unique 13” alloy wheels, it was powered by the 75 hp 1,438 cc four cylinder. The twin carb engine, the same as used in the Fiat/SEAT 124, provided the top speed of 160 km/h, and the 100 km/h sprint was managed in 10.8 seconds.

Licensed production
The car was also assembled by NASR in Cairo as the El Nasr Super Fura.

Motorsport
The SEAT Fura Crono was used in the Copa Fura one make rally series, which was launched in 1983 and terminated in 1985. The cars were tuned by Abarth and produced 90 PS.

title: SEAT Fura


text:
Meir Dagan

Aluf Meir Dagan (מאיר דגן; 30 January 1945 – 17 March 2016) was an Israel Defense Forces Major General (reserve) and Director of the Mossad.

Personal life and education
Meir Huberman (later Dagan) was born on a train on the outskirts of Kherson, between the Soviet Union and Poland during World War II to Polish Jewish parents who were fleeing Poland for the Soviet Union to escape the Holocaust. His maternal grandfather, Ber Erlich Sloshny, was killed by the Nazis in Lukow. In 2009, the Israeli newspaper Yedioth Ahronoth published two photos of Nazi soldiers standing next to a kneeling Sloshny shortly before they shot him. During his term as Director-General of the Mossad, Dagan kept one of the photographs hanging in his office. Meir and his parents survived the Holocaust, and in 1950, the family made aliyah to Israel. During the cattle ship's approach to Israel, it encountered a storm, during which Meir stood on the stern, praying to reach the shore safely. The family initially lived in an immigrant camp in Lod before settling in Bat Yam, where Meir grew up and his parents ran a laundry business.

Dagan was a vegetarian and an amateur painter, who studied painting and sculpture at Tel Aviv University. He was married to Bina and had three children.

Military and intelligence career
Dagan was conscripted into the Israel Defense Forces (IDF) in 1963. He was considered for the elite Sayeret Matkal unit, but ended up joining the Paratroopers Brigade. He completed his compulsory service in 1966, but was called up as a reservist in 1967, and fought in the Six-Day War as an officer, commanding a paratrooper platoon on the Sinai front.

In 1970, he caught the attention of Ariel Sharon who recruited him to command a special unit, known as Sayeret Rimon, whose task was to hunt suspected terrorists in the Gaza Strip and 'eliminate' them. Sharon stated that Dagan specialized in ’separating an Arab from his head.' In 1971, he received a Medal of Courage for tackling a wanted terrorist who was holding a live grenade. Dagan later fought in the 1973 Yom Kippur War as an officer on the Sinai front, and participated in the crossing of the Suez Canal. During the 1982 Lebanon War, he commanded the Barak Armored Brigade, and was one of the first brigade commanders to enter Beirut. In the 1990s, he held a series of high-level positions in the IDF command, eventually reaching the rank of Major General before retiring from the army in 1995, after 32 years of service.

Dagan later served as a counterterrorism adviser to Prime Minister Benjamin Netanyahu, and he initially served as a National Security Adviser to Prime Minister Ariel Sharon. Sharon appointed him Director-General of Mossad in August 2002, replacing outgoing Director Efraim Halevy. As Mossad director, Dagan was responsible for intelligence, counter-intelligence, and counter-terrorism activities outside of Israel and the Palestinian Territories (which are under the jurisdiction of Shabak as they are considered domestic areas). He was allegedly aggressive in ordering killings of terrorists on foreign soil. According to Mossad veteran Gad Shimron, "Israel is in the paradoxical situation of not having a death penalty but allowing itself to target Arab terrorists outside its borders with almost complete impunity. Meir Dagan fully subscribes to this thinking, unlike some of his predecessors". By November 2004, at least four foreign terrorists had already been killed in suspected Mossad operations, and three major terrorist attacks planned against Israeli civilians abroad had been foiled.

Ehud Yatom, a member of the Knesset Subcommittee on Secret Services, stated that "as someone who is privy to the facts but not at liberty to divulge them, I can say this with complete authority. The Mossad under Meir Dagan has undergone a revolution in terms of organization, intelligence and operations." Under Dagan's watch, Mossad tripled its recruitment efforts, launching a website where people can apply to join. Reportedly, much of its annual budget of $350 million was diverted from traditional intelligence gathering and analysis to field operations and "special tasks".

Dagan was reconfirmed as Mossad director until the end of 2008 by Prime Minister Ehud Olmert in February 2007, and in June 2008, Olmert again extended his tenure until the end of 2009. In mid-2007, Dagan had a "spat" with the Deputy Director N, who was thought to be a candidate for replacing Dagan in late 2008. Dagan restored his former deputy "T" to the post and Dagan was thought likely to recommend "T" as his replacement.

He was re-appointed in 2009 by Prime Minister Benjamin Netanyahu to serve until the end of 2010. In June 2010, a report from Channel 2 stated that Netanyahu had denied a request by Dagan for another year as Mossad director, though this was quickly denied by the Prime Minister's Office. In November 2010, Tamir Pardo was announced as his replacement.

Following his departure, Dagan made several controversial public statements concerning the prudence of an Israeli military attack on Iran's nuclear facilities, openly contradicting the positions of Prime Minister Netanyahu. He called it a "stupid idea" in a May 2011 conference. After Dagan voiced criticism of the prime minister, he was asked to return his diplomatic passport before its expiry date. Dagan repeated the opinion in a March 2012 interview with Lesley Stahl of CBS News' 60 Minutes, calling an Israeli attack on Iran before other options were exhausted "the stupidest idea" and saying he considered the Iranians "a very rational regime."

Business career
Dagan served as the director of the Israel Port Authority, and in 2011 was appointed chairman of Gulliver Energy Ltd. (TASE:GLVR), which announced that it intended to mine uranium at a license in the Dead Sea area and drill in search of gold near Eilat.

He served as honorary president of the Israeli private intelligence agency Black Cube until his death in 2016.

In April 2011, Dagan was awarded the Haim Herzog Award for his unique contribution to the State of Israel.

In May 2011, he won the Moskovitz Award for Zionism.

Illness and death
In 2012, Dagan was diagnosed with liver cancer, and began chemotherapy treatment, but the cancer spread and he began to suffer from liver failure. In October of that year, he flew to Belarus and had a successful liver transplant operation performed by French-Jewish surgeon Daniel Azoulay, considered one of the world's leading liver transplant surgeons. After the operation, he was admitted to an isolation unit for fear of infection.

At the time, criteria for a liver transplant in Israel dictated the patient must be no older than 65, so the 67-year-old Dagan had to seek treatment abroad. Israeli Foreign Minister Avigdor Lieberman helped facilitate the operation. On 27 October 2012, after his condition had stabilized, Dagan returned to Israel and was immediately hospitalized. He was discharged from Ichilov Hospital and began recuperating. Dagan was accompanied throughout his ordeal by Rabbi Avraham Elimelech Firer, with whom he developed a close relationship, and later reciprocated by helping Firer raise funds for a new rehabilitation center.

Despite the transplant, the cancer remained in his body. Dagan died of cancer on 17 March 2016 at the age of 71. President Reuven Rivlin said of Dagan, "Meir was one of the greatest of the brave, creative and devout warriors that the Jewish people ever had. His devotion to the State of Israel was absolute." Netanyahu said, "In his eight years as the head of the Mossad, he led the organization in daring, pioneering and groundbreaking operations. A great warrior has died."

title: Meir Dagan


text:
Brisa

Brisa or Briza may refer to:

People

 * Brisa Carraro, Argentine artistic gymnast
 * Brisa Roché, American singer-songwriter
 * Brisa Hennessy, Costa Rican olympic athlete

Companies and brands

 * Brisa - Auto-estradas de Portugal S.A., a Portuguese company that manages several highway systems
 * Brisa drink, a soft drink produced in Madeira, Portugal by Empresa de Cervejas da Madeira
 * Brisa, a Sabancı Group company in Turkey, the official producer and distributor of Bridgestone tyres from Japan
 * Kia Brisa, a car built by Kia Motors, based in the Mazda Famillia
 * Dodge Brisa, a Venezuelan car model produced by the MMC Automoritz S.A.
 * Gruta Brisa Azul, a cave in the Azores.

Winds

 * Brisa, a north-easterly wind which blows on the coast of South America or an east wind which blows on Puerto Rico during the trade wind season
 * Brisa, the north-easterly monsoon in the Philippines

Plant

 * Briza, a genus of grasses, native to northern temperate regions

title: Brisa


text:
Chimonanthus

Chimonanthus is a genus of flowering plants in the family Calycanthaceae, native to China, but is also cultivated elsewhere in Asia, including Iran. The genus includes three to six species depending on taxonomic interpretation; six are accepted by the Flora of China. The name means winter flower in Greek.

Description
They are deciduous or evergreen shrubs growing to 2–13 m tall. The leaves are opposite, entire, 7–20 cm long and 3–7 cm broad. The flowers are 2–3 cm wide, with numerous spirally-arranged yellow or white tepals; they are strongly scented, and produced in late winter or early spring before the new leaves. The fruit is an elliptic dry capsule 3–4 cm long.

Species
, Flora of China accepts the following species:
 * Chimonanthus campanulatus R.H. Chang & C.S. Ding
 * Chimonanthus grammatus M.C. Liu
 * Chimonanthus nitens Oliv.
 * Chimonanthus praecox (L.) Link
 * Chimonanthus salicifolius S.Y. Hu
 * Chimonanthus zhejiangensis M.C. Liu

Cultivation and uses
Chimonanthus praecox ("wintersweet") is the only species widely grown as an ornamental plant, for its spicily scented winter flowers; these are also used in floristry as cut flowering branches, which can also be forced as with forsythia. The petals are quite waxy. The plant prefers medium exposure to sunlight or high dappled shade, a fresh climate (hardy to USDA Zone 7), and soft, acidic permeable ground not waterlogged in winter. A protected, south-facing wall encourages early flowering, and a position should be chosen where its spicy perfume can be appreciated while coming and going from the house. Space needs to be allowed for its eventual spread to 3 m (10 ft), since untimely summer pruning to keep an ill-sited shrub in check will sacrifice flowering the following winter.

In China Chimonanthus was domesticated during the Song Dynasty and inspired courtly poems from the eleventh century; it flowers at the Chinese New Year, when flowering sprigs are used as hair ornaments. In China, prunings are dried and kept to perfume linen cupboards. The shrub was introduced to Japanese gardens from China in the early Edo period (probably between 1611 and 1629, according to Garden Plants of Japan ). Its introduction into European gardens, from Japan, is noted for England, 1766, when it was grown under glass for the sixth Earl of Coventry in the conservatory at Croome Court, Worcestershire. By 1799 that shrub had grown to be 16 feet high and 10 feet wide. By that time it had been tried out of doors without winter protection and proved hardy in the south of England. Slips of it were distributed among nurserymen and so it entered European horticulture. A larger-flowered (though less fragrant) variety, "grandiflorus" was grown by the comtesse de Vandes in Bayswater, London, before 1819. A yellow-flowered variety (luteus, 1814 ) is also noted.

No notice has yet been found of Chimonanthus in an American colonial garden; it was first offered in an American catalogue in 1811. It is hardy at least to New York City, where frosts interrupt, but do not stop the flowering.

The flowers are said to be edible., and can be used to flavor tea. At the end of its flowering, since it flowers most freely on ripened young wood and has little summer and autumn interest, it is thinned and pruned similarly to Forsythia by partly heading back and a few thick old stems removed at the ground.

Chimonanthus plants are frequently subject to attacks from aphids, and may be attacked by mites and leaf beetles.

Culture symbolism
Chimonanthus is often mistaken for Prunus mume, as its name in Chinese ends with the character 梅 (mei). Both flower in the winter to spring time and are symbols that a new year is coming. However, when referred as Three Friends of Winter or Sui Han San You, Prunus mume together with pine and bamboo, is a trio of plants that are highly appreciated in Chinese culture for their endurance in severe winters.

title: Chimonanthus


text:
Brisote

Brisote (also brisole) is the northeast trade wind over Cuba when it is blowing more strongly than usual. The typical strength of this wind is 9 m s−1; anything blowing at a stronger rate may be described as a brisote. A brisote may be associated with tropical cyclones passing north-east of the island.

title: Brisote


text:
Josh Bullocks

Josh Bullocks (born February 28, 1983) is an American football safety. He was drafted by the New Orleans Saints in the second round of the 2005 NFL Draft. He is the identical twin of fellow NFL safety Daniel Bullocks.

He played college football at Nebraska. Bullocks has also been a member of the Chicago Bears and Oakland Raiders. In January 2015, he joined the Omaha Beef of Champions Indoor Football as an assistant coach.

Early life
Bullocks attended Hixson High School in Chattanooga, Tennessee, along with his brother Daniel from 1997 to 2001. Josh and Daniel were both multi-sport standouts participating in track and field, as well as excelling in football. Josh played running back throughout his high school career while Daniel played quarterback. The Bullocks brothers led the Hixson Wildcats to four consecutive TSSAA football playoff appearances. Josh and Daniel were heavily recruited by several NCAA Division I schools including the University of Tennessee before deciding to attend the University of Nebraska–Lincoln. They graduated in 2001.

College career
Bullocks played college football at Nebraska, where he started 28 games in three seasons. He had ten interceptions and 49 tackles in 2003, when he was a finalist to win the Jim Thorpe Award.

New Orleans Saints
Bullocks was drafted by the New Orleans Saints and played four seasons with the team. During that time, he appeared in 62 games (49 starts) and recorded 256 tackles, one sack, six interceptions and 24 pass deflections.

Chicago Bears
An unrestricted free agent in the 2009 offseason, Bullocks signed a one-year contract with the Chicago Bears that included $525,000 in guaranteed money. The move put Bullocks in the same division as his twin brother, Daniel, who played for the Detroit Lions before being released in the 2010 offseason.

Oakland Raiders
The Raiders signed Bullocks on August 15, 2011, after Hiram Eugene suffered a serious hip injury in the pre-season opener. He was waived on August 30.

Personal life
Josh Bullocks is the identical twin brother of Daniel Bullocks, also a safety at the University of Nebraska, who was also drafted 40th overall when the Detroit Lions selected him in the 2006 NFL Draft. The two are cousins of U.S. Olympic gold medalist Evelyn Ashford.

Beginning in 2007, Bullocks and his brother have awarded a $5,000 scholarship to a Hixson High senior athlete. In order to be eligible the student must attend Hixson, be a senior, be an athlete, and write an essay.

title: Josh Bullocks


text:
User:Br1an

What is the most compelling evidence of the age of the earth?

title: User:Br1an


text:
Wikipedia:Articles for deletion/Stephen Fitchett

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review).  No further edits should be made to this page.

The result of the debate was Speedy delete. The Uninvited Co., Inc. 19:14, 19 July 2005 (UTC)

Stephen Fitchett
Not notable. Thue | talk 15:23, 19 July 2005 (UTC)
 * Delete nn, vanity -Harmil 15:41, 19 July 2005 (UTC)

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


text:
Mickle Fell

Mickle Fell is a mountain in the Pennines, the range of hills and moors running down the middle of Northern England. It has a maximum elevation of 788 m. It lies slightly off the main watershed of the Pennines, about 10 mi south of Cross Fell. After Cross Fell, Mickle Fell is the highest Marilyn within the North Pennines designated Area of Outstanding Natural Beauty (AONB).

It is the highest point within the historic county of Yorkshire. It is part of southern Teesdale, which was transferred from the North Riding of Yorkshire to County Durham for administrative and ceremonial purposes under the Local Government Act 1972 (taking effect in 1974). It is thus also the highest point within the current unitary council area of Durham. The highest point in historic County Durham is Burnhope Seat between Teesdale and Weardale.

The name of Mickle Fell comes from the Old Norse word mikill meaning great and fell (or fjall) meaning mountain or hill.

The fell lies in the middle of a large area of boggy moorland and requires a long hike to get to it from any direction. Mickle Fell's distinctive outline makes it a recognisable object in views from the Lake District hills, particularly Blencathra, the Helvellyn range, and High Street. South of Mickle Fell the ridge descends to the Stainmore Gap before rising again into the Yorkshire Dales.

Mickle Fell and surrounding moorland forms part of the Warcop Training Area, a Ministry of Defence firing range. As a result, public access to the fell is limited and it is not visited by hillwalkers as often as other well-known summits in Yorkshire, despite its importance. It can be ascended from the Eden Valley to the west, or from Teesdale to the east.

Marilyns are rare in the North Pennines because of the relative flatness of the moors, but Mickle Fell is one such hill: it is separated from its neighbours by over 200 m of relative height.

Access
Mickle Fell and surrounding moorland forms part of the Warcop Training Area, a Ministry of Defence firing range. As a result, public access to the fell is limited and it is not visited by hillwalkers as often as other well-known summits, despite its importance. It can be ascended from the Eden Valley to the west, or from Teesdale to the east.

View
John Marius Wilson wrote of Mickle Fell in the 1870s that it "commands a very extensive view". It is possible to see the Forest of Bowland in Lancashire, the Lakeland Fells including Scafell Pike and even the Galloway Hills. The longest possible line of sight from Mickle Fell is to Carnedd Llewelyn in Wales, 123 miles away.

title: Mickle Fell


text:
GE U33B

The GE U33B is a diesel-electric locomotive that was offered by GE in 1966, featuring a 16-cylinder motor. It is 60 ft long.

Original owners
Five former SCL U33B’s were stored until 2019. They were later sold to FCCR. 1012 is currently the only known survivor.

title: GE U33B


text: File:BobMarley-SongsOfFreedom.jpg

title: File:BobMarley-SongsOfFreedom.jpg