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Talk:Mosuo

I came across this article quite by accident. The sentence that begins the matrilineal paragraph is not clear, and I do not know how to fix it. ‘Except the women and men who are loss in Mosuo society or separation’ Should the word loss read lost?

[Untitled]
Obviously some sections are too short. Please expand it.Dust429 (talk) 14:39, 31 March 2008 (UTC)

No Word for "Murder" and "Rape"
The article says: "Perhaps most telling about this particular social arrangement is that the Mosuo have no words for the concepts of murder, war, rape and jails. This social system appears to be the example of the matriarchal societies that are envisioned by Riane Eisler and many other feminist social thinkers." What is the source for the claim that they have no such words? One would think they would at least have picked up such words from the Chinese. And the idea that a society where men have little or no responsibility to care for their children is a feminist paradise strikes me as a little silly. - Nat Krause 20:53, 10 July 2005 (UTC)
 * Seconded. I'm always very suspicious of claims that some ethnic group or another doesn't have words for certain concepts. It usually turns out to be wrong. - Haukurth 17:03, 21 July 2005 (UTC)

There was a PBS Frontline special on the Mosuo people. On the Frontline website, the statement in question is there. PBS is a reputable source, and certainly a documentary on the Mosuo people can give more insight to their culture. Simply saying that you're suspicious doesn't guarantee proof. Have you studied their language? Certainly, I am sure that they have learned of the words for murder, war, and rape from Mandarin Chinese, but Chinese languages and dialects remain strongly unique, and picking up words here and there does not generally happen. Regions and their people remain very proud and firmly rooted in their own culture, dialect/language. -- Anonymous
 * Add it back, then. But please attribute it carefully to its source. And I suspect a more original source than the PBS can be found. - Haukurth 22:20, 21 July 2005 (UTC)

Response regarding murder/rape
Regarding the "accuracy" of a documentary, there have been numerous documentaries about the Mosuo, most of which continue to perpetuate common myths about the Mosuo. In fact, most such documentaries base the majority of their research on previous documentaries.

It is curious that you bring up the question "Have you studied their language?". Because I very highly doubt that you have. And I know that the majority of documentary producers have not. On the other hand, I have not only lived with the Mosuo, I am the founder of an organization that is working to create a written form of their language (which currently is a purely oral language), and work with anthropologists and linguists who do detailed study of the language. As I have said elsewhere, it is technically true that there are no words for "rape" or "murder" in their language; but they have other words that are used for that meaning (such as using "kill" to cover both accidental and intentional killing). And any attempt to draw the conclusion that the lack of such specific words indicates a lack of murder or rape is ludicrous, as the Mosuo themselves will readily attest. I regret that I lack solid documentation of this, as by far the majority of my own information comes from speaking with the Mosuo themselves. However, you can feel free to check out our organization's website, Lugu Lake Mosuo Cultural Development Association, which has extensive information about the Mosuo that has all been provided and approved by Mosuo academics (including Lamu Gatusa, the leading authority on Mosuo history/culture, and a prominent Mosuo leader). I don't object to including information about the lack of particular words in their language; only with the common conclusion that this is an indication or proof that such things don't happen in Mosuo culture. --- John Lombard

This may be from "A Society Without Fathers or Husbands: The Na of China" (ISBN: 1890951129) By Cai Hua. ('Na' is what he says the mosuo self-identify as). When I find my copy, I'll have a look.

It's almost always significant to find a society without words that are commonly found in other societies. Murder and rape may not be unknown to the Mosuo now, but my guess is that at some point in the past they were. Athana 22:07, 18 January 2007 (UTC)

I think the focus of these claims is wrong. There have no doubt been societies that did not have a word for "gravity". But I suspect those cultures understood the concept of gravity and correctly predicted what would happen to dropped items. The interesting question is do the Mosuo have the concepts of rape and murder and do these things occur in their society with more or less frequency than other societies that might reasonably be viewed as similar? Insight into this can be had by answering whether they punish these transgressions. Gbambo (talk) 05:19, 29 December 2014 (UTC)

Sorry, I forget how to add a separate section in the discussion section, and my comment is on religion. I added this very significant phrase to the religion section: ".... based on animistic principles and involves ancestor worship and the worship of a mother goddess: "The Mosuo are alone among their neighbors to have a guardian mother goddess rather than a patron warrior god" (Mathieu, 2003)." Cai Hua, too, discusses the Na mother goddess in several places in his giant ethnographical treatise, so let's not leave her out, here! Athana 22:21, 18 January 2007 (UTC)

BTW, John, thanks for doing this. I think that overall it's very good. Athana 22:24, 18 January 2007 (UTC)

fishermen
Under the lifestyle section, shouldn't "fishermen" be replaced with fishers?

Clean-up
My apologies that the original entries I made were not entirely up to Wikipedia editing standards; it is my first time to make a major entry like this, and I was unfamiliar with what is required. I have edited it further to make it more readable, and hope that it is found to be suitable. If there are further changes required, please let me know. -- John Lombard

Alternate names (Nuerguo 女儿国 / Nuguo 女国 / "Women's Country")
I remember reading about the Mosuo culture, but had only heard about it under the name of 女儿国 or "Women's Country" or "Girl's Country". It seems they are somewhat common terms for Lake Lugu (Google search for '女儿国 lugu'), should it be mentioned in the article? --Lost-theory 14:26, 2 February 2007 (UTC)

Political power in the hands of men
Since the Mosuo culture is often pointed to as an example of a matriarchy or at least matrifocal and the political position of men is often seen as a rebuttal to this, could we get a description of the political system in Musuo culture? How it is operated, what role to those not in the system have to play, the possibility of women exerting control outside of the system in an indirect way, etc. etc. --Wolfrider (talk) 19:44, 27 November 2007 (UTC)

Yes, please, because there seems to be a lot of bs-ing in the matriarchy section, with no citations to back it up —Preceding unsigned comment added by 24.13.130.18 (talk) 03:21, 27 April 2009 (UTC)

The article discusses the hypothesis that the matrilineal nature of Mosuo culture was an attempt by nobility within a feudal society to neutralize threats to their power. I assume the power referred to was political power. Now political power in all other feudal societies I have heard of is grounded in property rights. But there is insufficient information to understand how their feudalism compares to the European paradigm of feudalism.

For example, it would seem a necessary implication of labeling their society as feudal that all land owndership resdies with the nobility. If this is so, the metrilineal passage of property between generations among the matrilienal portion of society (which is presumably composed of serfs) is the mere inheritance of chattels. But this would represent nearly none of the total societal wealth in a feudal society. In this sense, focusing on these properties rights while failing to clairify real property rights (land) is profoundly misleading. It feels like the article is trying to avoid making clear that while Mosuo culture gives women more status than most societies, this is only true of the segment of Mosuo society that has essentially no wealth or political power, as this seems to be the clear implication of what is said.

So the questions I believe need clarification are: (1) Who owns real property? (2) Does the property of nobility descend through parallel lines of descent or otherwise? (3) What is the character of those members of society referred to as commoners? Gbambo (talk) 05:11, 29 December 2014 (UTC)

"Myths and Misperceptions" Section
I'm kind of new to the wikipedia editing thing, but I noticed that the whole Myths and Misperceptions thing is taken from this: http://www.mosuoproject.org/myths.htm page. It should probably be sourced, I'd think, but I'm not sure what the proper way to do it is so I didn't want to go in and mess it up. :-) Rabbittime (talk) 15:04, 3 April 2008 (UTC)

Yes, the source that the entry provides in the "Myths" section is false. In fact, the source that the myth section provides does suggest that Musuo women are "promiscuous" if by that is meant having "50" or more sexual partners in a life time, and having multiple sexual partners at any given time, and having no formal commitment to being sexually faithful to one person. Given that the source provided (http://staff.washington.edu/tamiblu/Na/myths.pdf) actually states the opposite of what is provided in the section, I am going to change it to reflect what is actually in the source once I figure out how. I am new as well. The musuoproject.org site provides no sources itself, and I couldn't find where they got their information from (for example, a particular anthropologist). Standupcat (talk) 17:32, 13 July 2010 (UTC)

Thank you to John Lombard and others
Some time ago I was scratching around for reliable sources on the Mosuo, sadly for the same reason many people do -- is this the Shangri La of feminism?

The great thing about researching evidence in cultural anthropology is "picking up" the genuine human involvement between ethnographers and the people they study. People are interesting for themselves and what they teach us about our human family. Over and over again my academic and political issues are stripped away as informative and insightful prose takes me into wonderful worlds of other people and their issues.

As a sometime linguist, the Mosuo's script fascinates me. It is impressive that they (or the Na) seem to have developed an independent form of their own.

Although there seems to be a speculative element to some historical projections of the Mosuo, it may be that their current, unique social structure has elements derived from two substantial tragedies -- a genocide of their ruling class and the economic redundancy of occupations men used to engage in for the benefit of their society. If these things are true, it seems to me our first thought ought to be one of grief and concern, not one of what does this mean for the "battle of the sexes".

I do hope western tourism does not undermine the Mosuo adapting and growing their culture in ways that they believe serve their best interests. From what John has said, I have every confidence in his organization that they minimize interference, maximize aid, and represent a positive human inter-cultural exchange, like many in history.

Best wishes for your organization and for our cousins the Mosuo. I look forward to them contributing at Wikipedia some day.Alastair Haines (talk) 05:04, 28 April 2008 (UTC)

Matrilineality article
First (see my Edit summary), I replaced a sentence which had been inserted in the Mosuo article's "Matriarchy" section earlier this year without giving its source. The source for my version of the sentence was simply a sentence in the article's "Walking marriages" section -- the sentence's content belongs in both sections, rephrased of course.

I came here from the Matrilineality article and have enjoyed this Mosuo article. It is very unusual, for sure, and appears to be both reliable and uptodate (at least as of 2006, the date on the article's source webpage, www.mosuoproject.org ). I judge that I can respect the opinions of John Lombard and Alastair Haines, above, whose opinions match mine, I believe. I don't see how any encyclopedia can have a better reference source than the above webpage, evidently due to Lamu Gatusa in 2006, on top of Cai Hua (2001) and Christine Mathieu (2003).

The group behind the website, Lugu Lake Mosuo Cultural Development Assoc'n, welcomes us to come and see their popular matrilineal culture for ourselves (eating and staying at their places of business, clearly), and they say Chinese tourists do so too. I just hope they succeed at making a living by portraying themselves, essentially, and serving those who wish to visit them and their culture. Namely, I am very glad there is at least one culture in the world where matrilineal surnames can stay alive and well, as well as well-documented. Well, that's why I came here from the Matrilineality article (currently tagged for not being well-documented), to see whether the latter article's information from the Mosuo article is well-documented (a judgment I feel qualified to make because of my academic research background). I vote a strong "Yes it is".

Finally, I would rate the Mosuo article quality with a class A, but could not find the "class parameter" mentioned in the following sentence: "Revisions of assessment ratings are done by assigning an appropriate value via the class parameter in the WikiProject Ethnic groups project banner." Not that I claim to be qualified to rate article quality; I do like the Mosuo article. For7thGen (talk) 07:40, 16 September 2009 (UTC)

Benefits
Isn't stating benefits a little subjective? Especially stating that there is no preference to male or female offspring. If there are no female offspring in the Mosuo household, wouldn't that end that families line? To me that would seem to cause a bit of a gender preference to offspring and to adoption in the case of no female offspring. Nadav Hirsch (talk) 21:26, 9 March 2010 (UTC)

Possible Vandalism?
''It has been theorized that the matriarchal system of the lower classes may have been enforced by the higher classes as a way of preventing threats to their own power.[citation needed] Since leadership was hereditary, and determined through the male family line, it virtually eliminated potential threats to leadership by having the peasant class trace their lineage through the female line. Therefore, attempts to depict the Mosuo culture as some sort of idealized “matriarchal” culture in which women have all the rights, and where everyone has much more freedom, are based on faulty evidence; the truth is that for much of their history, the Mosuo peasant class were subjugated and sometimes treated as little better than slaves.[citation needed]''

This looks stupid. Maybe some masculinists' slander on the Moso culture. As far as I know, the Mosos are indeed poor but freer than the outside world, as power of government rarely reach there. And this person seems to intentionally mix up the Tibetans with the Mosos, in all the talk about commoners and serfs and a presumed higher political power.

And there's some BS in the "political" section too. Moso men don't enjoy the whole rights of politics -- how would that be possible if Grandma has all the money? As far as I know, there's little concerned with "politics" in Moso society, unlike the outerworld, and if any, it is shared by both genders.

 * Indeed. Cai Hua's book says the opposite: that the elite were matrilineal as well, but married in order to fit in with the Empire. Evidence cited for this is that once the Na ruler's title was removed due to Communism, his family reverted to the 'walking marriage' type relationship. I would suggest deleting this section unless some evidence for it can be found. Ajb (talk) 08:23, 19 August 2010 (UTC)

 * "Indeed. Cai Hua's book says the opposite: that the elite were matrilineal as well, but married in order to fit in with the Empire."
 * Cai Hua's book clearly states that the elite practiced a bilateral system of wealth distribution, with sons inheriting property and social status from fathers and daughters inheriting property and social status from their mothers. This part is even clearly stated in the current version of the article, with citations to Hua's book:
 * "An important historical fact often missed in studies of the Mosuo was that their social organization has traditionally been feudal, with a small nobility controlling a larger peasant population. The Mosuo nobility practiced a "parallel line of descent" that encouraged cohabitation, usually within the nobility, in which the father passed his social status to his sons, while the women passed their status to their daughters. Thus, if a Mosuo commoner female married a male serf, her daughter would be another commoner, while her son would have serf status."
 * This is further supported by anthropologist Ryan Ellsworth's citation of Hua's book in his negative review of sex at dawn:
 * https://journals.sagepub.com/doi/10.1177/147470491100900305?icid=int.sj-full-text.similar-articles.1
 * "It also bears mentioning that the primary ethnographer describes the Musuo nobility as having traditionally practiced a bilateral system of descent with wealth and status being transmitted from father to son (Hua, 2001)—hardly a situation where paternity certainty would have been a nonissue."
 * As far as I can see, there is no evidence of Hua stating that the elite were matrilineal and that they reverted back to their walking marriages. Unless you can provide evidence for these claims, I would suggest you refrain from making unwarranted assumptions about Mosuo history. This topic is already controversial enough due to sensationalism and misrepresentation of Mosuo culture, as stated in the Myths section. The last thing we need is even more muddying the waters and reducing the reliability of this article. Ducornius (talk) 15:06, 7 June 2024 (UTC)

The Mosuo people are not a separate ethnic group in China, they are Mongolians
The article about the Mosuo people is inaccurate and based on anecdotes rather than factual information. There is a very good page in Chinese at Baidu, which is well written with direct information from the Mosuo people themselves. Please see this page at http://baike.baidu.com/view/262213.htm

In addition, the China Central TV aired a documentary on the Mongolians living in Sichuan in 2008. The Television crew got into great length in visiting Mosuo villages and interviewing the people. When asked who they were, the villagers all answered "we are Mongolian". They showed them some historical artifacts, told them about their story, and at the end showed them their personal ID cards, pointing to the word "Mongolian" at the "Ethnicity" column on the card.

In addition, there have been a few good articles written about the Mosuo people. One was jointly written by the two people in that TV crew, Mr Almaz Borjigin and Ms Bing Lin (copies of the article are available on request). This article, entitled "Mongolians far away from the steppes - in Chinese 远 离 故 乡 的 蒙 古 人", goes into great details about the origin of the Mosuo people and their matriarchal tradition.

Thus, it is essential that all pages related to the Mosuo people be re-written to reflect the facts and respect these people's personal dignity.

 * I think there are certainly people descended from Mongols (from the time of the Yuan) living in Sichuan, the Mosuos are not these people. Their languages are also very different. 81.129.180.47 (talk) 00:37, 22 April 2013 (UTC)

 * In the traditional Chinese way of thinking so are all non Chinese people a kind of Mongolians. Think not so much of it.Jesper7 (talk) 06:44, 22 April 2013 (UTC)

 * I mean there are really still people descended from Mongols (note Mongols rather than Mongolian) living there who still speak the Mongol language. The Mosuo language is not a Mongol language. 81.129.180.47 (talk) 14:52, 22 April 2013 (UTC)

This discussion of whether the Mosuo are a separate ethnic group or are Mongolian seems misplaced. They could clearly be both. This is not a claim, just an observation. One ethnic group can clearly be a subgroup of another. Treating ethinic classifciations as mutuallly exclusive categories makes no sense. As for their identity cards, it is a widespread phenonmenon in oppressive nations to miscategorize peoples ethnicity as a way of erasing them without the mess of committing genocide. Gbambo (talk) 05:29, 29 December 2014 (UTC)

 * It might be more helpful to think of ethnicity as a sort of 'clade' system with the ability for overlap. Especially since ethinicity can get really messy and can be misleading. 66.45.157.213 (talk) 22:40, 6 April 2015 (UTC)

Do Mosuos who move away still practise these traditions?
Do young Mosuos who move away to other parts of China or indeed to other parts of the world still practise their "marriage" customs because I can see men outside of their world wanting to take advantage of Mosuo women, especially young women? Also do European preachers and evangelists see the life-style of Mosuos as sinful? 81.129.180.47 (talk) 00:43, 22 April 2013 (UTC)
 * European preachers and evangelists do not respect indigenous peoples and fighting all their traditions and customs.Jesper7 (talk) 06:34, 22 April 2013 (UTC)
 * Individuals who move to foreign countries must follow the customs prevailing in the country.Jesper7 (talk) 06:34, 22 April 2013 (UTC)

The Fall (TV series)
in the first 5 minutes of the pilot episode of The Fall (british crime drama starring Gillian Anderson) there are 2 characters on a date at a bar talking about marriage and children and settling down and one of them bring up the Mosuo, mentions their walking marriages, but then she says that their language(s?) "have no words for war, murder or rape and there are no jails".

is this just another instance of romanticizing an indigenous culture?

i may be using indigenous incorrectly here.. i know nothing about the mosuo or anthropology for that matter.. being from north america i'm seeing it through our long ugly history of mistreatment. ≈Sensorsweep (talk) 19:06, 21 May 2013 (UTC)
 * In English you have only few letters but a word for all thing. In Chinese you have many letters but have need of sentence to express complex concepts.
 * Men who live in a female-dominated society, will try to behave as women to gain acceptance and respect. And when women do not kill, rape or war, so the men will avoid this. Men kill, rape or war to get for other men's respect.Jesper7 (talk) 21:34, 5 June 2013 (UTC)

The prior comment makes claims that I am unaware of being settled anthropological findings. Violence, especially institutional violence like war, may appear to be male behavoirs simply because societies have routinely made the same logical apportionment of duties maong the genders. A society that makes women wage war risks everything, since loss of a generation of women means loss of one's entire future, since large numbers of women are needed to repopulate a society, while only a handful of men is necessary to do so. Men are also stronger, which for most of history was an essential element of waging successful war. As for the fact there is much less murder and rape, is this not a general commonality among people living remote rural lives of subsistence? No one has anonymity for one thing is such a society. Gbambo (talk) 05:39, 29 December 2014 (UTC)

 * This isn't to mention that one really famous matrilineal society, the Iroquois, pretty routinely attacked other groups back in the day (and were known to torture captives to death). They didn't wage the same type of warfare that the Old World was known for, but they raided neighbors quite often and even had a way of replacing fallen warriors with captured men. Admittedly, warfare was carried out by men (who also were hunters). The Canella, another matrilineal society, was also very aggressive in the days before they were conquered. And after, there are known instances of gang rapes. Though to be clear, the level of violence, torture, and rape, even between tribes, was nothing like what we see from Europeans (and their descendants). And it is contested if even the most violent of small scale groups can match the violence (by scale) that we see among much larger state-societies. 66.45.157.213 (talk) 22:31, 6 April 2015 (UTC)

"Walking marriage" merger?
"Walking marriage" is now just a redirect to this article, but it used to have some content that is not in this article, visible at. Can and should it be merged into this article, or should it be reverted to a standalone article that covers similar customs in other cultures? — Preceding unsigned comment added by 80.192.180.160 (talk) 22:27, 17 July 2013 (UTC)

 * If there are other known instances I think it should probably have its own article as long as it goes into some degree of depth.66.45.157.213 (talk) 22:34, 6 April 2015 (UTC)

It is not a myth
What a surprise that western men cannot comprehend a society in which they are not central and do not hold absolute power, where they cannot rule over women and children. Of course you must declare such a social template as non existent. How could you possibly live with the idea that women do not really need you? Pathetic. — Preceding unsigned comment added by 27.32.84.190 (talk) 09:52, 4 April 2015 (UTC)

Barted-based?
I'm having trouble with this statement because, from what I'm aware, very few societies have true 'barter' economies, though there might be a few exceptions here and there (that I'm completely unaware of). Most of the time barter is either utilized in situations where war/violence would be the alternative or where people are used to having money but suddenly don't, which doesn't seem to be the case here (I'm pulling from David Graeber). As it is, how goods are moved around from person to person among the Na/Mosuo doesn't seem to be very well described, especially in the economic section (where you'd expect to find it).

And the source that we have that states that the Na/Mosuo are barter-based is encyclopedic in nature. I can't find their source material either. And it doesn't help that I can't seem to find who exactly is behind the site. Just a mysterious "Lugo Lake Mosuo Cultural Development Association" without any associated names or organizations. I have contacted them for their source material and to expand on what they mean by "Barter-based." Hopefully the answers I get will give me a chance to improve the article. In the mean time, does anyone know of any sources on the Na/Mosou that'll help us improve the economic section?66.45.157.213 (talk) 21:53, 6 April 2015 (UTC)

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Household arrangements
In the early '90s I spent 3 days at Lake Lugu and stayed in a traditional family home. The matriarch had a bed on top of a raised chest in the communal dinning and kitchen area. This was because it was in the warmest room in the house (at the time there was snow on the mountain passes) and we were told that the large chest under the bed contained the family treasures. Young women had the rooms nearest the gate that entered the courtyard enclosed by the house. This was so that their boyfriends could visit during the night without disturbing the rest of the family. In some cases men did spend time with their wife's family but were always on call by their maternal family to help with such things as harvesting, working the fields, et. Gambalunga (talk) 12:43, 22 February 2022 (UTC)

title: Talk:Mosuo


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Category:Mountain ranges of Asia

Mountain ranges of Asia.

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

title: Category:Mountain ranges of Asia


text: User talk:81.156.103.189

title: User talk:81.156.103.189


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Janice Pennington

Janice Maurine Pennington (born July 8, 1942) is an American former model and was one of the original "Barker's Beauties" models on The Price Is Right. As its longest-running model, Pennington was with The Price Is Right from the show's premiere in 1972 until 2000. She was also Playboy magazine's Playmate of the Month for the May 1971 issue. She is the older sister of fellow model Ann Pennington and the cofounder of the Hollywood Film Festival.

Personal life
Pennington was born in Seattle, Washington. She has been married three times, and her first marriage was to Glenn Jacobson, with whom she appeared in a Spring 1967 episode (exact date unknown) of the daytime version of To Tell the Truth.

Her second husband was German mountain climber Friedrich "Fritz" Stammberger, who disappeared in Afghanistan in 1975 while mountain climbing. After years of searching, Pennington speculated that Fritz had been helping the CIA establish mountain bases along the Afghanistan-Pakistan border and was killed during a battle with Soviet forces.

In 1984, Pennington married writer Carlos de Abreu, a native of Mozambique.

Pennington was a member of a music group called The Models who released a single in 1967.

The Price Is Right
For 29 years, Pennington served as a model on The Price Is Right, handing the microphone to Bob Barker at the start of more than 5,000 shows. She also handed off to Dennis James and Tom Kennedy while the show was in syndication in 1972–77 and 1985–86, respectively.

During a 1976 syndicated episode, host Dennis James called the mountain-climber character in the Cliff Hangers game Fritz, unaware that Pennington's husband Fritz Stammberger had disappeared while mountain climbing the previous year. As the contestant lost the game and the mountain-climber figure tumbled over the cliff, James shouted "There goes Fritz!," causing Pennington to run from the stage in tears.

In June 1988, a camera hit Pennington, knocking her unconscious. She was taken to a hospital and taping of the episode resumed after 45 minutes. Pennington's resulting surgery left her with scars and one shoulder shorter than the other; as a result, she could no longer wear swimsuits on the show. A substitute model took Pennington's place during her recovery from the injury.

Pennington's last episode of The Price Is Right was the December 13, 2000, episode following the show's takeover by Pearson Television earlier in the year. She signed a confidential settlement agreement.

Pennington and Barker were generally on better terms with each other than Barker was with the other models, who were both involved in lawsuits against him. Barker praised Pennington for her defense of him following a sexual harassment lawsuit from fellow model Dian Parkinson in a 2002 interview with Larry King Live. The few positive words he had in regard to the classic Barker's Beauties during a USA Today interview discussing his retirement centered around Pennington, in which he expressed empathy for her in the wake of Stammberger's disappearance and praised her as "very brave;" he then asked to change the subject, not wanting to address the "disgusting" lawsuits against him. In an interview with Entertainment Tonight following Barker's death in August 2023, Pennington noted that she had not spoken to Barker since her departure, but that she held no ill will toward him and spoke positively of her tenure on the show and her experience with Barker.

title: Janice Pennington


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Talk:Mallatobuck

Malla
She was a Wookiee too.
 * Oh, my! I think I'll die of shock!

anyone has a crush on malla... say aye
 * Aye! Henri Tapani Heinonen 07:05, 8 November 2005 (UTC)
 * Aye! I'd have plenty of time to see her, since Chewbacca is away basically all year. What a horrible father! I could take his place!(Though I'm afraid Chewbacca might pull my arms out of my sockets if he ever found out.) :( The Wookieepedian 11:04, 8 November 2005 (UTC)

Fair use rationale for Image:Malla-HS.JPG
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BetacommandBot (talk) 14:55, 8 March 2008 (UTC)

title: Talk:Mallatobuck


text: Talk:La Mega Media

title: Talk:La Mega Media


text:
Fredrikstad Fortress

Fredrikstad fortress (Fredrikstad festning) was a fortification in Fredrikstad, Norway. It was the base of the Østfold Regiment, with defence related responsibilities for the east side of Oslofjord.

History
Fredrikstad Fortress was constructed between 1663 and 1666 by the officer Willem Coucheron and his son Anthony Coucheron following the order of the Dano-Norwegian King Frederick II. A temporary fortification had previously been built on the site during the Torstenson War (1644–1645) between Sweden and Denmark–Norway.

The first commander was appointed 6 January 1662; he was Lieutenant Colonel Johan Eberhard Speckhan, succeeded by Johan von Fircks in 1663. Besides the fortress the prison works was also under the supervision of the commander of Fredrikstad fortress. In 1716 the fortress was used by the naval hero Peter Tordenskjold when he attacked the Swedish fleet during the Battle of Dynekilen.

The only time the fortress were attacked was during the Swedish–Norwegian War (1814). The fortress, under the command of Nils Christian Frederik Hals, capitulated on 4 August 1814.

The fortress was closed in 1903, but continued to serve as a garrison. Fredrikstad fortress is unique in Norway by being the only fortress that is preserved as it was. The remaining military installations in Fredrikstad were closed in 2002 and today the fortress with its mix of old buildings and art exhibitions is very popular for visitors.

Fortifications
The fortifications in Fredrikstad included:
 * Kongsten fort
 * Isegran fort
 * Cicignon fort
 * Huth fort
 * Akerøya fort
 * Slevik battery

Other sources

 * Lisk, Jill The Struggle for Supremacy in the Baltic: 1600–1725 (Funk & Wagnalls, New York, 1967)
 * Oppegaard, Tore Hiorth Østfold regiment, 1996

title: Fredrikstad Fortress


text:
Kirby's Star Stacker

Kirby's Star Stacker is a 1997 puzzle video game developed by HAL Laboratory and published by Nintendo for the Game Boy.

It received a remake for the Super Famicom in Japan.

Gameplay
Kirby's Star Stacker is similar in many respects to other falling block puzzle games that were around at the time of its release, most notably Soldam. The goal of the game is to earn as many stars possible by matching pairs of blocks (also referred to as friends in-game) that fall from the top of the play area. There are three types of blocks, all based on Kirby's friends from Kirby's Dream Land 2: Rick the hamster, Coo the owl, and Kine the fish. Stars are scored by sandwiching the stars between two matching blocks. When stars are scored, they disappear from the play area along with the pair of blocks enclosing them. The game is lost when the falling blocks reach the top of the play area (middle rows only), so it is critical to eliminate as many blocks as possible by scoring stars.

Gameplay modes
There are four game modes in Star Stacker.

 * Round Clear - this is the main game, split into five difficulty modes (Normal, Hard, Very Hard, Super Hard, and Insane), each with a certain number of rounds. Rounds are cleared by eliminating a set number of stars. Each stage takes on a theme, such as a forest or outer space. When each round is cleared, the player is rewarded with special artwork using the themes of each stage.
 * VS - the multiplayer mode, which requires two cartridges of the game, one for each player.
 * Challenge - an endless mode. The object is to eliminate as many stars as possible before the stack of blocks reaches the top of the screen; a hand raises up the set of blocks, introducing a new row. Like Round Clear, in-game artwork is awarded depending on the number of stars collected, often encouraging the player to try harder next time (until the final picture is received).
 * Time Attack - eliminate as many stars as possible in three minutes.

There is a high score table for the Challenge and Time Attack modes, showing the top three scores for each mode.

Kirby no Kirakira Kids
Kirby no Kirakira Kids (カービィのきらきら きっず - Kirby's Sparkling Kids), also commonly referred to as Kirby's Super Star Stacker, is a video game released in 1998 for the Super Famicom; ROMs for the game were distributed via the Nintendo Power flash RAM service, before the game was given a standard cartridge release a year later on June 25, 1999. Kirby no Kirakira Kids is an SNES remake of Kirby's Star Stacker with nearly identical gameplay. The point of the game is to remove falling star blocks by placing matching animal friends (Rick, Coo, and Kine) at either end. One of the primary enhancements is story mode, in which Kirby faces several opponents from other Kirby games (mostly from Kirby Super Star). The game's title is exactly the same as the Japanese title of the Game Boy version of Kirby's Star Stacker. There were plans to release the game overseas, but they were halted after Nintendo of America stopped shipping SNES games in 1997, leaving the game Japan-exclusive.

This version was released on the Wii Virtual Console in Japan on January 5, 2010, and on the Nintendo Switch Online service on July 21, 2022 in Japan, and on September 6, 2023 for the first time in the West under the Game Boy game's western title.

title: Kirby's Star Stacker


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Longfellow House–Washington's Headquarters National Historic Site

The Longfellow House–Washington's Headquarters National Historic Site (also known as the Vassall-Craigie-Longfellow House and, until December 2010, Longfellow National Historic Site) is a historic site located at 105 Brattle Street in Cambridge, Massachusetts. It was the home of noted American poet Henry Wadsworth Longfellow for almost 50 years, and it had previously served as the headquarters of General George Washington (1775–76).

The house was built in 1759 for Jamaican plantation owner John Vassall Jr., who fled the Cambridge area at the beginning of the American Revolutionary War because of his loyalty to the king of England. George Washington occupied it as his headquarters beginning on July 16, 1775, and it served as his base of operations during the Siege of Boston until he moved out on April 4, 1776. Andrew Craigie, Washington's Apothecary General, was the next person to own the home for a significant period of time. He purchased the house in 1791 and instigated its only major addition. Craigie's financial situation at the time of his death in 1819 forced his widow Elizabeth to take in boarders, and one of those boarders was Henry Wadsworth Longfellow. He became its owner in 1843 when his father-in-law Nathan Appleton purchased it as a wedding gift. He lived in the home until his death in 1882.

The last family to live in the home was the Longfellow family, who established the Longfellow Trust in 1913 for its preservation. In 1972, the home and all of its furnishings were donated to the National Park Service, and it is open to the public seasonally. It presents an example of mid-Georgian architecture style.

Early history
The original house was built in 1759 for Loyalist John Vassall Jr., owner of a slave-labor sugar plantation in Hanover, Jamaica. He inherited the land along what was called the King's Highway in Cambridge when he was 21. He demolished the structure that had stood there and built a new mansion, and the home became his summer residence with his wife Elizabeth (née Oliver) and children until 1774. His wife's brother was Thomas Oliver, the royal lieutenant governor of Massachusetts who moved to Cambridge in 1766 and built the Elmwood mansion. Vassall, who kept an usually high number of people enslaved on the property, served for a time as a warden of nearby Christ Church. Vassall's house and all his other properties were confiscated by Patriots in September 1774 on the eve of the American Revolutionary War because he was accused of being loyal to the King. He fled to Boston and later to England where he died in 1792.

The home was used as a temporary hospital in the days after the Battles of Lexington and Concord. Colonel John Glover and the Marblehead, Massachusetts Regiment occupied the house as their temporary barracks in June 1775. General George Washington, Commander-in-Chief of the newly formed Continental Army, initially used the Benjamin Wadsworth House at Harvard College as his headquarters, but he decided that he needed more space for his staff; he moved into the Vassall House on July 16, 1775, and used it as his headquarters and home until he departed on April 4, 1776. During the Siege of Boston, he found the view of the Charles River from the house particularly useful. The home was shared with several aides-de-camp, including colonel Robert H. Harrison. Washington was visited at the house by John Adams and Abigail Adams, Benedict Arnold, Henry Knox, and Nathanael Greene. In his study, he also confronted Dr. Benjamin Church with evidence that he was a spy. It was in this house that Washington received a poem written by Phillis Wheatley, the first published African-American poet. "If you should ever come to Cambridge", he wrote to her, "I shall be happy to see a person so favored by the Muses".

Martha Washington joined her husband in December 1775 and stayed until March 1776. She brought with her Washington's nephew George Lewis as well as her son John Parke Custis and his wife Eleanor Calvert. On Twelfth Night in January 1776, the couple celebrated their wedding anniversary in the home. Mrs. Washington reported to a friend that "some days we have [heard] a number of cannon and shells from Boston and Bunkers Hill". She used the front parlor as her personal reception room, still furnished with the English-made furniture left behind by the Vassalls. The Washingtons also had several servants, including a tailor named Giles Alexander, and several slaves including "Billy" Lee. They also entertained very often. Surviving household accounts show that the family purchased large quantities of beef, lamb, wild ducks, geese, fresh fish, plums, peaches, barrels of cider, gallons of brandy and rum, and 217 bottles of Madeira wine purchased in a two-week period.

Washington left the house in April 1776. Nathaniel Tracy had made a great fortune as one of the earliest and most successful privateers under Washington, and he owned the house from 1781 to 1786. He then went bankrupt and sold it to Thomas Russell, a wealthy Boston merchant who occupied it until 1791.

Craigie family and boarders
Andrew Craigie had been the first Apothecary General of the American army, and bought the house in 1791. He hosted Prince Edward, Duke of Kent and Strathearn in the ballroom; Prince Edward was the father of Queen Victoria. Craigie married Elizabeth while living in the house; she was the daughter of a Nantucket clergyman and only 22 years old, 17 years younger than he.

Craigie overspent trying to restore the home, and left Elizabeth in great debt when he died in 1819. She took in boarders to support herself, most often people connected to nearby Harvard University. Short-term residents of the home included Jared Sparks, Edward Everett, and Joseph Emerson Worcester. Sparks moved into the home in April 1833 while he was preparing a biography of Washington based on original documents. He recorded in his journal: "It is a singular circumstance that, while I am engaged in preparing for the press the letters of General Washington which he wrote at Cambridge after taking command of the American army, I should occupy the same rooms that he did at that time." Another lodger was Sarah Lowell, an aunt of James Russell Lowell.

Longfellow moved to Cambridge to take a job at Harvard College as Smith Professor of Modern Languages and of Belles Lettres, and rented rooms on the second floor of the home beginning in the summer of 1837. Elizabeth Craigie initially refused to rent to him because she thought that he was a student at Harvard, but Longfellow convinced her that he was a professor there, as well as the author of Outre-Mer, the very book that she was reading.

Longfellow's new landlady had earned a reputation for being eccentric and often wore a turban. In the 1840s, Longfellow wrote about an incident where canker-worms were devastating the elm trees on the property. Elizabeth Craigie "would sit by the open window and let them crawl over her white turban. She refused to have the trees protected against them & said, Why, sir, they have as good a right to live as we—they are our fellow worms". He wrote to his father in August 1837, "The new rooms are above all praise, only they do want painting." The rooms that he rented were the same ones once used personally by George Washington while it was his headquarters, and he wrote to his friend George Washington Greene: "I live in a great house which looks like an Italian villa: have two large rooms opening into each other. They were once Gen. Washington's chambers".

The first major works that Longfellow composed in the home were Hyperion, a prose romance likely inspired by his pursuit for the affections of his future wife Frances Appleton, and Voices of the Night, a poetry collection which included "A Psalm of Life". Edward Wagenknecht notes that it was these early years at the Craigie House which marked "the real beginning of Longfellow's literary career". His landlady, Elizabeth Craigie, died in 1841.

Longfellow family

Joseph Emerson Worcester leased the property from Elizabeth Craigie's heirs after her death, and he rented the eastern half to Longfellow. Nathan Appleton purchased the house in 1843 for $10,000; Longfellow married his daughter Frances, so Appleton gave him the house as a wedding gift. Longfellow's friend George Washington Greene reminded them "how noble an inheritance this is — where Washington dwelt in every room". Longfellow was proud of the connection to Washington and purchased a bust of him in 1844, a copy of the sculpture by Jean-Antoine Houdon.

Longfellow lived in the house for the next four decades, producing many of his most famous poems including "Paul Revere's Ride" and "The Village Blacksmith", as well as longer works such as Evangeline, The Song of Hiawatha, and The Courtship of Miles Standish. He published 11 poetry collections, two novels, three epic poems, and several plays while living in this house, as well as a translation of Dante Alighieri's Divine Comedy. He and his wife most often referred to it as "Craigie House" or "Craigie Castle".

Longfellow oversaw the creation of a formal garden, and his wife oversaw decorating the interior. She purchased several items from Tiffany & Co. in New York, as well as $350 worth of carpets. They installed central heating in 1850 and gaslight in 1853. The family hosted artists, writers, politicians and other famous people. Specific visitors included Charles Dickens, William Makepeace Thackeray, singer Jenny Lind, and actress Fanny Kemble. Emperor Dom Pedro II of Brazil also visited the house privately and requested the company of Longfellow, Ralph Waldo Emerson, Oliver Wendell Holmes Sr., and James Russell Lowell. The couple also raised their three daughters and two sons in the home. They stayed in the home until their respective deaths but spent their summers after 1850 in Nahant, Massachusetts. Longfellow often wrote in his first-floor study, formerly Washington's office, surrounded by portraits of his friends, including charcoal portraits by Eastman Johnson of Charles Sumner, Ralph Waldo Emerson, Nathaniel Hawthorne, and Cornelius Conway Felton. He would write at the center table, at the desk, or in the armchair by the fire. His second wife Fanny died in the home in July 1861 after her dress accidentally caught fire. He attempted to quell the flames, managing to keep her face from burning, but he was burned on his own face and was scarred badly enough that he began growing a beard to hide it.

Preservation and current use
Longfellow died in 1882 and his daughter Alice Longfellow was the last of his children to live in the home. In 1913, the surviving Longfellow children established the Longfellow House Trust to preserve the home as well as its view to the Charles River. Their intention was to preserve the home as a memorial to Longfellow and Washington and to showcase the property as a "prime example of Georgian architecture".

The home was already becoming famous during the poet's lifetime as it was often printed alongside his works, in chromolitographs, and in gift-cards. Its fame continued to grow after Longfellow's death. By the 1890s, a company began manufacturing postcards and selling them in bulk for teachers to give away.

In 1962, the trust successfully lobbied for the house to become a national historic landmark. In 1972, the Trust donated the property to the National Park Service and it became the Longfellow National Historic Site and open to the public as a house museum. On display are many of the original nineteenth century furnishings, artwork, over 10,000 books owned by Longfellow, and the dining table around which many important visitors gathered. Everything on display was owned by the Longfellow family. The site was renamed to Longfellow House–Washington's Headquarters National Historic Site on December 22, 2010, to ensure that the connection to Washington was not lost in the memory of the general public.

The site also possesses some 750,000 original documents relevant to the former occupants of the home. These archives are open to scholarly research by appointment.

Across the street from the Longfellow House–Washington's Headquarters National Historic Site is the municipal park known as Longfellow Park. The park was left undeveloped as a way to preserve an unobstructed view of the Charles River from the house. In the middle sits a memorial by sculptor Daniel Chester French dedicated in 1914. In addition to a bust of the poet, a carved bas-relief by Henry Bacon depicts the famous characters Miles Standish, Sandalphon, the village blacksmith, the Spanish student, Evangeline, and Hiawatha. The monument is similar to one French designed for the street that leads to Sunnyside, the former home of Washington Irving.

In 1994, locals established the Friends of the Longfellow House, a nonprofit organization which raises funds to supplement federal support for the site and to assist with ongoing preservation projects.

Collections
According to the National Park Service, Longfellow House's museum collection and archives include "a rich and varied collection of artifacts and archival materials", including "[f] ine arts, decorative arts, furnishings, books, textiles and clothing, toys, tools, Asian art and artifacts, and more."

Architecture and landscape
The original 1759 house was built in the Georgian architectural style. The pair of large pilasters that frame the central entry portal created two side wings, also framed by large pilasters. The house is influenced by the English architect James Gibbs, who published his "Book of Architecture" in 1728. Gibbs demonstrated a melding of the English Baroque style with the new Palladian movement. This facade configuration effectively expressed the rising prosperity and status of John Vassall's family background. In 1791, Andrew Craigie added the two side porches and the two-story back ell and also expanded the library into a twenty by thirty foot ballroom with its own entrance. During the Longfellow family's time in the home, very few structural changes were made. As Frances Longfellow wrote, "we are full of plans & projects with no desire, however, to change a feature of the old countenance which Washington has rendered sacred".

The Longfellow House–Washington's Headquarters National Historic Site is noted for its garden on the northeast end of the property. Henry Wadsworth Longfellow oversaw the creation of the original garden, shaped as a lyre, shortly after his wedding. In 1845, he began refurbishing the garden in earnest and imported trees from England with help from Asa Gray. These trees included "a number of evergreens, among them a cedar of Lebanon and pines from the Himalayas, Norway, Switzerland and Oregon". The lyre shape proved impractical and a new design was made with the help of a landscape architect named Richard Dolben in 1847. The new design was a square surrounding a circle that was cut into four tear-shaped garden beds outlined by trimmed boxwood. Mrs. Longfellow referred to the shape as a "Persian rug".

After her father's death in 1882, Alice Longfellow commissioned two of America's first female landscape architects, Martha Brookes Hutcheson and Ellen Biddle Shipman, to redesign the formal garden in the Colonial Revival style. The garden was recently restored by an organization called Friends of the Longfellow House, which completed the final stage of its reconstruction, the historic pergola, in 2008.

Replicas
For a time, Longfellow's home was one of the most photographed and most recognizable homes in the United States. In the early twentieth century Sears, Roebuck and Company sold scaled-down blueprints of the home so that anyone could build their own version of Longfellow's home. Several replicas of Longfellow's home appear throughout the United States. One replica, simply called Longfellow House, still exists in Minneapolis. Originally built by businessman Robert "Fish" Jones, it currently serves as an information center for the Minneapolis Park System and is on the Grand Rounds Scenic Byway.

A full-scale replica of the house was built in Great Barrington, Massachusetts at the turn of the 20th century. This building is the only remaining full-scale replica of Longfellow's original home maintaining all the original historical character. There is also a replica in Aberdeen, South Dakota on Main Street.


text: User:J.N.

title: User:J.N.


text:
Ken Howard

Kenneth Joseph Howard Jr. (March 28, 1944 – March 23, 2016) was an American actor. He was known for his roles as Thomas Jefferson in 1776 (1972) and as high school basketball coach and former Chicago Bulls player Ken Reeves in the television show The White Shadow (1978–1981). Howard won the Tony Award for Best Featured Actor in a Play in 1970 for his performance in Child's Play, and won the Primetime Emmy Award for Outstanding Supporting Actor in a Miniseries or a Movie for his work in Grey Gardens (2009).

Howard had co-starring roles in the films Tell Me That You Love Me, Junie Moon (1970), Such Good Friends (1971), and The Strange Vengeance of Rosalie (1972). In the 1980s, he worked mostly in television, winning a Daytime Emmy Award for the CBS afternoon special The Body Human: Facts for Boys (1980). He later appeared in numerous character parts in films such as Clear and Present Danger (1994), The Net (1995), Michael Clayton (2007), and The Judge (2014).

Howard was elected president of the actors' union, Screen Actors Guild (SAG), in September 2009 and reelected to a second term, in September 2011. He was the last president of the Screen Actors Guild and the first president of the newly combined SAG-AFTRA union, after the Screen Actors Guild and the American Federation of Television and Radio Artists (AFTRA) voted to merge in 2012. He was reelected in 2015.

Early life
Howard was born on March 28, 1944, in El Centro, California, the son of Martha Carey (née McDonald) and Kenneth Joseph Howard, a stockbroker, being the elder of their two sons. His younger brother, the late Don Howard, was also an actor and director. His approximately 6-foot 6-inch (1.98 m) stature earned him the nickname "Stork" as a high school student. He grew up in Manhasset, New York, on Long Island.

The nickname "The White Shadow" was given to him by the Long Island press in 1961, as, at age 17, Howard was the only white starter on the Manhasset High School varsity basketball team.

A member of the National Honor Society in high school, Howard turned down several offers of basketball scholarships in favor of a more focused academic education. He graduated in 1966 from Amherst College, where he served as captain of the basketball team. He was also a member of the a cappella singing group The Zumbyes. He attended Yale School of Drama but left to make his Broadway debut before completing his master's degree – which he achieved in 1999.

Theater
Howard began his career on Broadway in Promises, Promises with Jerry Orbach. In 1970, he won a Tony Award as Best Supporting or Featured Actor (Dramatic) for Child's Play. Howard later starred on Broadway as Thomas Jefferson in 1776  and reprised the role in the 1972 film. His other Broadway appearances included Seesaw in 1973 and The Norman Conquests. Howard portrayed several U.S. presidents in the 1975 Broadway musical 1600 Pennsylvania Avenue and appeared as Warren G. Harding in Camping with Henry and Tom in 1995. He appeared in legitimate theater in many cities, most recently as Tip O'Neill in a one-man show According to Tip, at the New Repertory Theatre in Watertown, Massachusetts.

Television
On television, Howard appeared as Ken Reeves, a Los Angeles high school basketball coach, in The White Shadow, produced by Bruce Paltrow in 1978. Howard had the starring role in the 1973 TV series Adam's Rib opposite his good friend (and Paltrow's wife) Blythe Danner, who also played wife Martha to his Thomas Jefferson in the film version of 1776. He starred in The Manhunter, a crime drama that was part of CBS's lineup for the 1974–75 television season.

Howard starred in the TV movie Father Damien in 1980 (in which he replaced David Janssen in the title role after Janssen died a few days after the movie started production) and won a Daytime Emmy Award in 1981 for his performance as the ideal father in the CBS afternoon special The Body Human: Facts for Boys. Howard's additional credits included "Sidney Sheldon's Rage of Angels, 1983", the 2000 miniseries Perfect Murder, Perfect Town, and the feature film Dreamer: Inspired by a True Story, both co-starring Kris Kristofferson. He played the title character in the 1984 American Playhouse production of Mark Twain's Pudd'nhead Wilson, having earlier played Twain on Bonanza. Later, he appeared as Garrett Boydston in Dynasty and its spin-off The Colbys. In the early 1990s, he appeared on Murder, She Wrote and, from 2001–04, in Crossing Jordan as the title character's father. In 2007, he appeared in the Jimmy Smits series Cane.

Howard guest-starred on numerous television dramas. He was guest villain in Hart to Hart Returns, a 1993 made-for-TV movie. He also appeared in season one of The West Wing as President Bartlet's first choice for US Supreme Court Justice in the episode "The Short List". His other dramatic guest roles included NYPD Blue, The Practice, Boston Legal, Cold Case, Dirty Sexy Money, Eli Stone, Brothers and Sisters, Law & Order: Special Victims Unit, Curb Your Enthusiasm, Fairly Legal, Crossing Jordan, The Closer, Blue Bloods, The Golden Girls, The Office, and 30 Rock.

Film
Howard made his movie debut in 1970, in Tell Me That You Love Me, Junie Moon, opposite Liza Minnelli. Numerous dramatic and comedic movie roles followed, including: Otto Preminger's Such Good Friends with Dyan Cannon and Jennifer O'Neill, 1776, The Strange Vengeance of Rosalie, Independence, Second Thoughts, Oscar with Sylvester Stallone in 1991, Ulterior Motives, Clear and Present Danger with Harrison Ford in 1994, The Net with Sandra Bullock in 1995, Tactical Assault, Dreamer: Inspired by a True Story, and In Her Shoes in 2005.

In 2007, Howard appeared again with Stallone in Rambo, and in George Clooney's Michael Clayton. In 2010, he starred in The Numbers Game with Steven Bauer. He next appeared as Harlan F. Stone in Clint Eastwood's J. Edgar.

He gave an acclaimed performance as Phelan Beale in the 2009 HBO film Grey Gardens, playing opposite Jessica Lange, for which he received an Emmy Award. His last films were Better Living Through Chemistry (2013), A.C.O.D.(2013), The Judge (2014), The Wedding Ringer (2015) and the biographical comedy-drama film Joy (2015).

Ken Howard was elected the National President of the Screen Actors Guild on September 24, 2009.

Author
Howard was the author of the 2003 book Act Natural: How to Speak to Any Audience, based on the drama courses he had taught at Harvard University. He was a popular reader for audiobooks.

Personal life
Howard was married three times. His first wife was actress Louise Sorel (m. 1973–75). His second wife was writer and advice columnist Margo Lederer (m. 1977–91). His final marriage was to stuntwoman Linda Fetters Howard (m. 1992–2016).

In 2000, Howard underwent a kidney transplant; the donor was family friend Jeannie Epper, with whom Linda had worked in the stunt community.

Death
In 2007, Howard was diagnosed with stage four prostate cancer. In March 2016, he was hospitalized in Valencia, California, with shingles, where he died on March 23, five days before his 72nd birthday. He was the first and,, the only Screen Actors Guild or SAG-AFTRA national president to die in office.

George Clooney, in whose 2007 legal thriller, Michael Clayton, Howard appeared, remembered having met him for the first time, in 1983 at 20th Century Fox, as a fan of The White Shadow.

title: Ken Howard


text:
User talk:Sprotch

Welcome
Hi and welcome to wikipedia. I hope you like it and decide to stay. Here are some handy links for newcomers. Also you can sign your name on talk pages and vote pages with three tildes like this ~~~, and your name with a time stamp with four like this ~~~~. If you have any questions, ask me on my talk page.Howabout1 Talk to me! 21:00, July 10, 2005 (UTC)
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The UK as a superpower.
The UK may never have been described as a superpower, but I'm pretty certian that the British Empire is frequently described as such. In fact, if you look further down in the article, it describes the British Empire as a superpower, and cites a source for that statement. ONUnicorn 17:04, 18 August 2006 (UTC)
 * I didn't reverse the statement. ONUnicorn 14:20, 21 August 2006 (UTC)

Ferguson on Hyperpowers
I'm more than happy to give you my reading of the piece.

First and foremost this is a comparison between the British Empire and the US. It is not a treatise on 'hyperpower'. Having looked at it in detail, I'm not sure that it can be quoted as a source - it simply does not address the concept. Perhaps, examining the comparitive analysis in the piece, we could conclude that the UK and US are equal/equivalent in power - that if the US is a hyperpower the UK must have been too, but I think that would conflict with WP:OR. Anyway...

Hegemony is the chief concept in this article. This isn't about empire, it's a question of global leadership as defined in the article. This is an important point. I approached this article with my own conception of international power in mind, but it it theirs that we must use to properly understand the arguments.

The 'British Myth' section deals with the opinions of the authors of the book 'Two Hegemonies' (the 'UK had a brief moment of hyperpower' view actually comes from a Patrick Karl O'Brien). These authors are largely of the opinion that the US surpassses the Empire eg. lack of foreign (ie. European) intervention (UK being a sea based power with relatively small army), contemporary US economy outperforms UK's, US influence in WTO/IMF etc, etc.

The 'Recluctant Reader' section contains Ferguson's own opinion. Ferguson criticises this conclusion, based, as he sees it, on excessive reliance upon financial considerations. Instead he points to: Germany and Japan's economic v. political power shows that more of one does not lead to more of the other, the greater willingness of the UK to exercise power (given the reluctance of the US to be thought of as doing anything remotely imperialistic). US has larger economy than UK, the US is insular (UK had 15 million emigrants living abroad, US has 4 million), UK spent more time/money on imperial defence/strategy than US spends. The US might exercise power (especially military) but they don't like doing it, as a result they often don't act when it's open for them to do so - unlike the UK which had no such qualms.

All this rounds off with criticism of the concept of hegemony, as neglecting military and cultural aspects of power in favour of economic. The end result is inconclusive. Does it answer any questions re. hyperpowers? No. Can we make any inferences from this article? Well, I accept Ferguson's analysis of the faultiness of 'hegemony' as a measure - there's more to power than economics and in many other areas the UK surpasses today's US. I'm sure that this piece would give fertile grounds for argument and speculation on the talk page, but the problem is that we are constrained by WP:OR.

In conclusion, I am now persuaded that the UK of 100 years ago and the US of today occupy largely the same position re. the rest of the world. In blunt terms, the UK was a hyperpower (much as I dislike the term). But I agree with you that this paper is no source for that contention.

X damr talk 12:28, 23 August 2006 (UTC)

 * Thanks very much for your opinion. I realise now that I had not read the article properly myself. Incidentally, my own opinion after reading this article remains that the UK of 100 years ago was rivalled by France, Germany, the USA, the Austro-Hungarian Empire, Holland, Russia, Spain and Portugal.  It was a time of great powers, not super or hyper powers.  The US of today is unrivalled. [Addendum: I've just read most of the talk page on "British Empire". They seem to have reached the conclusion that Great Power was the word used at the time and that super power is anachronic.]Sprotch 13:23, 23 August 2006 (UTC)

Hypermarket
You wrote ''Would you recommend that I disengage for a while? I did not feel that my interventions warranted Tuxide's banner and comment.''

 * I've dropped a note on Tuxide's talk page, saying that I also didn't understand why the banner and comment were there, and asking that it be moved if it pertained more to another section (as I think it does). I've reviewed the section where he posted it, and, quite frankly, I found it to be almost a model of a productive, civil discussion.

 * I do think that your (understandable) frustration has resulted in comments about Caldorwards4 that are too focused on him as a person, and if you want to, we could go over some of those comments and I could suggest wording that would have conveyed the constructive parts of what you felt was a problem without violating procedures such as WP:AGF. But we don't need to rehash the past if you don't want to.

 * So, to answer your question, no, I don't recommend your disengaging. I would say yes if, for example, this were a raging battle (a couple of editors on each side), but it's pretty slow, and Caldorwards4 seems to be rethinking his approach (which was revert but don't discuss). What you might want to do, if you see something you don't like (but can live with), is to wait a day or so and see what other editors do.  I've got the article on my watchlist, and I have no problems with reverting an edit of Caldorforwards4 if I think it's not constructive.   John Broughton  |  Talk

 * You're welcome. A couple of (probably not) final suggestions, for editing (in general):
 * Pick your fights. If someone you've been having difficulties with makes a minor change (say, rewords a sentence), and you think it makes the article worse, but not that much worse, let it go.  Another editor is likely to fix it at some point in the future, anyway.  Save your time and energy for things that are really important.
 * Look for compromises: if someone makes an almost-totally worthless edit (in your opinion), try to figure out why: was something not clear? something not included? some nuance missing?  Then reword the edit so that the article addresses the other editor's concern without including (most of) the worthless stuff.  This is, admittedly, much more difficult than simply reverting an edit, so I sometimes don't follow this advice when I see an anonymous IP edit (without an edit summary, typically) that is mostly worthless.  As for difficulty, this approach is challenging because (a) you have to put yourself in the other editor's shoes, and (b) you have to find wording that you can live with that also addresses (to some extent) the other editor's concern.  But it's normally worth it, because it increases significantly the chance of (some degree of) a harmonious working relationship.   John Broughton  |  Talk 14:12, 8 December 2006 (UTC)

 * Maybe I completely missed something, but the latest set of edit revisions seemed to be about whether or not to include one note in the heading section. I looked at the cited source, and, quite frankly, it seemed not to that relevant to the sentence it was included in (I didn't read the entire article because it requires a paid subscription).  So I added it back to the article in a different place, where it was relevant.

 * If there is more to the matter that I've missed, why don't you post a note here? (It's on my watchlist; if I don't respond in a day or two, drop me a note.) Quite frankly, whatever disagreements the two of you are having look quite mild compared to most edit wars I've seen, and while one could argue that C--- should post (more) to the talk page, he is doing (mostly) doing edit summaries (so, some explanation).  Also (again, I may have misread), this seems kind of a minor difference of opinion, something not worth a lot of time thrashing out.  John Broughton  |  Talk 13:37, 14 December 2006 (UTC)

 * In sum, I have been suggesting a rewrite on the talk page that contradicts what he has added recently and would like to avoid an edit war. I would like to get him to discuss on the talk page.  The other thing is that he bases his edits on sources that are clearly not relevant to the edit (they do not mention the subject matter of the article) and are self-published material (but hopefully this can be resolved on the talk page).  Sprotch 14:06, 14 December 2006 (UTC)

If you're talking about the History section, I suggest that you post a proposed revision on the Talk page, and also drop C--- a line saying you've done so, and will move it to the main page if he doesn't comment on it within a day. Then do so if he doesn't. If he reverts without any explanation, then Tuxide and I can presumably help. I'm glad you're looking for a conversation, but at some point you need to force the issue in order to get the other editor to realize that conversation is in his/her best interest.

On the other hand, I suggest not getting into a fight about extraneous or improper sources (see, above, about picking your fights), unless it comes down to his version (bad sources) versus yours (good sources) - then, of course, sources matter. But if there is consensus on the text, let someone else, in a month or a year or whatever, take out any sources that don't meet standards. (For example, if this can be expanded, it might be a good Featured Article, in which case it will get a very thorough review by others.) John Broughton  |  Talk 21:40, 14 December 2006 (UTC)

 * I just finished with my finals, let me write this month's newsletter for WP:RETAIL. I will drop a request for Hypermarket expansion.  It will be available for reading on WikiProject Retailing/20061201 newsletter.  Regards, Tuxide 06:17, 15 December 2006 (UTC)

Talk:Hypermarket, expanding the History section
Thanks a lot, now you got me thinking on Talk:Hypermarket :P Happy editing to you! Cheers, Tuxide 06:29, 9 December 2006 (UTC)

title: User talk:Sprotch


text: Category talk:Milwaukee Bucks

title: Category talk:Milwaukee Bucks


text:
User talk:Aeonite

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title: User talk:Aeonite


text:
The Oval (Belfast)

The Oval (currently known as The BetMcLean Oval for sponsorship reasons) is a football stadium in Belfast, Northern Ireland, which has been home to Glentoran F.C. since 1892.

In 1941, the stadium was severely damaged by aerial bombing during the Belfast blitz of World War II and was unusable until 1949. A new main stand was constructed in 1953. The stadium was refurbished with a new stand built in 2000, but requires consistent maintenance to fulfill health and safety requirements and its total capacity is currently restricted to 6,050. The Oval has occasionally hosted the final of the Irish Cup as well as hosting the final of the County Antrim Shield and the Setanta Cup.

As of August 2021, the Oval has been sponsored by bookmakers A. McLeans in a five-year, £250,000 deal, with the name of the Oval becoming the BetMcLean Oval.

History
From 1882 to 1886, Glentoran used Ormeau Park as their home ground. They moved to Westbourne in Ballymacarrett for six years until 1892. They then moved to The Oval. Initially it was on Dee Street, however in 1903 The Oval's pitch was rotated 90 degrees to its current location. During the early 20th century, the land on which The Oval stood was given in perpetuity to Glentoran by the Lord Mayor of Belfast, Daniel Dixon.

Due to its proximity to the Belfast shipyards, the Oval suffered severe bomb damage during the Belfast Blitz in 1941. Aerial bombing destroyed both grandstands, causing the loss of Glentoran's club assets, and also left a large crater in the pitch. As a result, the ground was flooded repeatedly by the Connswater River; the water pumps were insufficient to drain the pitch. The ground was out of use until 1949 when it was rebuilt by the Glentoran club along with supporters, who had jointly formed the 'Back to the Oval' committee. During their exile, the club played games at the ground of fellow Belfast club, Lisburn Distillery – Grosvenor Park.

In 1953, the main grandstand was built.

In September 1995, Glentoran had an advertising board with "JESUS" in white letters on a black background erected at the Oval. This became known colloquially as the "Jesus sign". It remained at the ground until 2010 when club officials removed it, saying that they needed the space to sell advertising because of serious financial troubles and "the sign had garnered no income for Glentoran for several years."

In 2000, the Oval received funding for the refurbishment of the railway stand, by bolting seats on to the old terracing to create a 1,600-capacity stand. It was funded by a small grant as part of the much bigger £2,000,000 investment in Northern Irish sports announced by Sports Minister Michael McGimpsey. Other than new floodlights and a small section of terrace refurbishment, the ground has not applied for nor received any public investment since.

In 2005, after a match between Glentoran and rival team Linfield, Linfield fans broke down a gate in The Oval to access the pitch and throw objects at Glentoran fans in the main stand after both sets of fans had been throwing missiles at each other beforehand. Two people were charged with rioting.

In 2008, The Oval was the site of a protest by the Free Presbyterian Church of Ulster against a decision by the Irish Football Association to allow football matches to be played on Sundays, a first in Northern Ireland due to traditional sabbatarianism. The protesters were concerned that regular Sunday matches would attract churchgoers away from attending church. The protest was led by Reverend David McIlveen, who said "Fundamentally, it is a desecration of God's day." In October 2010 the neo-Nazi British National Party (BNP), who were trying to gain electoral support, held a rally outside the Oval. Democratic Unionist Party (DUP) Member of the Legislative Assembly, Robin Newton described the BNP's presence outside The Oval as "nauseous". In July 2011, an incendiary bomb was discovered outside The Oval requiring evacuation of surrounding streets. In October 2011 during an Irish Cup match between Glentoran and Portadown, a Portadown fan threw fireworks onto the pitch, injuring Glentoran's assistant manager Pete Batey and goalkeeping coach Davy McClelland.

In the 21st century, with the continued lack of investment, the Oval has become comparatively dilapidated and has required constant temporary repairs to fulfill health and safety requirements for Glentoran to continue hosting its home matches there. In 2009, Glentoran's Irish Cup match against Limavady United was abandoned after the stadium's floodlight pylons started shaking in the high winds and the referee deemed it too dangerous for the match to continue. In 2012, after considering selling naming rights to The Oval, Glentoran unveiled plans to move the club to a new stadium in the Titanic Quarter of Belfast. The Oval was sold to property developers in March 2013 for £4 million. Glentoran's chairman suggested that the Oval might be redeveloped into social housing.

In March 2021, Glentoran submitted plans to Belfast City Council for a major revamp for the football ground. The plans include an entire revamp of the ground, this would include building two new stands totalling 4,000 seats, and two standing terrancings at each end of the pitch with capacity 1,000 each, bringing the stadium capacity to 6,000 spectators, it is estimated to cost between £8 and £10 million.

Location and design
The Oval is located near the Port of Belfast, and Harland and Wolff's Samson and Goliath cranes are visible from inside the stadium. It is viewed as a historic ground by football fans because of its concrete terraces and steel fencing. This limits its capacity in UEFA-sanctioned matches to the 3,000 seats in the two main stands as terracing has not been permitted in UEFA matches since 1998.

The stadium's capacity is 26,556, but was estimated in 2010 by the Northern Ireland Assembly to have a safe capacity of 5,056 under safety legislation. However, since 2011, the safe capacity permitted by Health and Safety authorities is 5,300; before 2010 the stadium could hold more than 8,000. Linfield's manager David Jeffrey criticised these restrictions and said that they were "murdering local football." The main stand holds 2,720 and the Railway stand holds 2,070. The Oval's record attendance is 55,000 for a European Cup Winners Cup match against Rangers on 27 September 1966.

The design of the main stand is very similar to the one at Springfield Park, former home of Wigan Athletic. This was also built in 1953.

Finals
In previous years, the Oval was used to host the final of the Irish Cup as one of Northern Ireland's biggest stadiums along with Windsor Park, with the location of the final often being decided on a coin toss. During the 1985 Irish Cup final, Glentoran supporters released a cockerel and a pig that had been painted blue onto the pitch to antagonize Linfield supporters. The Oval was used to host the final of the County Antrim Shield in 2012. The Oval has also been used to host the Setanta Cup final. It hosted the 2012 final between Belfast's Crusaders representing the IFA Premiership, and Derry City, representing the League of Ireland. The 2015 Irish Cup Final between Glentoran and Portadown was played at The Oval.

title: The Oval (Belfast)


text:
User talk:Desk Jockey

Re: Norwich
Hi I intended to link it with other Vermont Colleges. Sorry if I messed up. CApitol3

Re: Norwich
Believed I was adding links to other Vermont Colleges on page bottom. CApitol3

Because Norwich University is a part of Vermont's higher education landscape. CApitol3

No, all it does, I think, is add the links across the bottom.CApitol3

Yes, I may have used the wrong terminology with the word "stub". Just trying to show Vermont higher education links. You mention you don't believe that is what I am trying to do. I can't imagine what else placing it there could do. If this is troubling you please feel free to delete and I will not revert to the Vermont higher education link. Or, if you are unfamiliar with editing drop me a line and I can delete it for you. CApitol3 13:40, 13 September 2006 (UTC)

License tagging for Image:Jackman hall in winter.jpg
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Norwich
On April 7, 2:41, you said - after deleting three sections: "Stop copying from the University's website. Rewrite, draw inspiration from but do not copy. It's in extremely poor taste. Thank you."

Before I begin, it should be noted that I was happy to see you do some clean up on the Alumni Re-configuration and additions I made. I thank you. While I have rarely, actually never questioned your edits, I find many flaws in your reasoning for the deletion of three criticle inserts on the Norwich University Page. It shoud

First, with the "Norwich University's Legacy" section that you deleted with one click. Norwich University not only has a long history, but has been at the front of social change. Prior to this insert, there was no information on allowing African Americans in the Corps, accepting International Students, etc. Just because you do not deem them important, does not mean that are not.

Second, First Theta Chi Fraternity Chapter, this is a national Fraternity with thousans of members and alumni - the fact that it was founded at Norwich is an historic event. So much so it is on the Theta Chi web-page.

Third, with the Student Organizations, if you look at EVERY other University/College, they list their largest and most influential student organizations. From George Washington University to Harvard to UCLA - Norwich also has large and influential student organizations. I hope you will look and follow the precedent that other University/College pages have already set.

In regards to your last comment of "copying fromt he University's website. I did not copy and past, I took the facts and names and wrote them into my own words. However, the information is correct. UNFORTUNETLY, my taste has no place in Wikipedia, nor does yours. We are not allowed to draw insperation and embelish things and only put information in "good taste." That is a violation of Wikipedia rules, what we are encouraged to do is to state facts - From Real Resources Like The University's Web-Site & Archives. Again, do not take my word for it, I hope you will both review the precedent other University and College pages have set as well as the Wikipedia guidlines.

I hope this clarifyed this issue. I hope we continue to work on this page togeather.

68.55.109.227 03:32, 7 April 2007 (UTC)

Julianne Moore
Well played eh? I don't care if she calls me a liar. This is the link to where I found the listing. The person who posted the listing on imdb should be the one to blame, not me. Thanks for the insult, but you should look for the culprit there. That's where I got the information, and they made the error. --Candy156sweet (talk) 05:14, 26 September 2008 (UTC)
 * Apology accepted. I have to admit that did hurt my feelings a bit.  Maybe you should write to NBC and complain about the error.  LOL!  Take care and have a lovely weekend.  --Candy156sweet (talk) 05:19, 26 September 2008 (UTC)
 * Oh and I have to ask this... What did she exactly say? I would love to know.  --Candy156sweet (talk) 05:34, 26 September 2008 (UTC)

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title: User talk:Desk Jockey