text:
Anga

Anga was an ancient Indo-Aryan tribe of eastern India whose existence is attested during the Iron Age. The members of the Aṅga tribe were called the Āṅgeyas.

Counted among the "sixteen great nations" in Buddhist texts like the Anguttara Nikaya, Aṅga also finds mention in the Jain Vyakhyaprajnapti's list of ancient janapadas.

Location
Aṅga proper was located between the Champā river to the west and the Rajmahal hills to the east. However, at times, its territories did extend to the sea in the south, or included Magadha in the west.

The capital of Aṅga, named Campā, was located at the confluence of the Campā and Gaṅgā rivers, and corresponds to the modern-day villages of Campāpurī and Champanagar in the eastern part of the Indian state of Bihār. According to the Jataka taless, Campā was also called Kāla-Campā, while Puranic texts claim its ancient name was Mālinī.

The other important cities within the Aṅga kingdom included (Sanskrit: ) and  (Sanskrit: ).

Etymology
According to the Mahabharata (I.104.53–54) and Puranic literature, Aṅga was named after Prince Anga, the founder of the kingdom, and the son of Vali, who had no sons. So, he requested the sage, Dirghatamas, to bless him with sons. The sage is said to have begotten five sons through his wife, the queen Sudesna. The princes were named Aṅga, Vaṅga, Kaliṅga, Sumha and Pundra.

The Ramayana (1.23.14) narrates the origin of name Aṅga as the place where Kamadeva was burnt to death by Siva and where his body parts (aṅgas) are scattered.

Kingdom
Aṅga was first mentioned in the Atharvaveda, where it was connected to the Gāndhārīs, Mūjavats, and Māgadhīs. The founder of Aṅga might have been the king Aṅga Vairocana, who is mentioned in the Aitareya Brahmana as a ruler who had been consecrated by the Aryan ritual of.

Vedic literature such as the nevertheless listed the Āṅgeyas with peoples described as being of "mixed origin."

Aṅga was a powerful kingdom at the time of the, which mentions the "world conquest" of one of the Āṅgeya kings. The Āṅgeya capital of Campā itself was counted until the time of the Buddha's death among the six most prominent cities of northern India, along with Rājagaha, Sāvatthī, Sāketa, Kosāmbī, and Vārāṇasī.

During the Iron Age, Aṅga expanded to include Vaṅga within its borders, with the capital city of Campā being a wealthy commercial centre from where traders sailed to Suvarṇabhūmi. According to the Kathasaritsagara, the Āṅgeya city of Viṭaṅkapura was located on the shores of the sea.

During the 6th century BCE, the king of Aṅga was Dadhivāhana, who was married to the Licchavika princess Padmāvatī, who was herself the daughter of the consul of the Licchavika republic, Ceṭaka. Ceṭaka's sister Trisalā was the mother 24th Jain Tīrthaṅkara, Mahāvīra, thus making Ceṭaka his uncle and Padmāvatī his cousin; Ceṭaka himself had become an adept of the teachings of Mahāvīra and made the Licchavika capital of Vesālī a bastion of Jainism, and the marriages of his daughters contributed to the spreading of Jainism across northern India. The daughter of Dadhivāhana and Padmāvatī, Candanā or Candrabālā, became the first woman convert to Jainism shortly after Mahāvīra attained Kevala jnana.

Under Dadhivāhana's rule, Aṅga had conquered its western neighbour, the state of Magadha, hence why the described the Māgadhī capital of Rājagaha as a city of Aṅga. This conquest brought Aṅga in direct contact with Magadha's western neighbour Vatsa, whose king Śatānīka attacked the Āṅgeya capital of Campā out of fear of Dadhivāhana's expansionism. Dadhivāhana instead sought friendly relations with Vatsa, and he gave his daughter in marriage to Śatānīka's son, Udayana. After Śatānīka's death from dysentery at the same time as a campaign against Vatsa was being carried out by the king Pradyota of Avanti, the latter became the overlord of Vatsa, and Udayana lived as a captive at the court of Pradyota, in Ujjenī.

During Udayana's captivity, the state of Kaliṅga attacked Aṅga and took Dadhivāhana captive. It was once Pradyota had restored Udayana to his throne, after the latter's marriage to his daughter Vāsavadattā, that Udayana was able to defeat Kaliṅga and restore Dadhivāhana on the Āṅgeya throne, and Dadhivāhana's daughter Priyadarśikā was married to Udayana; according to the later play Priyadarsika, which itself rests on historical records, the Āṅgeya chamberlain took brought her into the refuge of the forest-king Vindhyaketu, from where she was captured by Udayana's army and, given the name Āraṇyikā ("she who is from the forest") after being assumed to be Vindhyaketu's daughter, was brought to Vatsa to become servant of Vāsavadattā, and later married Udayana after the Āṅgeya chamberlain recognised her as once Udayana had defeated Kaliṅga.

Aṅga's prosperity ended when, in the middle of the 6th century BCE, the Māgadhī crown prince Bimbisāra Śreṇika avenged his father's defeat against Aṅga by defeating and killing the Āṅgeya king Brahmadatta, after which Aṅga became part of the Māgadhī empire, and Campā became the seat of a Māgadhī viceroy.

Later history
During his pilgrimage there in the end of the 4th century, the Chinese monk Faxian noted the numerous Buddhist temples that still existed in Campā, transliterated in Chinese (瞻波 ). The kingdom of Aṅga by then had long ceased to exist; it had been known as Yāngjiā (鴦伽) in Chinese.

Varman rule on Anga
In the 11th–12th century, Anga region was under the control of Varman dynasty. Belava copperplate of Bhojavarman mentions that Jatavarman under the leadership of his father Vajravarman conquered Anga and established the rule of his family.

title: Anga


text:
Phytolacca dioica

Phytolacca dioica, commonly known as ombú in Spanish and umbu in Portuguese, is a massive evergreen tree in the Pokeweed Family (Phytolaccaceae) native to the Pampas of South America. As its specific epithet suggests, it is dioecious, with male and female flowers on separate plants. The flowers are pollinated by the butterfly Doxocopa laurentia. It has an umbrella-like canopy that spreads to a diameter of 12 to 15 meters (40 to 50 feet) and can attain a height of 12 to 18 meters (40 to 60 feet). This upper growth springs up from a tuberous caudex which, according to Everett "may occupy a circle sixty feet [18 meters] in diameter". One tree of such a size is mentioned by Anglo-Argentine writer William Henry Hudson in his autobiography " Far Away and Long Ago", which was fifty feet (fifteen meters) girth above the caudex. Because it is derived from herbaceous ancestors, its trunk consists of anomalous secondary thickening rather than true wood. As a result, the ombú grows fast but its wood is soft and spongy enough to be cut with a knife. These properties have led it to be used in the art of bonsai, as it is easily manipulated to create the desired effect. Since the sap is poisonous, the ombú is not grazed by cattle and is immune to locusts and other pests. For similar reasons, the leaves are sometimes used as a laxative or purgative. It is a symbol of Uruguay, Rio Grande do Sul and Argentina, and of gaucho culture, as its canopy is quite distinguishable from afar and provides comfort and shelter from sun and rain.

This tree is categorized in the same genus as the North American pokeweed. The species is also cultivated in Southern California as a shade tree. Ombú has been declared as a minor invasive species (category 3) in South Africa, where it is widely planted.

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

title: Phytolacca dioica


text:
Wikipedia:Featured picture candidates/Forestfire4

Forestfire4
Illustrates Wildfire. Striking and informative. 17/4/1  Jtkiefer  T - 02:25, August 14, 2005 (UTC)
 * Nominate and support. - —Cryptic (talk) 06:55, 20 July 2005 (UTC)
 * Support: it is most certainly striking. Semiconscious  ( talk  · home) 07:07, 20 July 2005 (UTC)
 * interesting light effect in the picture. -- ZeWrestler  Talk 12:05, 20 July 2005 (UTC)
 * It is striking, but is it actually useful? The focus of the picture seems to be on the sun, or the leafy trees, not the "charred remains"... -- Rmrfstar 23:30, 20 July 2005 (UTC)
 * Stunning. Phoenix2 02:41, July 21, 2005 (UTC)
 * Support Phoenix2 03:19, July 24, 2005 (UTC)
 * Support - exceptional photo JoJan 08:41, 23 July 2005 (UTC)
 * obvious support Circeus 09:40, July 23, 2005 (UTC)
 * ( + ) Support Fantastic photo. --Fir0002 09:55, July 23, 2005 (UTC)
 * Support. I admit that out of context it may be unclear as to what is depicted, but the fact that this is one incredible photograph can only be a bonus as used in the article. Jogloran 12:18, July 23, 2005 (UTC)
 * Support, nice photo. --Shivu § Mesg 4 Mè §  16:57, July 23, 2005 (UTC)
 * Support. Though it doesn't illustrate much by itself, it's still striking enough to draw readers to the article. Balster neb 17:27, 23 July 2005 (UTC)
 * Support -- TomStar81 19:06, 23 July 2005 (UTC)
 * Support, I like this picture very much, though I wish it was in higher resolution. Jay Ann 19:16, 23 July 2005 (UTC)
 * Support -- Chris 73 Talk 22:46, July 23, 2005 (UTC)
 * Support Absolutely stunning shot. Beautiful color and lighting. Alight 03:33, 24 July 2005 (UTC)
 * Support. Enochlau 11:26, 25 July 2005 (UTC)
 * Support - outstanding - Adrian Pingstone 08:28, 24 July 2005 (UTC)
 * Support - Exceeds FP standards. Sango  123  22:08, July 24, 2005 (UTC)
 * Oppose - This photo has 'atmosphere' but shows little detail of the effects of a forest fire. Oska 11:28, July 27, 2005 (UTC)
 * Oppose. Call me crazy I just am not a fan of this one. --ScottyBoy900Q ∞  20:31, 27 July 2005 (UTC)
 * Oppose -- I don't think wildfire when I see this image. Perhaps after a wildfire, but not a wildfire itself. Nice image, but it doesn't illustrate the subject well enough. - Longhair | Talk 05:12, 29 July 2005 (UTC)
 * Oppose The picture is great but my first thought was fog. It is not clear that these trees are burnt and does not depict a wildfire.  I would expect to see a picture of the actual fire not the aftermath. Sorry, David D. 18:22, 30 July 2005 (UTC)
 * Support Very nice. cohesion | talk 05:31, July 31, 2005 (UTC)
 * Neutral because I'm not allowed to vote Oppose. The Image looks like a fake. I see no fire nor burned trees --84.154.193.160 15:09, 31 July 2005 (UTC)
 * Why can't you oppose? Enochlau 06:29, 2 August 2005 (UTC)
 * Support - Great one. -- Darwinek 11:21, 2 August 2005 (UTC)
 *  COPYRIGHT VIOLATION ? This photograph, "Sun, smoke and trees," was taken by Mark Thiessen for the National Geographic, in Siberia, Russia, in 2001. It appeared in the August 2002 issue of National Geographic, in the article Russian Smokejumpers. It was the National Geographic Photo of the Day for March 30, 2004. It is copyright of the National Geographic Society, 2004. Why is is tagged as being part of the Forestry Service collection?— Encephalon  | ζ 18:53:08, 2005-08-15 (UTC)
 * I tend to agree. The image was probably just being published on the government web site, but the National Geographic copyright looks correct. I'll remove the FeaturedPicture tag. -- Solipsist 12:48, 16 August 2005 (UTC)


text:
Professional car

A professional car is loosely defined as a vehicle based on a special long wheelbase commercial chassis and sometimes, though rarely, on modified passenger car chassis, for use as a hearse, flower car, service car, ambulance, limousines or for a combination of purposes (e.g. combination hearse-ambulances, sedan-ambulances or invalid coaches). The term is mostly used in the United States.

Until the 1980s, there were many coachbuilders in the United States that produced professional cars. The cars were built on long-wheelbase versions of American full-size chassis, such as the 1931–1976 Cadillac Commercial Chassis, 1937–1954 Packard 180 and 1965–1975 Oldsmobile 98.

Since the 1970s, ambulances began to provide increasing levels of on-scene care, which required more equipment to be transported and therefore larger vehicles. It was no longer feasible for ambulances to be based on passenger car chassis, therefore the use of professional cars as ambulances declined. The downsizing of American full-size passenger cars to smaller chassis from 1977 also reduced the feasibility of professional cars.

title: Professional car


text:
Eastern Min

Eastern Min or Min Dong (, Foochow Romanized: ) is a branch of the Min group of the Chinese languages of China. The prestige form and most commonly cited representative form is the Fuzhou dialect, the speech of the capital of Fujian.

Fujian and vicinity
Eastern Min varieties are mainly spoken in the eastern region of Fujian, in and near the cities of Fuzhou and Ningde. This includes the traditional Ten Counties of Fuzhou (Foochow Romanized: ), a region that consists of present-day Pingnan, Gutian, Luoyuan, Minqing, Lianjiang, Changle, Minhou, Yongtai, Fuqing and Pingtan, as well as the urban area of Fuzhou proper.

It is also widely encountered as the first language of the Matsu Islands controlled by Taiwan. Historically, the Eastern Min varieties in the Matsu Islands were seen as a part of the Lianjiang variety. The establishment of the People's Republic of China in 1949 separated the Matsu Islands from the rest of Fujian, and as communications were cut off between the ROC and the PRC, the specific identity of the Matsu Islands was established. Thus, the varieties of Eastern Min on the Matsu Islands became seen as the Matsu dialect.

Additionally, the inhabitants of Taishun and Cangnan to the north of Fujian in Zhejiang also speak Eastern Min varieties. To the south of Fujian, in Zhongshan County, Guangdong, varieties classified as Eastern Min are also spoken in the towns of Dachong, Shaxi and Nanlang.

Eastern Min generally coexists with Standard Chinese, in all these areas. On the ROC, the Matsu dialect is officially recognized as a statutory language for transport announcements on the Matsu Islands. In Fuzhou, there is radio available in the local dialect, and the Fuzhou Metro officially uses alongside Standard Mandarin and English in its announcements.

United States
As the coastal area of Fujian has been the historical homeland of a large worldwide diaspora of overseas Chinese, varieties of Eastern Min can also be found across the world, especially in their respective Chinatowns. Cities with high concentrations of such immigrants include New York City, especially Little Fuzhou, Manhattan, Sunset Park, Brooklyn and Flushing, Queens.

Europe
Speakers of Eastern Min varieties are also found in various Chinatown communities in Europe, including London, Paris, and the city of Prato in Italy. In the United Kingdom, a large proportion of the British Chinese community is made up of migrants coming from areas of Fujian that speak Eastern Min,  principally from rural parts of Fuqing and Changle. In Spain, speakers of Eastern Min from Fuqing and Changle are also common, second to the more dominant Zhejiang community, who speak varieties of Southern Wu such as Wenzhounese.

Japan and Malaysia
Chinese communities within Ikebukuro, Tokyo as well as Sibu, Sarawak, Malaysia have significant populations of Eastern Min speakers. Fuzhou communities can also be found in Sitiawan, Perak and Yong Peng, Johor in West Malaysia and in Rajang river towns of Sibu, Sarikei and Bintangor in East Malaysia.

Classification
Eastern Min is descended from Proto-Min, which split from the transition from Old Chinese into Middle Chinese during the Han dynasty. It has been classified by Pan Maoding and Jerry Norman as belonging to the Coastal Min branch, and is thus closely related to Northern Min.

Norman lists four distinctive features in the development of Eastern Min:

 * The Proto-Min initial *dz- becomes s- in Eastern Min, as opposed to ts- as in Southern Min. For example, 'to sit' is pronounced sô̤i (IPA: ) in colloquial Fuzhou dialect, but tsō (IPA: ) in the Amoy dialect and Taiwanese Hokkien.
 * Eastern Min varieties have an upper register tone for words which correspond to voiceless nasal initials in Proto-Min, e.g. 'younger sister' in Fuzhou is pronounced with an upper departing tone muói (IPA: ) rather than a lower departing tone.
 * Some lexemes descend from Old Chinese which have been conserved in Eastern Min but replaced in other Min varieties. For example, instead of  for 'dog'.
 * A lack of nasal vowels, in contrast to Southern Min.

Branches
Eastern Min is conventionally divided into three branches:
 * 1) Houguan language group (侯官片), also called the Southern subgroup, including the Fuzhou language, Fuqing language, Changle dialect, Lianjiang dialect and the dialect of the Matsu Islands.
 * 2) Funing language group (福寧片), also called the Northern subgroup, including the Ningde language and the Fu'an language.
 * 3) Manjiang dialect (蠻講), spoken in parts of Taishun and Cangnan, Wenzhou, Zhejiang.

Besides these three branches, some dialect islands in the southern Chinese province of Guangdong have been classified as Eastern Min. Zhongshan Min is a group of Min varieties spoken in the Zhongshan county of Guangdong, divided into three branches: the Longdu dialect and Nanlang dialect belong to the Eastern Min group, while the Sanxiang dialect belongs to Southern Min.

Phonology
The Eastern Min group has a phonology that is particularly divergent from other varieties of Chinese. Aside from the Manjiang dialect, both Houguan and Funing groups are similar in the number of initials, with the Fu'an dialect having 17 initials, two more than the Fuzhou dialect, the additions being and  or  as separate phonemes (the glottal stop is common to both but excluded from this count). The Manjiang dialect on the other hand has been influenced by the Wu dialects of Zhejiang, and hence has significantly more initials than the varieties of Fujian.

The finals vary significantly between varieties, with the extremes being represented by Manjiang dialects at a low of 39 separate finals, and the Ningde dialect representing the high at 69 finals.

Eastern Min varieties generally have seven tones, by the traditional count (based on the four tones of Middle Chinese, including the entering tone as a separate entity). In the middle of the Qing dynasty, eight tones were attested, but the historical rising tones (上聲) re-merged.

Sandhi phenomena
The Eastern Min varieties have a wide range of sandhi phenomena. As well as tone sandhi, common to many varieties of Chinese, there is also the assimilation of consonants and vowel alternations (such as rime tensing).

Tone sandhi across Eastern Min varieties can be regressive (where the last syllable affects the pronunciation of those before), progressive (where earlier syllables affect the later ones) or mutual (where both or all syllables change). The rules are generally quite complicated.

Initial assimilation of consonants is usually progressive and may create new phonemes that are not phonemically contrastive in initial position but do contrast in medial position. For example, in the Fuzhou dialect, the phoneme can arise from  or  in an intervocalic environment.

Many varieties also exhibit regressive assimilation of consonants, such as in the way a final nasal consonant, usually given the citation value, assimilates to the place of articulation of the following consonant. For example, the negative adverb of the Fuzhou dialect, often written, is generally transcribed in Bàng-uâ-cê as n̂g , but it can also surface as before labial consonants and as  before dental consonants. In this case, since both regressive and progressive assimilation processes occur, it can be described as mutual assimilation, resulting in one nasal consonant.

title: Eastern Min


text: Wikipedia:Picture of the day/July 23, 2005


text:
Talk:Alpha Centauri A

Game
There is also a fine game called Alpha Centauri. Shouldn't this be mentioned?
 * It's not called "Alpha Centauri A" 76.66.202.139 (talk) 11:47, 19 May 2009 (UTC)

title: Talk:Alpha Centauri A


text: Wikipedia:Picture of the day/July 24, 2005


text:
Wikipedia:Articles for deletion/Mark L.Scott

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

The result of the debate was Speedy per Deletion of vanity articles. mikka (t) 23:00, 20 July 2005 (UTC)

Mark L.Scott
Improperly spaced. Notability not claimed. No inbound links. Wikipedia ≠ geneology site. a clear and present vanity TM —  F REAK OF N URxTURE  ( TALK )  06:58, July 20, 2005 (UTC)
 * Wikipedia may not be a genealogy site, but Wikitree is. Just for reference. DS 14:00, 20 July 2005 (UTC)
 * Delete - not notable, vanity article. Keep watch on the VfD notice, I had to revert an edit that removed it. Tobycat 07:04, 20 July 2005 (UTC)
 * Speedy Delete Vanity, what is thy name? I am always surprised that everybody is not well known and famous. Aren't you? Hamster Sandwich 07:36, 20 July 2005 (UTC)
 * Delete non notable vanity. JamesBurns 09:14, 20 July 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Wikipedia:Articles for deletion/Amy richardson

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

The result of the debate was speedy per Deletion of vanity articles. mikka (t) 23:02, 20 July 2005 (UTC)

Amy richardson
A vanity article about a high schooler. Tobycat 06:59, 20 July 2005 (UTC)
 * Speedy per Deletion of vanity articles. —Cryptic (talk) 07:01, 20 July 2005 (UTC)
 * Speedy No real claim of notability other than being a high school student in the northern beaches of Sydney. Capitalistroadster 07:11, 20 July 2005 (UTC)
 * Speedy Delete Save it for the year book, kids. Hamster Sandwich 07:32, 20 July 2005 (UTC)
 * Speedy Delete Heh! Silly ninth grader! "Amy and James have developed a strong relationship, and this will continue to grow as they mature into young adults." Hah!
 * Speedy delete. It's horrible. Frightening even. Should be counted as nonsense, and speedied as a result. -- Consumed Crustacean | Talk | 15:17, July 20, 2005 (UTC)
 * Speedy, of course, although the original text might have been BJAODN-worthy. Binadot 21:44, 20 July 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Talk:Historical persecution of Christians

I'll expand this. Revolución 07:00, 20 July 2005 (UTC)
 * Don't bother, the whole "Persecution by..." series is getting thumped in the VfDs. They're not going to make it. Babajobu 13:38, 20 July 2005 (UTC)
 * That, I think, would be a great pity. Religious intolerance is a very real and important phenomenon, both past and present. You cannot study it properly just focusing on victims, because then you lose sight of its causes. So the article should be kept and expanded, with a proper and detailed historical section. --Mario 16:36, 21 July 2005 (UTC)
 * It's not going to happen. Persecution occurs daily all over the world. -Usernamefortonyd
 * I agree completely, but the "how dare you speak ill of my people?!" brigades at the VfDs for the Muslim and Jewish versions of this article are destroying the whole series. Babajobu 20:45, 21 July 2005 (UTC)

Structure of the article
do you think this article should be divided by time period or group that was persecuted? Revolución 02:05, 23 July 2005 (UTC)
 * You forgot the thrid possible division, by sub-group of Christianity doing the persecution. Anyway, I think it should be divided by specific events and ordered chronologically.  For example, one section for the Inquisition, one for the Salem Witch Trials, and so on.  Each section would have a brief overview - where and when, which Christian sub-group, what was the theological backing, and the most defining moments - and a link to the Wikipage of that event.  That's the way I see it making most sense. Ritchy 22 July 2005

 * I started the section on Rome. I was able to find a great deal of information on the persecution of pagans during the reign of the "Christian Emperors". Revolución 06:59, 23 July 2005 (UTC)

 * I think the theological discussion should be in front in order to clarify which are the religious reasons for and against persecution. --Germen (Talk | Contribs Netherlands flag small.svg) 10:37, 25 July 2005 (UTC)

VFD debate link
This article has been kept following this VFD debate. Sjakkalle (Check!)  10:18, 28 July 2005 (UTC)

More History, More Facts, Less POV
It seems a bit odd that an article called "Historical persecution by Christians" would focus so little on historical events like The Crusades, the Purging, the Witch Trials, Oppression of christians and non-christians alike by the Church of England, the Fascist movement in Italy, modern persecution against homosexuals, and other related material. Why is the article written from a christian POV, focused mainly on biblical teachings, and so absent of objective historical facts and occurrences?

 * I would suggest that fewer quotes from the Bible be used, as the issue here are not rather or not the bible can be used to support persecution, but rather the history of persecution by christians. --User:LucaviX 01:18, 18 August 2005 (UTC)

 * I've addressed those points, though only sketchily in some cases. Your examples are idiosyncratic. the Church of England has not been especially notorious for persecutions, and I'm not sure why you mention Fascism. Yes, it had links to the Catholic church, but as the government of Italy it was bound to. It was not a specifically "Christian" movement. Paul B 14:37, 21 Aug 25 (UTC)

Grammatical Concerns
In both Historical persecution by Christians and Historical persecution by Jews countless grammatical errors have been found. I have cleaned many of them up, but lack the time to address them all. I request that the founders of these articles conduct proofreading on spell-checked versions, wait 10 minutes before posting, and then reread the content of each paragraph to ensure that proper grammar is used. --Lucavix 02:13, 18 August 2005 (UTC)

Theological debate
As I put on the Muslim page a while back... there are not verses for and againt persecution for Christians. Those who allow certain forms of what is considered persecution read the Bible as a whole entity that favors persecution and those against it read the Bible as a whole and view it as against that persecution. Having "for" and "against" persecution it silly because that is not how it works... certainly Medieval Catholics emphasized Jews killing Jesus in justification for the Inquisition... however modern Catholics will read those same verses and not interpret them as for persectution. therefore it must be presented in terms of individual theologies and movements... not for and against. gren グレン 17:42, 18 August 2005 (UTC)

 * Perhaps the "for" and "against" should be merged? // Liftarn

Canadian "persecution"
I've cut out the following section added by Liftarn, sonce it seems to me to be absurd to consider free speech to be an example of "persecution by Christians".

 * Although Canada has clear laws against hate speech, intolerant messages can sometimes be aired under the guise of religious teachings. For example, according to data collected by the Wiccan Information Network' and reported by, 35 programs aired on Vision TV's Mosaic service in the mid-1990s included messages of religious intolerance. 34 of these programs were paid for by Evangelical or Fundamentalist Christian groups, and most frequently targetted followers of non-Christian religions, homosexuals, followers of non-Evangelical Christian religions, political liberals and working mothers. However, it is worth noting that most of Vision TV's Christian programing is paid for by mainstream Christian groups and contains no such messages of hate.

I don't think this is appropriate for the following reasons:

 * 1) Expressing an opinion is not persecution.
 * 2) Are we to list here every country which allows Fundies to express their opinions? Why single out Canada?
 * 3) Are we to say that negative opinions of Christianity expressed by peo-Pagans should be included in 'persecution of Christians'. Perhaps theDa Vinci Code should be listed in Persecution of Christians?

Can we get views on this to reach a consensus? Paul B 16:40 2 Sept 2005 (UTC)

 * I agree with Paul B. This example of persecution is ridiculous, especially considering it is placed alongside US examples of constitutional articles discriminating against non-religious people. If we start considering every minority group expressing a negative opinion of another group as "persecution", we'll never see the end of it. Moreover, considering such benign examples as equal to discriminatory constitutional articles shows a complete lack of judgement. -- Ritchy 2 September 2005.

Persecution is "persistent mistreatment of an individual or group by another group". The question is when it can be considered mistreatment. Is it enough to promote mistreatment or is it persecution only when there is actual mistreatment? Should mistreatment by groups or individuals be included or is it only when the government promotes it? Also it's not really a question of "free speech", rather an abuse of it, ot would be better to call it "hate speech" or "incitement to hatred" because that is what it is. An example given is for instance the statement "that followers of a particular faith group routinely torture and kill babies". // Liftarn

 * If followers of a particular faith group do in fact kill babies, then it's not hate speech. And that's not an entirely silly comment, since there have been credible claims about some (often nominally Christian) African 'cults'. It's not that easy to distinguish hate from legitimate concerns. If christians genuinely believe that practicing homosexuality is ungodly, should they be considered to be "persecuters" if they express their opinion? We have to have some degree of rubustness here, or everyonew will be complaining of persecution in every culture that allows diversity of opinion to be expressed. You'd get the paradoxical notion that only by debnying the right of free expression do you avoid 'persecutiong' people for their beliefs. However, I don't object to a generic sentence being added that ststes that hellfire condemnations of unbelievers can produce feelings of psychological coersion that some people conmdider to be a form of persecution.Paul B 11:25 9 Sept 2005 (UTC)

 * well, let's say they don't kill babies. And hiding hate speech behind religion makes it no better (as for instance Christian Identity groups do). Saying that a group will burn in Hell is probably OK. If that group don't even beleive in the existance of Hell they will probably just ignore it. It's interesting to know that 97% of the episides that contained vicious religious intolerance originated from evangelical or fundamentalist Christian programs. Examples of such intolerance was for instance "a call for the U.S. Federal Government to exterminate all followers of a specific faith group". // Liftarn

For certain definitions of history
SlimVirgin recently attempted to delete a swath of this article containing contemporary history about the topic of "Historical persecution by Christians". If anyone was wondering why, it was because she wanted to delete the contemporary history section from the Historical persecution by Jews article, and she needed to delete the equivalent section here so that no one could argue the articles didn't match. SlimVirgin has an editing history that reveals a rather strong pro-Isreal and pro-Jewish pov being inserted into articles. SlimVirgin has defined "history" to mean far enough in the past that the modern state of Isreal is not included. The contemporary section in the Historical persecution by Jews article is still gone. I've attempted to revert it, but SlimVirgin and Jayjg are a tag-team and reverted me. As long as that section remains deleted, SlimVirgin will need to delete the section in the Historical persecution by Christians article to keep things consistent. In case anyone sees it happen again, you'll know why. FuelWagon 23:21, 30 September 2005 (UTC)
 * Actually, she most likely deleted them to bring the articles in line with both their titles, and with the Historical persecution by Muslims article, and you appear to have been reverted by 6 different editors so far. Please keep in mind that the purpose of the talk page is to discuss article content, not for personal attacks. Jayjg (talk) 03:58, 3 October 2005 (UTC)

 * Hm, so two articles contain contemporary history (Jewish,Christian) and one article does not(Muslim). SlimVirgin deletes both Jewish and Cristian sections of contemporary history to bring them in line with the one Muslim article that didn't have such a section. Uh, yeah. that's followign precedence. Sure. FuelWagon 15:33, 4 October 2005 (UTC)

You know nothing about these issues and you're here only because you're wikistalking me. I therefore assume you may not even have read the section you're defending, but you ought to, because it's absurd. This, for example, is unencyclopedic and almost offensive — along the lines of children in a playground shouting "they've killed more of us than we've killed of them" — without sources of course. (And that's without even going into the business of whether, when a Christian kills a Muslim, or vice versa, they are doing it qua Christian or Muslim, which raises yet another complication).

"Since the nineteenth century non-Western Christians have been more likely to be victims of persecution than persecutors. However, some Muslims believe that recent geopolitical conflicts constitute a new 'crusade' against Muslim peoples by the Christian west. The number of Muslims killed by other Muslims and the number of Christians killed by Muslims, however, are both about ten times as large as the number of Muslims killed by Christians."

And in the next section, examples of supposed persection by Christians include examples that are in fact aimed at protecting the rights of people holding religous beliefs, Christian and otherwise. The other examples, which would appear to bar atheists from holding office, would not be upheld by the Supreme Court, so to include them here without legal context is simply misleading. Below are the ones protecting those who hold religous beliefs of any kind (while not commenting at all on those who do not). Perhaps you can explain how these are examples of "historical persecution by Christians":

 * Maryland's Bill of Rights: Article 36: "nor shall any person, otherwise competent, be deemed incompetent as a witness, or juror, on account of his religious belief; provided, he believes in the existence of God, and that under His dispensation such person will be held morally accountable for his acts, and be rewarded or punished therefore either in this world or in the world to come.

 * Massachusetts' Declaration of Rights: Article III: "make suitable provision, at their own expense, for the institution of the public worship of God, and for the support and maintenance of public Protestant teachers of piety, religion and morality, in all cases where such provision shall not be made voluntarily."", "...every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law"

 * Pennsylvania Declaration of Rights: Article 1, Section 4: "No person who acknowledges the being of a God and a future state of rewards and punishments shall, on account of his religious sentiments, be disqualified to hold any office or place of trust or profit under this Commonwealth."

All in all, it's a deeply problematic section, which is why I deleted it, as is the one in the Jewish article, as would be the one in the Muslim article, though thankfully there's no equivalent there. SlimVirgin (talk) 16:41, 4 October 2005 (UTC)

 * If you disagree with some of these points then the best approach is to rewrite the section with more accurate information. Add the supreme court context, don't just remove the material that shows attempts to institute restrictions on non-believers. Inadequacies or inaccuracies are not a justification for deleting a section. Would you delete a whole article or a section because it was inadequate or would you try to improve it? Paul B 17:14, 4 October 2005 (UTC)

 * How can you say that a section that isn't there in the Muslim article would be problematic if it was? How can you know? If it was accurate, it wouldn't be would it? Paul B 17:16, 4 October 2005 (UTC)

 * Hi Paul, to add a section analysing appeal court and Supreme Court decisions would take a lot of work and legal skill. By all means, go ahead if you want the section to remain, but be sure to source everything carefully so that it's not original research. But the section can't stay as it is without that analysis, because it's very misleading, and some of the examples, as I said above, don't even fit what's being claimed of them. Regarding the Muslim article, I can only imagine what people would find to throw into a contemporary "historical persecution by Muslims" section. It would be a POV magnet and a never-ending series of unpleasant revert wars, so I'm glad no such section exists. To say "if it was accurate, it wouldn't be ... [problematic]" indicates you don't keep an eye on the the Islam-related articles, which are subject to regular attacks. It's also impossible to say what "accurate" would mean in this context, which gets me back to the point I made earlier. If someone who happens to be a Muslim attacks someone who happens to be a Christian, are the attacker and attacked in role qua Muslim and Christian, or are these incidental factors, and who's to tell the difference? Sometimes it's clear, but more often than not, it isn't. SlimVirgin (talk) 17:34, 4 October 2005 (UTC)

 * SlimVirgin, the only reason you want to delete the contemporary history from this article is because you want to delete the contemporary history from the Historical persecution by Jews article, because you're pushing your pro-Isreal and pro-Jewish POV. And I find your argument "it's too difficult to write neutrally, so we should delete it entirely" to be laughable. I've worked on far more difficult and controversial topics than this and it can be done. The thing is that you don't want it done and want to delete it completely. FuelWagon 18:00, 4 October 2005 (UTC)

 * Having stalked me here, you're now engaged in WP:POINT, a violation of policy. You want to keep the Jewish contemporary section, so you have to keep this one. I suggest you read the disputed section, and comment on the discussion between Paul and myself, or else leave the page alone. SlimVirgin (talk) 18:23, 4 October 2005 (UTC)

 * You want to delete the section critical of modern Isreal in the other article, so you have to delete the section here. You are pushing you own POV, which is a violation of policy. I suggest you stop pushing your POV or leave the page alone. FuelWagon 18:58, 4 October 2005 (UTC)

I also think it looks like SlimVirgin is pushing a POV and using WP:POINT in doing so. // Liftarn

for certain definitions of sourced information
Ha, this is a good one Apparently, wikipedia policy has been changed to demand multiple independent sources before we can report something. Is this a special rule just for articles critical of Israel? Good for a chuckle anyway... FuelWagon 04:00, 6 October 2005 (UTC)

 * I think it's a special rule to keep some facts some editors don't like out of Wikipedia. They just keep demanding more and better sources until it's impossible to find any. // Liftarn

articleRfC
SlimVirgin deleted the contemporary history sections from both the Historical persecution by Christians (21:10, 30 September 2005)and the Historical persecution by Jews  (21:09, 30 September 2005) articles. Both deletions occurred within a minute of each other. She and Jayjg argue that the Historical persecution by Muslims article doesn't have a contemporary section, and use that to justify the deletion of the contemporary sections from both the Christian and Jewish articles. Her argument appears to be claiming that the state constitution of Pennsylvania written 200 years ago, and the state of Israel founded in 1948, are not "historical".

However, looking at other edits that SlimVirgin has made to other articles about Israel, it would appear that SlimVirgin has a strong pro-Israel/pro-Jewish POV and that her intent was to delete criticism of the modern state of Israel, not to improve the article. However, she must delete the sections in both articles to maintain consistency. FuelWagon 19:22, 4 October 2005 (UTC)

 * Your comments seem to be focused on the motives of an editor, not on the contents of this article. What do you want done with it? Do you want the contemporary history section back? Let's focus on the article, not the editors. -Willmcw 20:43, 4 October 2005 (UTC)

 * And if he wants to retain the section, how does he propose dealing with the many problems in it: the lack of sources, the failure to mention when these various bills of rights were instituted, when those particular sections were last cited in a case, what the current status of the sections is; and also the fact that some of them clearly aren't examples of persecution of anyone. SlimVirgin (talk) 20:55, 4 October 2005 (UTC)

In case anyone is wondering, the main question of the article RfC is (1) should we keep the "contemporary" content and fix it, or (2) should we delete it? SlimVirgin is saying the content is too problematic and shoudl be deleted. I say she's pushing POV. And yes, the motives of an editor are fair game when POV pushing seems apparent such as this case. FuelWagon 21:04, 4 October 2005 (UTC)

 * The perceived motives of the editor are entirely irrelevant. What matters is what's on the page. I've outlined the problems I saw with the material, which is why I removed it. You notably have failed to say a single thing about the content. SlimVirgin (talk) 21:11, 4 October 2005 (UTC)

I think the contemporary section should be kept and expanded. Sources are already given (there is a link to http://www.religioustolerance.org/texas.htm where the information is from, the full tests are available from http://www.constitution.org/cons/usstcons.htm for those who want to dig deeper.) and I have extended it with more sources. When they were instituted is of little relevance as long as they are current, but it should be possible to find out. Getting informationabout when they were last used is probably tricky, but if someone feels the need to dig up that information it would ofcourse be interesting. You may also want to explain what you mean with "some of them clearly aren't examples of persecution of anyone". // Liftarn

 * Hi Liftarn, there are number of problems with the section, as I see it, but just to start with these:

 * History does not mean "in the distant past." History can mean as recently as yesterday.  Logophile 13:13, 21 October 2005 (UTC)

No sources or just one website as a source
The first problem is that the entire section as I recall relies on one website as a source, something run by Ontario Consultants for Religious Freedom. Do we know who they are, and whether they're reputable? And even if they are, does it make sense to have an entire section based on one source alone, and a source that appears to be partisan?

 * I have edited to include other sources. As far as I know the website is reliable. They also give the sources they have used. Considering they seem to be the best source available it is natural that it has been used much. By the way, I see no indication that they are partisan in either way. // Liftarn

U.S. section
Secondly, there are a few examples given that don't seem to me to be examples of anyone persecuting anyone else. For example (only for example, as I think there are others, but the following particularly confused me):

 * Maryland's Bill of Rights: Article 36: "nor shall any person, otherwise competent, be deemed incompetent as a witness, or juror, on account of his religious belief; provided, he believes in the existence of God, and that under His dispensation such person will be held morally accountable for his acts, and be rewarded or punished therefore either in this world or in the world to come.

 * Massachusetts' Declaration of Rights: Article III: "make suitable provision, at their own expense, for the institution of the public worship of God, and for the support and maintenance of public Protestant teachers of piety, religion and morality, in all cases where such provision shall not be made voluntarily."", "...every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law"

 * Pennsylvania Declaration of Rights: Article 1, Section 4: "No person who acknowledges the being of a God and a future state of rewards and punishments shall, on account of his religious sentiments, be disqualified to hold any office or place of trust or profit under this Commonwealth."

Could you say how the first and third are examples of historical persecution by Christians (or by anyone)? And of the second, there are two quotes, both lifted out of context, which may or may not matter, but we can't tell. The first quote doesn't seem to support the idea of persecution. I can see that the second quote is dodgy, but I'd like to know what the first part of the sentence said. And of all the sections, we have to know that they're actually in force and haven't been ruled unconstitutional. That's not just an extra piece of information that could be included; I see it as essential if the section is to remain. SlimVirgin (talk) 06:54, 6 October 2005 (UTC)

 * Maryland's Bill of Rights: Article 36 states that atheists and agnostics are not reliable as witnesses nor jurors. Massachusetts' Declaration of Rights: Article III states that only Christians are protected by the law. Pennsylvania Declaration of Rights: Article 1, Section 4 says that atheists and agnostics may be "disqualified to hold any office or place of trust or profit". As the article now states they are current, but in theory the first ammendment nullifies them just as the text in the article says. Btw, I have also added links to the full texts of the bills/declarations when I found one. // Liftarn

 * Liftarn, please follow policy and address these issues rather than reinserting the material. I'm challenging this material under No original research and Verifiability, which are both policy. Any editor has the right to remove material that is unsourced or sourced to unknown websites. I'm happy to see the section restored so long as it's sourced properly and well written, but as it stands, it's unencyclopedic and embarrassing. SlimVirgin (talk) 16:37, 6 October 2005 (UTC)

I find it very strange that you choose those to challenge the content of the article. It's clearly not original research ("Original research refers to original research by editors of Wikipedia. It does not refer to original research that is published or available elsewhere"). The information is also easily verifiable (just folow the link). And as I have stated several times now, I have added several additional sources. // Liftarn

Beginning of comtemporary section
The section below is completely unsourced and reads like a personal essay. SlimVirgin (talk) 16:50, 6 October 2005 (UTC)

"Since the nineteenth century non-Western Christians have been more likely to be victims of persecution than persecutors. However, some Muslims believe that recent geopolitical conflicts constitute a new 'crusade' against Muslim peoples by the Christian west. The number of Muslims killed by other Muslims and the number of Christians killed by Muslims, however, are both about ten times as large as the number of Muslims killed by Christians."

Agree. It should probably be cut or completley rewritten, but note for instance Tenth Crusade. // Liftarn

 * Ridiculous. Depite what many believe, the U.S. has clear seperation of church and state. It is the state who went to Iraq, not the church! Yes, there are Christians in Iraq. There are also atheists. And to say that the U.S. Army is persecuting Muslims is, to be frank, just one person's opinion. Others would disagree. - Ta bu shi da yu 02:11, 17 November 2005 (UTC)

Country descriptions other than U.S.
(1) The section on Canada is entirely unsourced. "Many Neopagans who are open with their religion are the target of economic and physical attacks. They are perhaps the most persecuted religious group on a per-capita basis. Most of them are not open with their religion. Battles fought in courts over child custody by separated or divorced parents where on of the parents belong to a minority religion sometimes results in one of the parents being forbidden to teach his or her religion to their child."

(2) The section on Greece is sourced only to religioustolerance.org. "In Greece the Greek Orthodox church is given priviledged status and only Greek Orthodox church, Roman Catholic, some Protestant churches, Judaism and Islam are recognized religions.[1] The Muslim minority is often percecuted.[2]"

(3) Section on Mexico sourced only to religious tolerance.org "According to a Human Rights Practices report by the U.S. State Department note that "some local officials infringe on religious freedom, especially in the south". There is conflict between Catholic/Mayan syncretists and Protestant evangelicals in the Chiapas region. [3]"

(4) Section on Uzbekistan sourced onlu to religious tolerance.org, and it's not even explained what's meant by "imprisoned for their faith." "Even if Uzbekistan have improved their level of religious freedom over 200 individuals remain imprisoned for their faith. [9]"

The above are the problems that need to be resolved before the section can be reinserted. And the other U.S. bills of rights not mentioned above need to be sourced properly, and mention should be made of whether they're regarded as still in force, constitutional, and enforceable. SlimVirgin (talk) 17:02, 6 October 2005 (UTC)

 * Do you have any evidence that says the source given is unreliable in any way? You can't just invent new rules that says that several sources are needed. // Liftarn

 * Okay, then one source, but not an unidentified website. Also, could you address the point I've made twice above that some of the bills of rights quoted aren't even about persecution by Christians? SlimVirgin (talk)  01:00, 8 October 2005 (UTC)

The bills are such clear examples of persecution that no explanation should be necessary and I have also explained it earlier. If you had bothered to check you would have noticed that I have added several other sources except for what you incorrectly call "an unidentified website". I'm Ok with removal of Uzbekistan since it's unclear if it's an actual case of persecution by Christians. Section on Mexico has several sources. Greece also has several sources. Canada has a source so it's not unsourced, however it may have to be dropped since it's not clear it's actually Christians who do the persecution even if it's highly likley. There are however better examples. // Liftarn

 * Another editor has just pointed out to me that this website has been discussed elsewhere and rejected as dodgy. It's run by a retired engineer, a nurse, a researcher in urban planning, an IT systems manager, and an unemployed waitress. There's no way this can count as a credible source for Wikipedia in the area of religion or theology. See Verifiability and No original research, which are policy. I'm going to remove everthing that relies on this website. SlimVirgin (talk) 11:44, 9 October 2005 (UTC)

 * So an unnamed editor pointed it out in a discussion in an unnamed place. Sorry, that's not good enough. I also fail to see why the profession of the peeople behind the site is of any relevance. I'm revering your deletions based on your failure to give a sensible motivation. // Liftarn

I provided that information to SlimVirgin and it was discussed previously on Talk:Common Era, where the debate centred not so much on whether it was a good source, but on whether it was so poor a reference that it should not even be mentioned as an external link. Opinions were divided on the matter. What SlimVirgin states is broadly correct, although really it is the retired engineer, who freely admits to having no academic training whatsoever in this area, who really runs the site, with almost all articles being written by him. His Ontario Consultants on Religious Tolerance is just him and his four friends. This information should be available on the religioustolerance.org website if you look for it (that's where I got it from when engaging in the Talk:Common Era debate. This makes the religioustolerance.org entirely unsuitable as a reliable source.

I have only ever looked into one article on the website in any detail (it was the one defending his usage of common era date notation), and the conclusions to that article contradicted the sources he had quoted - which further emphasises why we shouldn't rely on it. Of course, the information in the article that was referenced to religioustolerance.org may, for all I know, still be true (and I don't personally wish to get involved in that debate) - but if it is true an alternative reliable source should be available and it is that alternative source that we should reference, jguk 18:26, 9 October 2005 (UTC)

 * As far as I can tell what religioustolerance.org does is assembling information from other sources and presenting it so the information from there is available elsewhere, but it may need a bit more digging and some links have expired. But the major problem is that SlimVirgin deletes an entire section even if religioustolerance.org is just one of many sources. For instane notice the section on Canada There SlimVirgin deleted the entire section even if it has another source as well (it would be easy to dig up several more sources, but the problem is they are quite overwhelming (for instance containing the full text of the debate)). The only text that exclusivley relies on religioustolerance.org is the first section about the persecution of Neopagans. // Liftarn

ACTUAL persecution in the USA
Since the Bill of Rights invalidates the various state constitutions' requirements of theism, are there any actual instances of contemporary persecution that ought to be mentioned? KHM03 17:43, 7 October 2005 (UTC)

 * So, if a state constitution forbids someone who denies the existence of "the almighty god" from running for political office, how exactly does that not qualify as "actual" persecution? If the federal bill of rights overrides that requirement, then the requirement is no longer active, but this is the "historical" persecution article, and reporting a state constitution containing persecution is still history, even if a federal bill of rights somehow overrides that persecution at a later date. In short, it was actual persecution when the state constitution in question was ratified and that's what this article is reporting on. FuelWagon 22:11, 7 October 2005 (UTC)

 * It would be helpful if a footnote could be provided to cite and explain any judicial tradition that eventually interpreted the Bill of Rights as over-riding the federalist principle.
 * Under the Bill of Rights, states at one time had establishment religions (state support of a Christian denomination) which all of the states voluntarily eliminated early in the 19th century, and not under Constitutional challenge. "The powers not delegated to the United States by the Constitution, nor prohibited by it to the states, are reserved to the states respectively, or to the people."
 * Accordingly religious tests and mandatory prescribed oaths survived at the state and local levels well into the 20th century. What has changed? When did it change? — Mark (Mkmcconn) ** 04:38, 9 October 2005 (UTC)

But if no one is being denied rights, then where is the persecution? Who exactly is experiencing persecution? KHM03 22:40, 7 October 2005 (UTC)

 * It is a persecution of words, even if it's not a persecution of deed. It basicly says that they would like to persecute non-Christians if not the federal bill stopped them. And as said above, it was indeed valid when it was written and why has it been kept? // Liftarn

My guess is it was left for historical reasons. But it's meaningless, and there's no persecution from it. So...is there no persecution by Christians in the USA? Is that the best we can come up with? KHM03 23:17, 8 October 2005 (UTC)

 * It is an ultimately numbing use of the words, that "discrimination" has become a synonym for "persecution". It turns everybody into supposed victims.  Christians too, often claim to be "persecuted" when what they mean is that their beliefs are denied expression, or are used against them to deny their fitness for office. — Mark (Mkmcconn) ** 03:48, 9 October 2005 (UTC)

 * Well, Christians often claim that they are persecuted when they no longer can persecute other religions freely. // Liftarn

 * I agree that the U.S. examples are silly. This is overall a very silly article, but the contemporary section is the worst. I've removed the references to religioustolerance.org, which is run inter alia by a retired engineer, a nurse, and an unemployed waitress. On their shoulders rested Wikipedia's entire case for contemporary "historical" persecution by Christians. [[image:sad.png]] SlimVirgin (talk) 14:35, 9 October 2005 (UTC)

 * They are far from silly. Persecution is "persistent mistreatment of an individual or group by another group". So according to you it would not be persecution if a government put up benches with a sign saying "Whites only" and then say that it's OK because it's not enforcable. And as I said, the professions hardly matter and as I now have stated numerous time there are several other sources in the article. // Liftarn

 * Well, no, the professions matter a great deal. We wouldn't use a theologian as a source on how to build a bridge, and for the same reason, we don't use a retired engineer for an article on religion. SlimVirgin (talk) 14:38, 10 October 2005 (UTC)

Well, since religioustolerance.org no longer is used as a source it's a moot point. // Liftarn

Christian response
Arcan, I would prefer it if Christian responses be kept direct, specific to the allegation, and (ideally) sourced. The reason is that many things listed on the page do not appear to me to be "persecution" from a Christian perspective at all. Pluralism is not Christianity; and Christian offenses against the tenets of pluralism are not considered sins, except by Christian pluralists. — Mark (Mkmcconn) ** 14:04, 9 October 2005 (UTC)

Weasel words
Is someone going to try to fix those weasel words? - Ta bu shi da yu 08:17, 10 October 2005 (UTC)

 * I guess you refer to the section under "Cited by persecutors". It should be done, but how? I have given it a try, but there are some trickier sections I haven't managed to fix yet. // Liftarn

Recent edits
This is not a well-written or well-researched article, and some recent edits are making it worse. Perceived unfairness in Canada is not the same as persecution by Christians. There is no persecution by the Canadian government qua Christians; it is a secular government. If we're going to claim such persecution exists, it has to be unambiguous and very well-sourced. Similarly with some of the other examples: just because atheists or Wiccans feel they're being unfairly treated does not mean they're being (a) persecuted by anyone, or (b) persecuted by Christians. Please don't keep putting these sections back in, unless excellent sources are found, and then please stick closely to what the sources say without elaborating and turning it into a personal essay.

I also removed the sentence about "this is an example of affirming the consequent," because it seemed not to be, but even if it was, I didn't see the relevance of mentioning it. SlimVirgin (talk) 14:34, 10 October 2005 (UTC)

 * The article is about persecution by Christians, not just christian goverments. // Liftarn

 * Well, SlimVirgin, since your purpose here is simply to delete the contemporary history in this article so that you can delete the contemporary history from the Jewish Persecution article, your arguments are rather hollow. HOwever, just to make clear that your "does not mean they're being ... persecuted by Christians" argment is empty, I've answered a couple of specifics below:

 * "How is this persecution by Christians per se, rather than religious people versus atheists?: During the Cold War, the United States often characterized its opponents as Godless Communists"

 * we can certainly find some self-declared christians who used the phrase "Godless communists", therefore it belongs in this article, at the very least. If some people who used the phrase were Jewish or Muslim, then we can add "godless communist" to those articles as well as examples of persecution by those faiths.

 * And considering the demographics (and since the phrase wasn't "G-dless communists" or "communist infidels") we can be quite certain that it was the christian god the phrase refered to. // Liftarn

 * "How is this persecution by Christians as such?: Senator Jesse Helms (R, NC) introduced a bill in Congress in 1986 to remove tax exempt status from existing Wiccan groups and prevent any new groups from being recognized."

 * Since "Christian Coalition of America" seem to honor Jesse Helms as a fellow christian, and since "Media Research"  says "Helms, ... revere traditional Christian values", it seems safe to say that Helms is Christian. Therefore, a christian legislating a bill that would discriminate against wiccans would seem to qualify for this article. FuelWagon 15:04, 10 October 2005 (UTC)
 * That is original research! You are extrapolating what may not be there! - Ta bu shi da yu 02:14, 17 November 2005 (UTC)

Did it pass? What persecution resulted from the new law? KHM03 17:14, 10 October 2005 (UTC)

 * It was thrown out since it was not considered a budget issue. Two other attempts was made, one was dropped following the failure of Helms it was whitdrawn. The Robert S. Walker bill (HR 3389) was tabled and quietly ignored until the congress closed. I have added some more text and sources to make it clearer. // Liftarn

 * We've been through these arguments at Christianity and Criticisms of Christianity. It's misleading to group modern issues of tax and discrimination with the torture chambers of the middle ages. I'm not denying that there is such a thing as persecution by Christians in modern times, but this article is called Historical persecution by Christians, not Modern discrimination by Christians. And the article says, near the beginning,
 * This persecution has included unwarranted arrest, war, inquisition, imprisonment, beating, rape, torture, execution or ethnic cleansing. It also may refer to the confiscation or destruction of property, or incitement to hate non-Christians.
 * Throwing wiccans into prison for refusing to attend Christian services would qualify as "persecution by Christians"; removing tax-exempt status does not. Ann Heneghan (talk) 10:40, 11 October 2005 (UTC)

I agree. KHM03 11:33, 11 October 2005 (UTC)

 * I disagree. While removing the tax-exempt status for some non-Christian religions may not be as bad as rape and torture it's still a form of persecution. That the article (atleast now) also covers modern history. Just out of curiosity. When, in your oppinion, did history end? // Liftarn 13:11, 11 October 2005 (UTC)

 * What was the reason they wanted to lift the tax-exempt status? What is the background to this issue? - Ta bu shi da yu 02:16, 17 November 2005 (UTC)

 * It is not only "not as bad", how is it a crime of any kind if some groups are not recognized as religions qualifying for tax-exempt status? In fact, I'm sure you can find numerous christian groups that fail this test, on various grounds.  Some of them exist for no other purpose than to avoid taxation.  Some "charities" also lose their tax-exempt status, because they fail to meet the required definition. Failure to implement anarchy is not "persecution". — Mark (Mkmcconn) ** 18:43, 11 October 2005 (UTC)

 * It is not the question of "some groups" but an entire religion. Let's say the tables were turned. What would you say about a law that made all Christian groups lose their tax-exempt status? // Liftarn

 * The question above is probably not directed at me, but anyway, I wouldn't call it persecution. Persecution was what Nero did to Christians. And I believe it does happen in some places that Catholic charities lose their tax-exempt status for refusing to compromise on abortion or contraception, for example. While they might find that annoying and inconvenient and unfair, the leaders of such charities do not consider that their treatment is the same as being thrown to the lions or set on fire. Ann Heneghan (talk) 09:39, 12 October 2005 (UTC)

 * Your example is flawed. As I said above what we're talking about it like making all Christian groups lose their tax-exempt status, not just a select few based on theirs views on this or that. // Liftarn

 * And that's discriminatory, and that's a bad thing. But that isn't persecution.  Where's the rape?  The torture?  The murder?  The systematic violent brutalization of children?  You've proven discrimination; now what about actual persecution?  KHM03 12:31, 12 October 2005 (UTC)

 * See Persecution that defines it as "persistent mistreatment of an individual or group by another group". Denying members of a certain religion the benefits members of other religions enjoy do qualify as religious persecution. // Liftarn 14:34, 12 October 2005 (UTC)
 * I was not aware that Christian groups have tax-exempt status in America... is this the case? - Ta bu shi da yu 02:19, 17 November 2005 (UTC)
 * It appears they do, if they don't get involved in political activities. - Ta bu shi da yu 01:42, 26 November 2005 (UTC)

Don't know if this should be added, but...
Just cruising by (didn't read the whole talk page, so if this is addressed elsewhere, i'm sorry). What about persecution of the native people / american indians in north / south america by the european settlers (predominately christian)? I'm sure there were many reasons why they were persecuted, but i'm also fairly sure religion was part of it too. I also think that maybe such an article for "Native American persecution" should be added if there is sufficient reason (considering that there are various articles for specific persecutions of other peoples). I don't mean to seem lazy, but I don't know too much about this topic myself so i don't think i'm the one to add it (plus, considering how much controversy is in this article, i don't want to add something someone's just going to delete and say is unnecessary later anyway). Just a thought. thnx

Rmoved Linls
The linskl section is terible. Firts off, I had to rmeove two links. The oen ot he Malleus Mallifactgorum served no purpose whatsoever in this article. The pothe rlink was less a study in CHristain persecution and just anothr "Christaisn suck, they killed the oh so great Pagans" site, with obviosu Bias.

At the same time, serious Hisotrical sites DO exist and ARE NOT linked. Ill try this week to find them, and place them in, but can soemone ehelp by adding real links?Thanks.

ZAROVE 02:29, 13 March 2006 (UTC)

I thrice reverted. Please dont just revert back. SOem infor was litelrlay wrong. ( Esp. After soem peopel decidd to trash CHristainity.)

No, Im nto here just as a vlaieant zealot her eot defend the faith.

I am however concerned withthe free wheeling of it. IE, false arguments.

Try reaidng my verison and actulaly seeing what it says, before blidnly reverting. OK?

ZAROVE 04:23, 24 March 2006 (UTC)

Your grammar and spelling is absolutely atrocious. No way that belongs in an encyclopedia. ⇒   SWAT Jester     Ready    Aim    Fire!  04:24, 24 March 2006 (UTC)
 * I understand it if you dyslexic or otherwise disabled, and would not want that to prevent you from editing wikipedia. However, could you please try harder to run your edits through spell check, or have another editor help out with your copy editing before you add it to the main article. Basic spelling mistakes are clearly not encyclopedic, and I believe other editors would take you more seriously if we didn't have to translate and fix all of your edits before making them 'normal'. On another note, I'll see if I can't find any better links.--Andrew c 14:11, 24 March 2006 (UTC)

I am trying, btu earlier Ihad a few Christainity-based articles to sift through. See, some trolls cameon, and decided to slant WIkipedia in the Anti-CHristian direction. ( Im not usually interested in CHristianity based articles, ironicllay...)

So, I got a bit carried away on fixing the articles by rmeovign superfluous, false, or otherwise biased entries. Its the same set of trolls one ach article,and they ar eonly interested in Christ-related entries, and makign themselves appear to be contributors on other articles otherthns one contested one.

Im just tryign to reverse the damages relaly.

ZAROVE 20:58, 24 March 2006 (UTC)


text:
IRWIN

IRWIN is a collective of Slovenian artists, primarily painters, and an original founding member of Neue Slowenische Kunst (NSK).

History
In 1983, the artists Dušan Mandič, Miran Mohar, Andrej Savski, Roman Uranjek, and Borut Vogelnik, coming from the punk and graffiti scene in Ljubljana, formed an artistic group and called it Rrose Irwin Sélavy. This name had a reference to Marcel Duchamp, who used “Rrose Sélavy” (like eros c’est la vie) as one of his feminine pseudonyms. The group would soon shorten the name to R Irwin S.

In 1984, the group co-founded a larger collective known as Neue Slowenische Kunst (NSK). Acting as the fine arts wing of the group, they joined the musical group Laibach, and the Scipion Nasice Sisters Theatre group. Soon after the formation of the larger collective, R Irwin S changed its name to simply Irwin.

In 1987, IRWIN, Novi Kolektivizem and Scipion Nasice Sisters Theatre were involved in one of the greatest art scandals in the history of Yugoslavia when they proposed a poster, based on a Nazi kunst poster, for the celebration of the Youth Day, Tito's birth anniversary. In the history of art, this scandal is known as the Poster Scandal. In 2012, D'Art documentaries production is to release a 1-hour documentary about the scandal, entitled "The Fine Art of Mirroring".

In August 2022, Uranjek died of suicide in Ljubljana at the age of 60. At time of his death he was connected to alleged sexual abuse and financial manipulation circle.

Characteristics
Irwin’s work is defined largely by three main principles. The first is the idea of building one’s own artistic position out of one’s particular circumstances; by being particular, art can become truly universal. The second is working in a group, a collective, or even an organization, shifting the emphasis away from the individual personality of the artist. The third is the fundamental NSK working procedure sometimes called the retro-principle. The latter principle gives rise to the concept known as “retroavantgardism” (or, later “retrogardism”). As the name implies, retroavantgardism is somewhat paradoxical because it calls for simultaneously looking backward (“retro”) and forward (“avant-garde”). This position is evident in the paradoxical title of an official statement of the group in 1987, “The Future is the seed of the past.” In essence, retroavantgardism consists in the recycled use of past symbols, images and philosophical ideas, particularly those that have been used by governments or other institutions to accumulate and hold power.

Irwin is also very interested in the idea of the complexity of the image. For them, an image is never neutral, nor does it ever appear in a neutral space. Thus their work can be tied to the larger international inquiry known as Institutional Critique. Directly drawing upon images that have strong political and/or artistic connotations, including fascist, Soviet, religious, and Suprematist images, Irwin’s art is complex and has a traumatic and provocative effect. Reflecting their belief that there is no neutral space, Irwin’s work becomes increasingly concerned with location, both in performance pieces, but also in exhibitions. The self-curation of their shows becomes as much a part of the work, as the pieces themselves.

Paintings
Irwin’s “paintings” incorporate a number of media including paint, tar, books, dishes, Lego, silkscreens and many others. The works are not signed by the group, in a traditional sense, but are presented to the collective for approval. The work will then be stamped with the groups monogram—often on a metal plate.

Performance Pieces
Although primarily painters, they have engaged in many collaborative works with other NSK art collectives, ranging from theater to music video. In 1992, in cooperation with Michael Benson, they created the performance Black Square on Red Square, in which a square of black cloth, 22 meters to a side, was unfurled on Moscow's Red Square, in homage to Kazimir Malevich and suprematism. Others of their more notable activities have included the planning of the NSK Embassies and Consulates in Moscow, Gent and Florence, and the Transnacionala project—a journey from the east to the west coast of the United States in 1996.

East Art Map
East Art Map is a project to create a history and vocabulary for Eastern European art starting in 1945 by identifying and compiling a sourcebook of influential artists.

Exhibitions
Irwin have exhibited widely in Europe and the USA, including Manifesta in Rotterdam and Ljubljana, Venice Biennial, After the Wall, and Aspects/Positions. In 2004, they have received the Jakopič Award, the highest annual award in Slovene fine arts.

title: IRWIN


text:
Category:Arsenate minerals

Arsenate minerals are those minerals containing the arsenate (AsO43−) anion group. Both the Dana and the Strunz mineral classifications place the arsenates in with the phosphate minerals.

title: Category:Arsenate minerals


text:
Moto Hagio

Moto Hagio (萩尾 望都) is a Japanese manga artist. Regarded for her contributions to shōjo manga (manga aimed at young and adolescent women), Hagio is considered the most significant artist in the demographic and among the most influential manga artists of all time, being referred to as the "god of shōjo manga" (少女漫画の神様) by critics.

Hagio made her debut as a manga artist in 1969 at the publishing company Kodansha before moving to Shogakukan in 1971, where she was able to publish her more radical and unconventional works that had been rejected by other publishers. Her first serializations at Shogakukan – the vampire fantasy The Poe Clan, the shōnen-ai (male–male romance) drama The Heart of Thomas, and the science fiction thriller They Were Eleven – were among the first works of shōjo manga to achieve mainstream critical and commercial success. Hagio subsequently emerged as a central figure in the Year 24 Group, a grouping of female manga artists who significantly influenced shōjo manga in the 1970s by introducing new aesthetic styles and expanding the category to incorporate new genres. Since the 1980s, Hagio has drawn primarily adult-oriented manga in the manga magazine Petit Flower and its successor publication Flowers, notably Marginal, A Cruel God Reigns, and Nanohana.

While Hagio primarily authors works in the science fiction, fantasy, and shōnen-ai genres, her manga explores a wide range of themes and subjects, including comedy, historical drama, and social and environmental issues. She has been recognized with numerous awards both in Japan and internationally, including the Order of the Rising Sun, a Medal of Honor, and commendation as a Person of Cultural Merit.

Early life and career
Moto Hagio was born on May 12, 1949, in Ōmuta, Fukuoka. The second of four siblings, Hagio's father worked as dockworker, while her mother was a homemaker. Because of her father's job, the Hagio family moved frequently between Omuta and Suita in Osaka Prefecture. Hagio began to draw at an early age in her spare time, and attended private art lessons with her older sister. In her third year of elementary school, she began reading manga that she acquired at kashi-hon (book rental stores) and her school library. Her parents discouraged her interest in illustration and manga, which Hagio states they viewed as "something for children not old enough to read" and "an impediment to studying"; this would be a major contributing factor to what would become a lifelong strained relationship with her parents.

During her childhood, Hagio read and became influenced by the works of manga artists Osamu Tezuka, Shōtarō Ishinomori, Hideko Mizuno, and Masako Watanabe, as well as literary fiction by Japanese authors such as Kenji Miyazawa and western science fiction and fantasy authors such as Isaac Asimov, Arthur C. Clarke, and Robert A. Heinlein. She began to seriously consider a professional career in manga after reading Tezuka's manga series Shinsengumi in 1965, and in 1967 began submitting manga manuscripts to various publishers, including Kodansha, Shueisha, and Tezuka's own manga magazine COM.

In her senior year of high school Hagio met manga artist Makiko Hirata, who also lived in Ōmuta and was pursuing a professional career at Kodansha while still in high school. After graduating, Hirata moved to Tokyo and offered to introduce Hagio to her editor, which Hagio accepted. Hagio made her professional debut as a manga artist in Kodansha's Nakayoshi manga magazine, with the short stories Lulu to Mimi in August 1969 and Suteki na Mahō in September 1969. Hagio began working for Nakayoshi under a new editor, but struggled under the editorial constraints of the magazine: Nakayoshi published primarily sports manga for children, while Hagio preferred to write science fiction and fantasy stories focused on mature themes and subject material. Her next four manuscripts submitted to Nakayoshi were consequently rejected, with her editors instructing her to write stories that were "more interesting and cheerful". In 1970, Hagio published the one-shot (single-chapter) manga stories Cool Cat and Bakuhatsu Gaisha in Nakayoshi.

Breakthrough and the Year 24 Group
Shortly after her debut, Hagio began pen pal correspondence with Norie Masuyama, a fan of Hagio's who discovered her work through Nakayoshi. Masuyama gifted Hagio a copy of the novel Demian by Hermann Hesse, an author whose novels came to greatly affect Hagio and significantly influenced her manga. Contemporaneously, Hagio's editor assigned her to assist manga artist Keiko Takemiya, whose work had been published in Nakayoshi, COM, and Margaret. The two artists became friends, and Takemiya suggested that they move to an apartment in Tokyo together; Hagio, who was still living with her parents in Ōmuta and unsure of her future as a manga artist, initially refused her invitation. Shortly thereafter, Takemiya introduced Hagio to Junya Yamamoto, an editor at Shogakukan and editor-in-chief of the manga magazine Bessatsu Shōjo Comic. Yamamoto agreed to publish Hagio's previously rejected manuscripts, and Hagio accepted Takemiya's offer to move to Tokyo.

In 1971, Hagio and Takemiya moved to a rented house in Ōizumigakuenchō, Nerima, Tokyo located near the home of Norie Masuyama. Together, the three women decided to create a living space modeled off of 19th French literary salons, nicknamed the "Ōizumi Salon". The Ōizumi Salon aimed to improve the quality and reputation of shōjo manga, a demographic which at the time was dismissed by critics as publishing frivolous stories for young children. Numerous shōjo artists visited the Ōizumi Salon, including Shio Satō, Yasuko Sakata, Yukiko Kai, Akiko Hatsu, Nanae Sasaya, Mineko Yamada, Aiko Ito (manga artist), Michi Tarasawa, and Misako Nachi. This grouping of artists would come to be referred to as the Year 24 Group. The Year 24 Group contributed significantly to the development of shōjo manga by introducing new aesthetic styles and expanding the demographic to incorporate elements of science fiction, historical fiction, adventure fiction, and same-sex romance: both male–male (shōnen-ai and yaoi) and female–female (yuri). During this period, Hagio published the shōnen-ai one-shot The November Gymnasium in 1971, followed by the vampire fantasy The Poe Clan in 1972, with the latter series becoming Hagio's first major critical and commercial success. The Poe Clan was also the first series that Shogakukan published as a tankōbon (collected edition); the first tankōbon edition of The Poe Clan sold out its initial print run of 30,000 copies in three days, an unprecedented sales volume at the time for a shōjo manga series that had not been adapted into an anime.

Following a 1973 trip to Europe by Hagio, Masuyama, and Yamagishi, Takemiya announced that the Ōizumi Salon would cease, as she preferred to continue her career alone. Decades later, both Hagio and Takemiya would disclose that the pair had a falling out in 1973 that remains unreconciled; Takemiya has written in her memoirs about feelings of jealously and an inferiority complex towards Hagio, while Hagio has written that their relationship was strained by accusations from critics that she plagiarized her shōnen-ai works from Takemiya. Nonetheless, the innovation introduced to shōjo manga by the Year 24 Group significantly contributed to the development of the demographic, bringing it to what critics have described as its "golden age".

Career as a manga artist
In the wake of the critical and commercial success of The Rose of Versailles by Year 24 Group member Riyoko Ikeda, Hagio's editor Junya Yamamoto asked her to create a series of similar length and complexity for publication in the manga magazine Shūkan Shōjo Comic. The resulting series was The Heart of Thomas, a long-form serialized version of Hagio's earlier The November Gymnasium, which began serialization in the magazine in 1974. Though initially poorly received by readers, by the end of its serialization The Heart of Thomas was among the most popular series in Shūkan Shōjo Comic. The critical and commercial success of both The Poe Clan and The Heart of Thomas freed Hagio from most editorial constraints and allowed her to publish her previously rejected works of science fiction, a genre which at the time was perceived as inappropriate for female audiences and thus was effectively non-existent in shōjo manga.

They Were Eleven, Hagio's first published science fiction manga series, began serialization in Bessatsu Shōjo Comic in 1975. Hagio began to establish herself as a science fiction writer and moved away from the constraints of shōjo magazines, publishing a manga adaptation of science fiction writer Ryu Mitsuse's novel Hyakuoku no Hiru to Sen'oku no Yoru in the shōnen manga (boys' manga) magazine Weekly Shōnen Champion in 1977. This was followed by several manga adaptations of the works of Ray Bradbury published as the one-shot anthology U wa Uchuusen no U beginning in 1977, Gin no Sankaku in 1980, and various one-shots in the science-fiction focused S-F Magazine. Hagio did create science fiction works for shōjo magazines during this period, notably Star Red for Shūkan Shōjo Comic from 1978 to 1979.

In 1980 Yamamoto became the founding editor of Petit Flower, a new magazine at Shogakukan that published manga aimed at an adult female audience. Hagio moved to the magazine, where she was given full editorial control over the manga she produced. In the subsequent decades Hagio would publish many works in Petit Flower and its successor publication Flowers that are distinguished by their mature themes and subject material. Notable works include the crime thriller Mesh in 1980, the post-apocalyptic science fiction series Marginal from 1985 to 1987, the semi-autobiographical Iguana Girl in 1992, and A Cruel God Reigns from 1993 to 2001. Hagio's works during this period were generally not influenced by developments in contemporary shōjo manga, such as the erotic manga of artists like Kyoko Okazaki and the josei manga or artists like Erica Sakurazawa.

Hagio began teaching manga studies as a visiting professor at the Joshibi University of Art and Design in 2011. That same year, the Fukushima nuclear disaster occurred; with the publication of her manga series Nanohana, Hagio became one of the first manga artists following Kotobuki Shiriagari to address the disaster directly in her work; Hagio's prominence as an artist is credited with influencing other manga artists to address the disaster in their works. To mark the fifteenth anniversary of Flowers in 2016, Hagio launched a revival of The Poe Clan in the magazine, publishing new chapters nearly forty years after the conclusion of the original series.

Style and influences

When asked about her visual influences, Hagio responded that she was influenced by Shotaro Ishinomori's page layouts, Hideko Mizuno's clothing, and Masako Yashiro's eyes.

In the early 1970s, Hagio and her fellow Year 24 Group members contributed significantly to the establishment of shōjo manga as a distinct category of manga, iterating on contributions made to the category in the 1950s and 1960s by artists such as Macoto Takahashi to establish a "visual grammar of shōjo manga". Chief among these developments was the use of interior monologue, which was written outside of speech balloons and scattered across the page. These monologues allow the exploration of the characters' interiority and emotions, and serve to compensate for the absence of third-person narration in manga.

In Hagio's manga specifically, interior monologues are often accompanied by symbolic motifs that extend beyond panel borders and overlap in a manner resembling a montage or a collage, creating a three-dimensional effect. These motifs are often composed of decorative elements (flowers, clouds, screentones, etc.) but are also often lines, sparkles, and onomatopoeia which serve to reinforce the "exploration of the interiority" of the characters. Hagio also makes use of full-body portraits of main characters, a technique originated Macoto Takahashi, as well as superimposed close-ups of these characters, to mark the character as important in the narrative. Hagio also uses mise-en-scène and lighting marked a strong contrast of shadow and light, giving a theatrical effect to her works.

When Hagio began to create manga for an adult audience beginning with Mesh in 1980, she adopted a more realist style. In particular, she changed the body shape of her characters, who until then exhibited the typical shōjo style of heads that were proportionally larger than the rest of their bodies. She also gradually altered her page layouts, especially during the 2000s, to make her style more accessible to a new readership.

Themes and motifs
Hagio primarily authors works in the science fiction, fantasy, and boys' love genres, though her works explore a wide variety of themes and subjects. This is especially true of her short stories, which have depicted a variety of topics and genres including comedy, historical drama, and social and environmental issues. Though her works are primarily aimed at a female audience, she does also attract a male readership.

Dysfunctional families

Hagio has long had a difficult relationship with her parents, who disapproved of her career as a manga artist even after she achieved mainstream critical and commercial success; it was not until 2010, when Hagio was 61 years old, that her mother accepted her profession. This strained relationship, combined with Hagio's own interest in family psychology, has had a significant impact on her manga. Families and familial drama recur as common motifs in Hagio's manga, especially twins, which are inspired by Hagio's childhood fantasy of having a twin sister so that her mother would pay more attention to her, and mothers, who are typically portrayed as incapable of loving their children and frequently die.

Initially, Hagio approached manga as an opportunity to depict "something beautiful", rather than an "ugly" reality. Consequently, she avoided contemporary Japanese settings for her early works, instead preferring European or otherworldly sci-fi settings. These early works nevertheless address dysfunctional family relationships, such as her one-shot Bianca (1970), a "gothic revenge plot" by a child against their parents and older authority figures. Her 1992 one-shot Iguana Girl became a turning point in both her life and career. In this semi-autobiographical story, a mother perceives her daughter as an iguana and rejects her; the daughter internalizes this rejection, and is in turn convinced that she is an iguana. Hagio has described the process of writing the story as a means of making peace with her family, and following its publication, she became more comfortable writing works set in contemporary Japan. Familial drama nevertheless remains a common theme in her works, as expressed in stories that address topics of child abandonment, incestual rape, and abortion.

Bishōnen and shōnen-ai

Hagio's works typically feature male rather than female protagonists, especially bishōnen (lit. "beautiful boys", a term for handsome and androgynous young men). She has described a "sense of liberation" that comes from writing male characters, as they allow her to express thoughts and concepts freely, in contrast to female protagonists who face the restrictions of a patriarchal society. Hagio first introduced bishōnen protagonists to her works with The November Gymnasium in 1971. The series is set in an all-boys boarding school, though an early draft of the story had a girls boarding school as its setting in order to conform to the conventions of the shōjo manga of the time, resulting in a story of the Class S genre. Dissatisfied with the draft, Hagio changed the protagonists to bishōnen; this aligned the story with the then-nascent genre of shōnen-ai, the precursor to modern boys' love (male–male romance manga).

The bishōnen of Hagio's works are both non-sexual and androgynous: socially masculine, physically androgynous, and psychologically feminine. The meaning of gender ambiguity has been variously considered by critics: from a queer perspective by manga scholar James Welker as an expression of sublimated lesbian identity, and from a feminist perspective by sociologist Chizuko Ueno it as an attempt to break out of the patriarchal dichotomy by creating a "third sex".

Feminist science fiction
Hagio's science fiction works depict themes and subjects typical of the genre, such as human cloning and time travel, but also take advantage of the genre's ability to depict worlds in which gender-based differences and power imbalances differ from that of the real word. Hagio's science fiction manga frequently explores topics relating to the place women in society, motherhood, and gender fluidity, taking particular inspiration from the works of Ursula K. Le Guin.

Notable examples include They Were Eleven, which depicts characters who belong to a race where individuals are asexual at birth and whose sex is determined at adulthood; Star Red, which depicts a protagonist who is birthed by a male character, and Marginal, which is set in a society that has become majority male through the use of sexual biological engineering. This feminist science fiction, where characters that blur distinctions of sex and gender, challenges notions of dualism and sexual dimorphism and has been argued by sociologist Chizuko Ueno as representing an evolution of the feminist use of the boys' love genre to explore these themes. It has also inspired the works of other shōjo science fiction manga artists, such as Reiko Shimizu and Saki Hiwatari.

Manga
The following is a list of Hagio's serialized and one-shot manga works. Serializations refer to multi-chapter works that are typically later published as collected editions (tankōbon), while one-shots refer to single-chapter works that are sometimes later collected in anthologies. Titles for works that have not received an official English-language translation or do not have an English title are listed using Hepburn romanization. All dates and publishers are sourced from The 50th Anniversary of The Poe Clan and the World of Moto Hagio unless otherwise noted.

English-translated works

 * Four Shōjo Stories (1996, Viz Media, ISBN 1-56931-055-6)
 * Multi-author anthology containing They Were Eleven.
 * A, A Prime (1997, Viz Media, ISBN 978-1569312384)
 * Collects A, A', 4/4, and X+Y.
 * A Drunken Dream and Other Stories (2010, Fantagraphics Books, ISBN 978-1-60699-377-4)
 * Collects Bianca; Girl on Porch with Puppy; Autumn Journey; Marié, Ten Years Later; A Drunken Dream; Hanshin: Half-God; Angel Mimic; Iguana Girl; The Child Who Comes Home; and The Willow Tree.
 * The Heart of Thomas (2013, Fantagraphics Books, ISBN 978-1606995518)
 * Otherworld Barbara (Fantagraphics Books), published as:
 * Otherworld Barbara Volume 1 (2016, ISBN 978-1606999431)
 * Otherworld Barbara Volume 2 (2017, ISBN 978-1683960232)
 * Neo Parasyte m (2017, Kodansha Comics, ISBN 978-1632366047)
 * Multi-author anthology containing Through Yura's Gate.
 * The Poe Clan (Fantagraphics Books), published as:
 * The Poe Clan Volume 1 (2019, ISBN 978-1683962083)
 * The Poe Clan Volume 2 (2022, ISBN 978-1683965725)
 * Lil' Leo (2021, Denpa, ISBN 978-1634429788)
 * They Were Eleven (2024, Denpa, ISBN 978-1634428156)

Essays & memoirs

 * Omoide o Kirinuku Toki (思い出を切りぬくとき). 1998, Anzudo, ISBN 978-4872822311
 * Yumemiru Bīzu Monogatari (夢見るビーズ物語). 2009, Poplar Publishing, ISBN 978-4591114650
 * Isshun To Eien To (一瞬と永遠と). 2011, Gengi Shobo, ISBN 978-4901998758
 * Watashi no Shōjo Manga Kōgi (私の少女マンガ講義). 2018, Shinchosha, ISBN 978-4103996026
 * Ichido Kiri no Ōizumi no Hanashi (一度きりの大泉の話). 2021, Kawade Shobō Shinsha, ISBN 978-4309029627

Other

 * Toki no Tabibito: Time Stranger, character designer (1986, animated film)
 * Illusion of Gaia, character designer (1993, video game)

Influence
Hagio is regarded by critics as the most influential shōjo manga artist of all time and among the most influential manga artists in the entirety of the medium, and is referred to as the "god of shōjo manga" (少女漫画の神様) by the Japanese press and critics, as styled off of Osamu Tezuka's sobriquet "the god of manga". She, along with the other artists associated with the Year 24 Group, is credited with "revolutionizing" shōjo manga and bringing it into its "golden age", making shōjo manga central to manga production in the 1980s and attracting a male readership to the category for the first time. Hagio and Keiko Takemiya originated the shōnen-ai genre, which was developed throughout the 1980s and 1990s to become yaoi, a major genre of manga. She is further credited with establishing science fiction as a subgenre of shōjo manga, though Hagio's impact on science fiction extends beyond manga to literature through her illustrations of science fiction and fantasy novels, with science fiction novelists such as Azusa Noa and Baku Yumemakura citing Hagio as among their influences.

title: Moto Hagio


text:
G-15 (Eritrea)

G-15 is a name given to a group in Eritrea that opposes the policy of President Isaias Afewerki postponing elections and the failure in implementing the constitution. The membership of this group consists of former members of the President's ruling People's Front for Democracy and Justice (PFDJ) which has ruled the country since its independence in 1993. In May 2001 the group issued an open letter raising criticism against Isayas Afeworki's actions calling them "illegal and unconstitutional."

Detentions and exile
, of the 15 members of the group, 11 were imprisoned, three were living in the United States and one, Muhammad Berhan Belata, had left the group and rejoined the government. The 11 members who were imprisoned are thought to be charged with treason. The Central Office of the PFDJ believes that they share, "...a common guilt: at the minimum, abdication of responsibility during Eritrea's difficult hours, at the maximum, grave conspiracy."

In 2010, a former prison guard claimed that six of the 11 prisoners had died: Ogbe from asthma in 2002, Mahmoud from a neck infection in 2003, and Astier, Germano, Hamid and Salih from "illness and heat exhaustion". Five remained alive but very ill; Haile Woldetensae had lost his sight.

Amnesty International named the imprisoned 11 prisoners of conscience and repeatedly called for their release.

Members
The list of the G-15 includes:
 * Petros Solomon
 * Mahmoud Ahmed Sherifo
 * Haile Woldense
 * Mesfin Hagos
 * Ogbe Abraha
 * Hamid Himid
 * Saleh Idris Kekya
 * Estifanos Seyoum
 * Berhane Ghebrezgabiher
 * Astier Fesehazion
 * Mohammed Berhan Blata
 * Germano Nati
 * Beraki Gebreselassie
 * Adhanom Ghebremariam
 * Kidane Ghebreab Wed Keshi

title: G-15 (Eritrea)


text:
Category:Antimonate minerals

See antimonate mineral for info.

title: Category:Antimonate minerals