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Jim Leishman

Jim Leishman MBE (born 15 November 1953) is a Scottish Labour Party politician and former professional footballer, who is currently Provost of Fife and an honorary director of Scottish Championship side Dunfermline Athletic.

Player
Leishman played for Dunfermline between 1970 and 1977 before being transferred to local rivals Cowdenbeath. When his playing career was cut short through injury, he moved into coaching and then management with Kelty Hearts Junior Football Club, before becoming youth team coach and later reserve team coach at Dunfermline.

Manager
Leishman was appointed manager of the Pars, aged just 28, in 1982. The club were bottom of the Second Division, the third tier of Scottish football. The Pars finished third in 1984–85, missing out on promotion on the final day of the season. Leishman and assistant manager Gregor Abel then forged a side that won successive promotions to the Scottish Premier Division, winning the Second Division in 1985–86 and finishing second to Greenock Morton in the 1986–87 First Division.

After an unsuccessful campaign in the Premier Division in 1987/88, Leishman again led the club to promotion from the First to Premier Division in the 1988/89 season. Throughout this time, Leishman had helped rebuild the fanbase of the club. With publicity campaigns ranging from talks at local primary schools to national television appearances, Leishman arrested the downward spiral of the club since the early 1970s. The average gate of the club increased from approximately 1,500 in 1983/84 to 7,500 in season 1987/88.

In 1989/90, Leishman's final year of his first tenure as the Pars' boss – the average home gate of Dunfermline Athletic Football Club was 13,500; the third largest in Scotland and the largest of all provincial clubs in the country. In this time, he brought players such as George O'Boyle and record-signing Istvan Kozma to the club. His greatest success was keeping the club in the Premier Division at the end of the season. At the end of the campaign though, it was suggested that Leishman move from the dugout to the board-room with the club's suggestion that he take up the role of general manager. As a keen manager, he resisted the offer and left his post acrimoniously in July 1990. The move shocked the Pars' support and 4,000 fans marched on the club demanding his reinstatement as manager.

Following his departure from the Pars in 1990, he had unproductive spells with Montrose and Inverness Thistle, as well as a spell in charge of Fife Junior outfit Rosyth Recreation. After this, he enjoyed more than eight years with Livingston from 1995, latterly as coach. There he succeeded in taking Liviston into the Scottish Premier League for the first time and the Europe by finishing 3rd following promotion. In August 2003, he returned to Dunfermline as general manager. Following the sacking of Davie Hay with just three matches of the 2004–05 remaining, Leishman prevented relegation by steering the club to crucial wins over their main relegation rivals Dundee and Dundee United. Dunfermline had failed to win in their previous ten matches under Hay, but in Leishman's temporary care they beat Dundee, 5–0 and he took the job on a full-time basis.

In 2005–06 an 11th-placed finish, although level on points with Falkirk and Dundee United, was enough to preserve their premier league membership. A low in this season came near the end of February when Celtic visited East End Park and won 8–1. Exactly one month later, Dunfermline faced Celtic in the 2006 Scottish League Cup final and despite an improved performance, they lost 3–0.

Pressure on Leishman increased steadily in 2006/07 after another poor start which brought just three wins in two months. On 26 October 2006, Leishman decided to return to his post as general manager, with former Hearts boss Craig Levein the initial favourite to take over. Leishman had himself recommended Levein and Livingston manager John Robertson as candidates, but Levein moved to Dundee United following the sacking of Craig Brewster on 29 October 2006. Former Derry City boss, Stephen Kenny, took over in November 2006.

Politician
After retiring from football, Leishman took up politics. He was elected as a Scottish Labour councillor for the Dunfermline Central ward of Fife Council at the 2012 election, and was subsequently appointed Provost of Fife.

Personal life
In the 2007 Birthday Honours, Leishman was appointed as a Member of the Order of the British Empire (MBE) "for services to sport." Leishman was further honoured in February 2008 by having a street in Dunfermline named after him.

Honours

 * Dunfermline
 * Scottish Second Division
 * Winners (1): 1985–86
 * Scottish First Division
 * Winners (1): 1988–89

 * Livingston
 * Scottish First Division
 * Winners (1): 2000–01
 * Scottish Third Division
 * Winners (1): 1995–96
 * SPL Manager of the Month (2): September 2001, November 2001

Personal honours
Jim was awarded a Great Scot Award in 2010, and in the same year, was given a Lifetime Achievement award from Radio Forth.

Again, in 2010, he received a fellow of the college award from Carnegie College at Dunfermline Abbey.

In 2012, Jim was elected as a councillor on the Friday, then was made The Provost of Fife the following Thursday.

Managerial statistics

 * Leishman's second spell at Livingston was as co-manager alongside David Hay.

title: Jim Leishman


text:
Wikipedia:Articles for deletion/The Exchange (crime syndicate)

The Exchange (crime syndicate)
the info here is pretty good, but a lot of it should be fixed up by someone who has played the game through 138.130.215.115 07:54, 24 July 2005 (UTC)

 * Speedy Keep, for the same reason's I've given on the rest of the vfd's by this user. Content and accuracy disputes belong on an article's talk page, not on vfd. --Blu Aardvark | (talk) 07:55, 24 July 2005 (UTC)
 * Speedy Keep. Same reason as the vfds on every article I've started. Nufy8 15:27, 24 July 2005 (UTC)
 * Strong Keep- mass Vfd troll. --Maru 16:08, 24 July 2005 (UTC)

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


text:
Wang Zhengjun

Wang Zhengjun (71 BC – 3 February 13 AD ), officially Empress Xiaoyuan (孝元皇后), later and more commonly known as Grand Empress Dowager Wang, born in Yuancheng (modern Handan, Hebei), was an empress during the Western Han dynasty of China, who played important roles during the reigns of five successive Han emperors (her husband, son, two stepgrandsons, and stepgreat-grandnephew) and later (according to traditional historians, unwittingly) led to the usurpation of the throne by her nephew Wang Mang. She is largely viewed sympathetically by historians as an unassuming and benevolent if overly doting woman who suffered much in her long life, who tried to influence the empire as well as she could, and tried to use her power for the benefit of the empire, and who was not a party to her nephew's machinations, but whose failure, leading to the downfall of the Western Han Dynasty, was her overdependence on her clan (the Wangs).

Early life
Wang was born the second daughter of Wang Jin, the then-Minister of Justice and Lady Li. Although she was one of 12 children, only Wang and two brothers were born to Lady Li. Her parents tried to find Wang a husband; her suitors expired before their plans came to fruition. One suitor was the Prince of Dongping, but he died before the marriage. After this, Wang dedicated herself to studying books and playing the guqin. At age 18, she entered the palace as a palace woman, in the service of one of the imperial concubines.

Consort Sima, the favorite consort of Crown Prince Liu Shi died from an illness. Crown Prince Shi was grief-stricken, became ill, and refused to see any of his concubines. His father, Emperor Xuan, suggested that Empress Xiaoxuan select palace women to attend the crown prince, as all the crown prince's concubines were so disagreeable. Wang was one of the palace women presented to the crown prince, among five others. The crown prince selected Wang, allegedly solely by the fact that she was seated closest to him at the time of selection. Three years after, Wang gave birth to a male child, Ao, whereas none of the crown prince's previous concubines had.

Empress consort
In January 48 BC, Emperor Xuan died, and Crown Prince Shi became emperor. He made Consort Wang empress on 12 April; her son was made heir apparent on 17 June 47 BC. Wang's father was created the Marquess of Yangping, a title later inherited by Empress Wang's brother Wang Feng (王鳳), who would later play a large role in government.

Emperor Yuan was a relatively non-womanizing emperor, but he did have two favorite concubines in addition to Empress Wang—Consort Fu (傅昭儀) and Consort Feng Yuan (馮昭儀), each of whom bore him one son. Empress Wang apparently tried to maintain a cordial relationship with both, and she was largely successful, at least as far as Consort Feng was concerned. However, a struggle between Empress Wang and Consort Fu for their sons' heir status would erupt.

As Crown Prince Ao grew older, Emperor Yuan became increasingly unhappy with his fitness as imperial heir and impressed with Consort Fu's son, Prince Liu Kang of Shanyang (山陽王劉康). Several incidents led to this situation. One happened in 35 BC, when Emperor Yuan's youngest brother Prince Liu Jing of Zhongshan (中山王劉竟) died, Emperor Yuan became angry when he felt that the teenage Crown Prince Ao was insufficiently grieving—particularly because Princes Ao and Jing were of similar age and grew up together as playmates—and showing insufficient respect to Prince Jing. Prince Ao's head of household Shi Dan (史丹), a relative of Emperor Yuan's grandmother and a senior official respected by Emperor Yuan, managed to convince Emperor Yuan that Crown Prince Ao was trying to stop Emperor Yuan himself from overgrieving, but the seed of dissatisfaction was sown.

As the princes further grew, several things further led to an endearment between Emperor Yuan and Prince Kang. They shared affection and skills in music—particularly in the playing of drums. Prince Kang also showed high intelligence and diligence, while Crown Prince Ao was known for drinking and womanizing. When Emperor Yuan grew ill circa 35 BC—an illness that he would not recover from—Consort Fu and Prince Kang were often summoned to his sickbed to attend to him, while Empress Wang and Crown Prince Ao rarely were. In his illness, apparently encouraged by Consort Fu, Emperor Yuan reconsidered whether he should make Prince Kang his heir instead. Only the intercession of Shi Dan led Emperor Yuan to cease those thoughts. When Emperor Yuan died in 33 BC, Crown Prince Ao ascended the throne (as Emperor Cheng).

Empress dowager
After the death of Emperor Yuan and the accession of Emperor Cheng, Empress Wang became empress dowager. As Empress Dowager, Empress Wang became directly involved in politics and began to make decisions on state affairs. She gave her five surviving brothers vast territories within the Han empire. They became known as “The Five Vassals.” Thus, Empress Dowager Wang and her brothers were the true rulers of the empire, while the emperor remained a figurehead. They made all the decisions regarding the empire. Prince Kang, as was customary with imperial princes, was sent to govern his principality—now at Dingtao (定陶). Despite the near-coup by Consort Fu and Prince Kang, however, Empress Wang and Emperor Cheng did not bear grudges, and, against the advice of officials who were concerned that Prince Kang would become the subject of conspiracies, Emperor Cheng often summoned Prince Kang to the capital Chang'an for extended visits.

As empress dowager, Empress Dowager Wang was kind but overly doting on her son and her brothers. Emperor Cheng was very trusting of his uncles (Empress Dowager Wang's brothers) and put them in important roles in government. In addition to Wang Feng, who had inherited his father's title as the Marquess of Yangping, six of Empress Dowager Wang's brothers were created marquesses, in violation of the rule laid by Emperor Gao, the founder of the dynasty, who had decreed that only those who had contributed to the empire in substantial ways could be made marquesses. Several (Wang Feng, Wang Shang (王商), and Wang Gen (王根)), in addition to Empress Dowager Wang's cousin Wang Yin (王音), served successively as the supreme commander of the armed forces and were in effective control of the administration. After Wang Gen, Empress Dowager Wang's nephew Wang Mang served in the same role.

 * Wang Feng, 33 BC–22 BC
 * Wang Yin, 22 BC–15 BC
 * Wang Shang, 15 BC–12 BC
 * Wang Gen, 12 BC–8 BC
 * Wang Mang, 8 BC–7 BC

The Wangs, while not corrupt in general and apparently genuinely trying to help the emperor, were largely concerned with aggrandizing their power and not with the best interests of the empire when selecting officials for various posts, and this led to a continued deterioration in the administration of Emperor Cheng, who at times considered modifying this power structure but always failed to do so. For example, in 24 BC, under the suggestion of an official Wang Zhang (王章, unrelated to the Wang clan), Emperor Cheng considered replacing Wang Feng with highly regarded official Feng Yewang (馮野王), the brother of his father's concubine Consort Feng. When Wang Feng realized this, Empress Dowager Wang became saddened, and in response Emperor Cheng executed Wang Zhang and relieved Feng Yewang of his post without any allegation of wrongdoing.

Succession issue
Emperor Cheng was a womanizer with many favorites. His first favorite was Empress Xu (created 31 BC), from the clan of his murdered grandmother, the first wife of Emperor Xuan. He also favored Consort Ban. Neither Empress Xu nor Consort Ban bore him a child, however, and concerned with having a grandson to be heir, Empress Dowager Wang openly encouraged Emperor Cheng to take on more and more concubines, but that did not result in the birth of an heir. Circa 19 BC, however, when Emperor Cheng was visiting the Princess of Yang'a (陽阿公主), he became enamored with her dancing girl Zhao Feiyan (趙飛燕) and her sister Zhao Hede (趙合德) and made them his concubines, and they became favored over Empress Xu and Consort Ban. In 18 BC, the Zhao sisters falsely accused Empress Xu and Consort Ban of practicing magic; Empress Xu was deposed, and while Consort Ban was able to successfully plead her case, she did not wish to return to the same environment and instead became a lady in waiting for Empress Dowager Wang. Emperor Cheng wanted to then create Zhao Feiyan as empress, but Empress Dowager Wang complained about her low birth and prior occupation as a dancing girl; she finally capitulated to her son's wishes in 16 BC, but she was never pleased with the Zhao sisters. Neither the Zhaos nor another later favorite of Emperor Cheng's, Consort Li, bore him a son either, however.

In 9 BC, still heirless, Emperor Cheng appeared to come to the resolution of making either his younger brother Prince Liu Xing of Zhongshan (中山王劉興) or his nephew Prince Liu Xin of Dingtao (定陶王劉欣, Prince Kang's son) his heir. Emperor Cheng became convinced that Prince Xin was more capable, and at the same time, Prince Xin's grandmother Consort Fu was endearing herself to the Zhaos and Wang Gen with lavish gifts, and so the Zhaos and Wang Gen both praised Prince Xin as well. Emperor Cheng made Prince Xin crown prince in 8 BC.

Emperor Cheng died suddenly in 7 BC, apparently from a stroke (although historians also report the possibility of an overdosage of aphrodisiacs given to him by Consort Zhao Hede). Immediately there were many rumors that he had in fact had concubines who bore him sons, but that those sons and their mothers were murdered by Consort Zhao Hede (out of jealousy) and possibly Emperor Cheng himself. Grieving her husband and apparently fearful of reprisal, Consort Zhao Hede killed herself. Crown Prince Xin ascended the throne as Emperor Ai.

A report by officials commissioned by Empress Dowager Wang concluded in 6 BC that Emperor Cheng did have two sons—one born to Consort Cao in 12 BC and one born to Consort Xu (a relative of the deposed Empress Xu) in 11 BC. However, both of the sons were murdered in their infancy by orders of Consort Zhao Hede, with at least tacit agreement from Emperor Cheng, who was enamored with her; Consort Cao was forced to commit suicide after her son was murdered. In response, apparently at the urging of Empress Dowager Wang, Emperor Ai stripped the Zhaos' relatives of their marquess titles and exiled them; only Empress Zhao Feiyan was spared (for the time being).

Grand empress dowager
When Emperor Ai ascended the throne, Empress Dowager Wang received the title that she is later most known for—Grand Empress Dowager Wang. Initially, out of respect for her, Emperor Ai, while consolidating his own power base, left the Wangs, including Wang Mang, largely in the posts that they had been in.

However, the influences of Emperor Ai's grandmother Consort Fu would soon be shown. Consort Fu was not content with her title of Princess Dowager of Dingtao; rather, she also wanted to be empress dowager. Grand Empress Dowager Wang was willing to let her have the title, and it was by her edicts that Consort Fu was also given the title Grand Empress Dowager (with a difference—Fu had the unique title, not again to be used, of Ditaitaihou (帝太太后) compared with Wang's regular title of Taihuangtaihou (太皇太后)); in an analogous manner, Emperor Ai's mother Consort Ding was also given the title of Empress Dowager (Ditaihou, 帝太后; cf. Zhao Feiyan's title of Huangtaihou, 皇太后)).

Consort Fu was not content with titles, however, but did everything she could to control her grandson's administration. Part of her agenda involved the removal of the Wangs from government. Grand Empress Dowager Wang had no desire to contend with Fu, however, and voluntarily ordered members of the Wang family to resign and turn over power to the Fus and the Dings. Her humility and willingness to yield greatly impressed the people and the officials in government, and as the incompetence of Emperor Ai became apparent, the people and the officials—who were largely against the Wangs during the reign of Emperor Cheng—all clamored for the return of the Wangs. This yearning came partly from a thorough miscarriage of justice perpetrated by Consort Fu in 6 BC when she, still bearing a grudge from her struggles with her former romantic rival Consort Feng Yuan (who by that time was Princess Dowager of Zhongshan and the grandmother of Prince Liu Jizi of Zhongshan), falsely accused Consort Feng of practicing magic, forced her to commit suicide, and executed and exiled a large number of her family. In response, in 2 BC, Emperor Ai recalled Wang Mang to the capital to attend to Grand Empress Dowager Wang.

In 1 BC, Emperor Ai died without an heir, and this left the imperial household in immediate turmoil—during which Grand Empress Dowager Wang would play an important role.

Wang Mang's usurpation
When Emperor Ai died, his male favorite (commonly believed to be homosexual lover) Dong Xian was in command of the armed forces and was the most powerful official in government, and there was great uncertainty what was going to happen next. It was at this time Grand Empress Dowager Wang would play the most crucial role in her life. She decided to immediately proceed to the imperial palace and seize the imperial seal, and announced that she would take over the administration (臨朝聽政; lín cháo tīngzhèng) and then quickly summon Dong. Her move caught Dong by surprise, and he was paralyzed and unable to act. Grand Empress Dowager Wang summoned Wang Mang to the palace as well and transferred the command of the imperial guard and the big and small government affairs from Dong to Wang Mang. Dong, fearful of what was going to happen next, killed himself.

Wang Mang immediately moved to remove all obstacles to power, but at the same time maintaining an appearance of faithfulness to the Han Dynasty. With Grand Empress Dowager Wang's assent, he removed the Fus and Dings from government, and without her knowledge, he dishonored Consort Fu's and Consort Ding's graves. Grand Empress Dowager Wang then summoned her remaining stepgrandson Prince Jizi to the throne, as Emperor Ping.

During Emperor Ping's reign, Wang Mang served as regent (亲政, Qīnzhèng), with Grand Empress Dowager Wang's support. When in her presence, he did everything he could to convince her of his faithfulness to the Han Dynasty and also flattered her, but at the same time continued to purge the government of potential enemies and getting his associates to use propaganda to create an aura of holiness about him. In 1, convinced of her nephew's faithfulness, Grand Empress Dowager Wang created him Duke of Anhan (安漢公, literally "Duke who made Han secure")—even though previously there had not been a single duke created in Han history. In 2, when selecting an empress for Emperor Ping, Grand Empress Dowager Wang initially ordered that girls from the Wang clan be excluded, but Wang Mang immediately mobilized a mass of petitioners to surround the palace, urging her to make his daughter empress. Grand Empress Dowager Wang relented and selected Wang Mang's daughter to be Emperor Ping's empress, and she was created as such in 4.

In 3, another major event happened that greatly increased Wang Mang's power. Wang Mang's son Wang Yu (王宇), dissatisfied with his father's dictatorial rule, conspired with Emperor Ping's maternal uncles, the Weis, against Wang Mang. When their conspiracy was discovered, Wang Mang had not only Wang Yu and the Weis (except Consort Wei) put to death, but also used this opportunity to accuse many actual or potential political enemies as being part of the conspiracy and to execute or exile them. This included even his own uncle Wang Li (王立), whom he forced to commit suicide by forging an edict from Grand Empress Dowager Wang, from whom he hid the truth (and instead told that Wang Li had died of an illness). Wang Mang made Grand Empress Dowager Wang feel as if she were in control of the situation, however, by arranging for her to periodically survey the areas around the capital Chang'an to reward people with money and goods and to visit orphans and widows. He also ingratiated himself to her by building an impressive temple for her husband Emperor Yuan.

In 5, Wang Mang poisoned Emperor Ping after becoming concerned that Emperor Ping was going to take vengeance for Wang Mang's executing of his uncles. He also began to lift the façade of faithfulness to the Han in Grand Empress Dowager Wang's presence, effectively forcing her to grant him the title of acting emperor (假皇帝) against her wishes and to approve his selection of Liu Ying, a great-great-grandson of Emperor Xuan, as the new emperor (as Emperor Ruzi). In 8, Wang Mang usurped the throne and established the Xin Dynasty. When he demanded that Grand Empress Dowager Wang turn over the imperial seal, she initially refused, but eventually relented by angrily throwing the Seal on the ground, chipping one corner. Wang Mang soon ordered for the chipped corner to be restored with gold.

Reign of Wang Mang
By obtaining the imperial seal for himself and refraining from issuing decisive orders on her behalf, Wang Mang was able to restrain the Grand Empress Dowager Wang's to some extent in the court's power play. Wang Mang initially wanted to abolish Grand Empress Dowager Wang's title and give her a new title that shows more power and majesty than before and only links her to his newly established dynasty and not to the Han, but she immediately indicated that she was greatly offended at his suggestion. In response, he kept her title but gave her an additional one—Wenmu (文母, The Illustrious mother), implying that she was a cofounder of his dynasty. Wang Mang did not fail to pay respect to his aunt and regularly sent her various precious gifts and frequently invited her to dinner or parties. She never acknowledged the new dynasty, and when Wang Mang changed the calendar and the holidays as well as the uniform of the imperial household attendants, she ordered her ladies in waiting to continue to observe the Han calendar and wear the Han uniforms. Wang Mang tried to more attend to her needs earnestly to try to please her, but his attempts failed, and he even freed him from any obedience or departure from his laws and orders, but it was useless.

Circa 12, Wang Mang destroyed Emperor Yuan's temple and built another more magnificent one, intended for Grand Empress Dowager Wang after her death. When she found out that her husband's temple had been destroyed, she was greatly saddened and cursed Wang Mang. From this period onwards, she was more than ever dissatisfied with Wang Mang and refused his invitations to dine with him and his parties, and refused to accept whenever he came to visit. She died in the spring of 13, and Wang Mang buried her, as was customary, in the same tomb as Emperor Yuan, but dug a trench between her and Emperor Yuan. In her honor, Wang Mang undertook a three-year period of mourning, during which he wore mourning clothes, visited her tomb, and made sacrifices to appease her soul.

Family of Empress Wang
House of Liu House of Wang
 * Husband: Emperor Yuan of Han
 * Son: Emperor Cheng of Han ∞ Empress Xu & Empress Xiaocheng (Empress Dowager Zhao)
 * Concubine of Husband: Consort Fu (Grand Empress Dowager Fu)
 * Liu Kang, Prince Gong of Dingtao ∞ Consort Ding (Empress Dowager Ding)
 * Liu Xin, Emperor Ai of Han ∞ Empress Xiaoai
 * Concubine of Husband: Consort Feng Yuan (Princess Dowager Zhongshan)
 * Liu Xing, Prince Xiao of Zhongshan ∞ Consort Wei (Princess Dowager Zhongshan)
 * Liu Kan, Emperor Ping of Han ∞ Empress Xiaoping
 * 1st Brother: Wang Feng, Marquess of Yangping
 * 2nd Brother: Wang Man, Marquess Ai of Xindu
 * Wang Mang ∞ Empress Xiaomu
 * Empress Xiaoping ∞ Emperor Ping
 * 3rd Brother: Wang Tan, Marquess An of Ping'a
 * 4th Brother: Wang Chong, Marquess Gong of Ancheng
 * 5th Brother: Wang Shang, Marquess Jincheng of Chengdu
 * 6th Brother: Wang Li, Marquess Fang of Hongyang
 * 7th Brother: Wang Jin, Marquess Yang of Quyang
 * 8th Brother: Wang Fengshi, Marquess Dai of Gaoping

title: Wang Zhengjun


text:
Wikipedia:Articles for deletion/Cyberia (game)

Cyberia (game)
Cyberia is set in 2030 to start with, and a lot of this stuff isn't in the game 138.130.215.115 07:56, 24 July 2005 (UTC)

 * Speedy Keep, for the same reason's I've given on the rest of the vfd's by this user. Content and accuracy disputes belong on an article's talk page, not on vfd. --Blu Aardvark | (talk) 07:53, 24 July 2005 (UTC)
 * Speedy Keep. Same reason as the vfds on every article I've started. And since I believe this is the last article I'm at that he vfd'd in his rampage, I'd just like to say that while I'm flattered someone would go out of their way to do something like this just for me, I'd really appreciate some administrative intervention here. Nufy8 15:31, 24 July 2005 (UTC)
 * Strong Keep- mass Vfd troll. --Maru 16:07, 24 July 2005 (UTC)


text:
Humen Town

Humen Town, formerly Fumun, is a town in Dongguan city on the eastern side of the Humen strait on the Pearl River Delta, in Guangdong province, China. The former town of Taiping was incorporated into Humen Town in 1985. The population was 838,144 in the 2020 census, making it the second most populous town (zhèn) in China (after Chang'an in Dongguan as well).

History

The history of Humen is linked to the First Opium War (1839–1842). It was at Humen that Lin Zexu supervised the destruction of large quantities of seized opium in 1839. Some major battles in the First Opium War were fought here and on the waters of the Bocca Tigris.

Economy
Humen is a thriving city crowded with consumer goods factories. These factories also fueled population expansion from emigrating workers around the country seeking factory jobs. Furthermore, Humen is geographically advantageous for the factories due to its proximity to two large metropolitan cities and export harbors of Hong Kong and mainland China's Shenzhen. Humen has long been an important gateway to south China. Going upstream, ships plying the Pearl River can reach the eastern, northern and western regions of Guangdong and even parts of Guangxi province. The main port, Humen Port, is a first-class port open to foreign vessels.

Tourist attractions

 * The "Sea Battle Museum", which has dioramas and displays featuring the First Opium War and the Second Opium War, may be reached by taking number 8A or 8B bus to its westernmost stop.
 * The Opium War Museum also known as the Lin Zexu Memorial Museum
 * Former Residence of Jiang Guangnai

Several Qing dynasty forts, including:
 * Weiyuan Fort, located near the "Sea Battle Museum" and almost directly under the Humen Pearl River Bridge
 * Shajiao Fort ; lit. "sand corner" fort), where the Convention of Chuenpi was signed in 1841 during the First Opium War
 * Eyi Fort
 * Jingyuan Fort
 * Zhenyuan Fort

Transportation
Humen is located at the eastern end of the Humen Pearl River Bridge.

Humen is served by regular direct buses traveling south from Guangzhou. Routes continue south by bus to Shenzhen's Window of the World theme park, from which it is possible to continue on to the Hong Kong border by bus or the Shenzhen Metro.

There is a bus service from Humen Town to Shenzhen Bao'an International Airport in Shenzhen. In addition, a ferry service connects Humen Ferry Terminal to Hong Kong International Airport's SkyPier.

title: Humen Town


text:
Wikipedia:Articles for deletion/Prince Isolder

Prince Isolder
This is a lot of fanfiction by a newbie. 50%+ of this stuff is unbacked by proper info from the expanded universe 138.130.215.115 07:57, 24 July 2005 (UTC)

 * Speedy Keep, unless evidence of this article being "newbie fanfiction" or not "backed bt the expanded universe" is presented. --Blu Aardvark | (talk) 08:01, 24 July 2005 (UTC)
 * Expediant Keep. This article was created by a fellow who wouldn't add in fanfic knowledge.--Kross 15:14, July 24, 2005 (UTC)
 * Speedy Keep. Same reason as the vfds on every article I've started. Nufy8 15:27, 24 July 2005 (UTC)
 * Strong Keep- mass Vfd troll. --Maru 16:05, 24 July 2005 (UTC)


text:
Allan S. Detsky

Allan Steven Detsky is a Canadian physician and health policy expert.

He is the ex-Physician-in-Chief at Mount Sinai Hospital, Toronto, Professor of Health Policy, Management and Evaluation, University of Toronto, and Senior Scientist, Division of Clinical Investigation and Human Physiology, Toronto General Research Institute.

Biography
Detsky's initial training was in economics, and he graduated from Harvard Medical School in 1978, obtaining his MD and PhD from the Harvard–MIT Program in Health Sciences and Technology.

He was certified as a fellow of the Royal College of Physicians and Surgeons of Canada in 1980, with specialization in internal medicine.

Research

Detsky's initial research interest was health economics, and he slowly became recognized as an expert in the field, after a number of publications in the early 1980s. These included assessments of resource management in the intensive care unit, an evaluation of regulatory strategies in containing hospital costs in Ontario, and early ventures into economic planning in the wake of the AIDS epidemic.

Detsky posed many probing questions into the reality of cost effective medicine, and his 1990 contribution A clinician's guide to cost-effectiveness analysis is considered to be a user manual into cost-effectiveness analysis. He followed this with an article on How to use a clinical decision analysis as part of the JAMA Users Guides to the Medical Literature series.

His most recent research interest has stemmed from the SARS epidemic, which was somewhat devastating in Toronto. His other ongoing research includes bias in clinical care and research, the funding of the Ontario drug benefit program and the use of economic information to assess whether the Canadian government should pay for particular drugs.

Professional career
Professionally, Detsky was elected as a member of the American Society for Clinical Investigation in 1992, was selected as a trustee member of the Society for Clinical Decision Making, and has served on the editorial board of the New England Journal of Medicine.

He has served in some managerial capacities within the Department of Medicine of the University of Toronto, and was Physician-in-Chief of Mount Sinai Hospital, Toronto where he held the Lionel and Sandra Waldman Family Chair for the Physician-in-Chief, until 2009. He is an Associate Professor and clinical investigator at the University of Toronto Department of Health Policy, Management and Evaluation.

Detsky is also a producer of several musicals, notably Broadway and West End productions of Come From Away.

title: Allan S. Detsky


text:
Wikipedia:Articles for deletion/Bria Tharen

Bria Tharen
This needs a good overhaul. She never dies to start off with. And she never loved Hans Solo either. 138.130.215.115 07:58, 24 July 2005 (UTC)

 * Speedy Keep, for the same reason's I've given on the rest of the vfd's by this user. Content and accuracy disputes belong on an article's talk page, not on vfd. --Blu Aardvark | (talk) 08:00, 24 July 2005 (UTC)
 * Strong Keep and is this enough to ban someone over? --DNicholls 08:14, 24 July 2005 (UTC)
 * Very Strong Keep.--Kross 15:15, July 24, 2005 (UTC)
 * Speedy Keep. Same reason as the vfds on every article I've started. Nufy8 15:27, 24 July 2005 (UTC)
 * Strong Keep- mass Vfd troll. And anon, do you even listen to your own bullshit? Yeah, she dies. Quite violently. And who is "Hans Solo"? The one she loved was "Han Solo". We're not in the Netherlands here. --Maru 16:07, 24 July 2005 (UTC)


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Filipinos

Filipinos (Mga Pilipino) are citizens or people identified with the country of the Philippines. The majority of Filipinos today are predominantly Catholic and come from various Austronesian peoples, all typically speaking Tagalog, English, or other Philippine languages. Despite formerly being subject to Spanish colonialism, only around 2–4% of Filipinos are fluent in Spanish. Currently, there are more than 185 ethnolinguistic groups in the Philippines each with its own language, identity, culture, tradition, and history.

Names
The name Filipino, as a demonym, was derived from the term las Islas Filipinas the Philippine Islands, the name given to the archipelago in 1543 by the Spanish explorer and Dominican priest Ruy López de Villalobos, in honor of Philip II of Spain. During the Spanish colonial period, natives of the Philippine islands were usually known in the Philippines itself by the generic terms indio ("Indian (native of the East Indies)") or indigena indigenous, while the generic term chino ("Chinese"), short for indio chino was used in Spanish America to differentiate from the Native American indios of the Spanish colonies in the Americas and the West Indies. The term Filipino was sometimes added by Spanish writers to distinguish the indio chino native of the Philippine archipelago from the indio of the Spanish colonies in the Americas, which were free people and legally barred from being used as slaves, unlike those from the Philippines. The term Indio Filipino appears as a term of self-identification beginning in the 18th century.

In 1955, Agnes Newton Keith wrote that a 19th century edict prohibited the use of the word "Filipino" to refer to indios. This reflected popular belief, although no such edict has been found. The idea that the term Filipino was not used to refer to indios until the 19th century has also been mentioned by historians such as Salah Jubair and Renato Constantino. However, in a 1994 publication the historian William Henry Scott identified instances in Spanish writing where "Filipino" did refer to "indio" natives. Instances of such usage include the Relación de las Islas Filipinas (1604) of Pedro Chirino, in which he wrote chapters entitled "Of the civilities, terms of courtesy, and good breeding among the Filipinos" (Chapter XVI), "Of the Letters of the Filipinos" (Chapter XVII), "Concerning the false heathen religion, idolatries, and superstitions of the Filipinos" (Chapter XXI), "Of marriages, dowries, and divorces among the Filipinos" (Chapter XXX), while also using the term "Filipino" to refer unequivocally to the non-Spaniard natives of the archipelago like in the following sentence:

"The first and last concern of the Filipinos in cases of sickness was, as we have stated, to offer some sacrifice to their anitos or diwatas, which were their gods."

In the Crónicas (1738) of Juan Francisco de San Antonio, the author devoted a chapter to "The Letters, languages and politeness of the Philippinos", while Francisco Antolín argued in 1789 that "the ancient wealth of the Philippinos is much like that which the Igorots have at present". These examples prompted the historian William Henry Scott to conclude that during the Spanish colonial period:

"[...]the people of the Philippines were called Filipinos when they were practicing their own culture—or, to put it another way, before they became indios."

While the Philippine-born Spaniards during the 19th century began to be called españoles filipinos, logically contracted to just Filipino, to distinguish them from the Spaniards born in Spain, they themselves resented the term, preferring to identify themselves as "hijo/s del país" ("sons of the country").

In the latter half of the 19th century, ilustrados, an educated class of mestizos (both Spanish mestizos and Sangley Chinese mestizos, especially Chinese mestizos) and indios arose whose writings are credited with building Philippine nationalism. These writings are also credited with transforming the term Filipino to one which refers to everyone born in the Philippines, especially during the Philippine Revolution and American Colonial Era and the term shifting from a geographic designation to a national one as a citizenship nationality by law. Historian Ambeth Ocampo has suggested that the first documented use of the word Filipino to refer to Indios was the Spanish-language poem A la juventud filipina, published in 1879 by José Rizal. Writer and publisher Nick Joaquin has asserted that Luis Rodríguez Varela was the first to describe himself as Filipino in print. Apolinario Mabini (1896) used the term Filipino to refer to all inhabitants of the Philippines. Father Jose Burgos earlier called all natives of the archipelago as Filipinos. In Wenceslao Retaña's Diccionario de filipinismos, he defined Filipinos as follows,

"todos los nacidos en Filipinas sin distincion de origen ni de raza.

All those born in the Philippines without distinction of origin or race."

American authorities during the American Colonial Era also started to colloquially use the term Filipino to refer to the native inhabitants of the archipelago, but despite this, it became the official term for all citizens of the sovereign independent Republic of the Philippines, including non-native inhabitants of the country as per the Philippine nationality law. However, the term has been rejected as an identification in some instances by minorities who did not come under Spanish control, such as the Igorot and Muslim Moros.

The lack of the letter "F" in the 1940–1987 standardized Tagalog alphabet (Abakada) caused the letter "P" to be substituted for "F", though the alphabets or writing scripts of some non-Tagalog ethnic groups included the letter "F". Upon official adoption of the modern, 28-letter Filipino alphabet in 1987, the term Filipino was preferred over Pilipino. Locally, some still use "Filipino" to refer to the people and "Pilipino" to refer to the language, but in international use "Filipino" is the usual form for both.

A number of Filipinos refer to themselves colloquially as "Pinoy" (feminine: "Pinay"), which is a slang word formed by taking the last four letters of "Filipino" and adding the diminutive suffix "-y". Or the non-gender or gender fluid form Pinxy.

In 2020, the neologism Filipinx appeared; a demonym applied only to those of Filipino heritage in the diaspora and specifically referring to and coined by Filipino Americans imitating Latinx, itself a recently coined gender-inclusive alternative to Latino or Latina. An online dictionary made an entry of the term, applying it to all Filipinos within the Philippines or in the diaspora. In actual practice, however, the term is unknown among and not applied to Filipinos living in the Philippines, and Filipino itself is already treated as gender-neutral. The dictionary entry resulted in confusion, backlash and ridicule from Filipinos residing in the Philippines who never identified themselves with the foreign term.

Native Filipinos were also called Manilamen (or Manila men) by English-speaking regions or Tagalas by Spanish-speakers during the colonial era. They were mostly sailors and pearl-divers and established communities in various ports around the world. One of the notable settlements of Manilamen is the community of Saint Malo, Louisiana, founded at around 1763 to 1765 by escaped slaves and deserters from the Spanish Navy. There were also significant numbers of Manilamen in Northern Australia and the Torres Strait Islands in the late 1800s who were employed in the pearl hunting industries.

In Mexico (especially in the Mexican states of Guerrero and Colima), Filipino immigrants arriving to New Spain during the 16th and 17th centuries via the Manila galleons were called chino, which led to the confusion of early Filipino immigrants with that of the much later Chinese immigrants to Mexico from the 1880s to the 1940s. A genetic study in 2018 has also revealed that around one-third of the population of Guerrero have 10% Filipino ancestry.

Prehistory
The oldest archaic human remains in the Philippines are the "Callao Man" specimens discovered in 2007 in the Callao Cave in Northern Luzon. They were dated in 2010 through uranium-series dating to the Late Pleistocene, c. 67,000 years old. The remains were initially identified as modern human, but after the discovery of more specimens in 2019, they have been reclassified as being members of a new species – Homo luzonensis.

The oldest indisputable modern human (Homo sapiens) remains in the Philippines are the "Tabon Man" fossils discovered in the Tabon Caves in the 1960s by Robert B. Fox, an anthropologist from the National Museum. These were dated to the Paleolithic, at around 26,000 to 24,000 years ago. The Tabon Cave complex also indicates that the caves were inhabited by humans continuously from at least 47,000 ± 11,000 years ago to around 9,000 years ago. The caves were also later used as a burial site by unrelated Neolithic and Metal Age cultures in the area.

The Tabon Cave remains (along with the Niah Cave remains of Borneo and the Tam Pa Ling remains of Laos) are part of the "First Sundaland People", the earliest branch of anatomically modern humans to reach Island Southeast Asia at the time of lowered sea levels of Sundaland, with only one 3km sea crossing. They entered the Philippines from Borneo via Palawan at around 50,000 to 40,000 years ago. Their descendants are collectively known as the Negrito people, although they are highly genetically divergent from each other. Philippine Negritos show a high degree of Denisovan Admixture, similar to Papuans and Indigenous Australians, in contrast to Malaysian and Andamanese Negritos (the Orang Asli). This indicates that Philippine Negritos, Papuans, and Indigenous Australians share a common ancestor that admixed with Denisovans at around 44,000 years ago. Negritos include ethnic groups like the Aeta (including the Agta, Arta, Dumagat, etc.) of Luzon, the Ati of Western Visayas, the Batak of Palawan, and the Mamanwa of Mindanao. Today they comprise just 0.03% of the total Philippine population.

After the Negritos, were two early Paleolithic migrations from East Asian (basal Austric, an ethnic group which includes Austroasiatics) people, they entered the Philippines at around 15,000 and 12,000 years ago, respectively. Like the Negritos, they entered the Philippines during the lowered sea levels during the last ice age, when the only water crossings required were less than 3km wide (such as the Sibutu strait). They retain partial genetic signals among the Manobo people and the Sama-Bajau people of Mindanao.

The last wave of prehistoric migrations to reach the Philippines was the Austronesian expansion which started in the Neolithic at around 4,500 to 3,500 years ago, when a branch of Austronesians from Taiwan (the ancestral Malayo-Polynesian-speakers) migrated to the Batanes Islands and Luzon. They spread quickly throughout the rest of the islands of the Philippines and became the dominant ethnolinguistic group. They admixed with the earlier settlers, resulting in the modern Filipinos – which though predominantly genetically Austronesian still show varying genetic admixture with Negritos (and vice versa for Negrito ethnic groups which show significant Austronesian admixture). Austronesians possessed advanced sailing technologies and colonized the Philippines via sea-borne migration, in contrast to earlier groups. Austronesians from the Philippines also later settled Guam and the other islands of Maritime Southeast Asia, and parts of Mainland Southeast Asia. From there, they colonized the rest of Austronesia, which in modern times include Micronesia, coastal New Guinea, Island Melanesia, Polynesia, and Madagascar, in addition to Maritime Southeast Asia and Taiwan.

The connections between the various Austronesian peoples have also been known since the colonial era due to shared material culture and linguistic similarities of various peoples of the islands of the Indo-Pacific, leading to the designation of Austronesians as the "Malay race" (or the "Brown race") during the age of scientific racism by Johann Friedrich Blumenbach. Due to the colonial American education system in the early 20th century, the term "Malay race" is still used incorrectly in the Philippines to refer to the Austronesian peoples, leading to confusion with the non-indigenous Melayu people.

Archaic epoch (to 1565)
Since at least the 3rd century, various ethnic groups established several communities. These were formed by the assimilation of various native Philippine kingdoms. South Asian and East Asian people together with the people of the Indonesian archipelago and the Malay Peninsula, traded with Filipinos and introduced Hinduism and Buddhism to the native tribes of the Philippines. Most of these people stayed in the Philippines where they were slowly absorbed into local societies.

Many of the barangay (tribal municipalities) were, to a varying extent, under the de jure jurisprudence of one of several neighboring empires, among them the Malay Srivijaya, Javanese Majapahit, Brunei, Malacca, Tamil Chola, Champa and Khmer empires, although de facto had established their own independent system of rule. Trading links with Sumatra, Borneo, Java, Cambodia, Malay Peninsula, Indochina, China, Japan, India and Arabia. A thalassocracy had thus emerged based on international trade.

Even scattered barangays, through the development of inter-island and international trade, became more culturally homogeneous by the 4th century. Hindu-Buddhist culture and religion flourished among the noblemen in this era.

In the period between the 7th to the beginning of the 15th centuries, numerous prosperous centers of trade had emerged, including the Kingdom of Namayan which flourished alongside Manila Bay, Cebu, Iloilo, Butuan, the Kingdom of Sanfotsi situated in Pangasinan, the Kingdom of Luzon now known as Pampanga which specialized in trade with most of what is now known as Southeast Asia and with China, Japan and the Kingdom of Ryukyu in Okinawa.

From the 9th century onwards, a large number of Arab traders from the Middle East settled in the Malay Archipelago and intermarried with the local Malay, Bruneian, Malaysian, Indonesian and Luzon and Visayas indigenous populations.

In the years leading up to 1000 AD, there were already several maritime societies existing in the islands but there was no unifying political state encompassing the entire Philippine archipelago. Instead, the region was dotted by numerous semi-autonomous barangays (settlements ranging in size from villages to city-states) under the sovereignty of competing thalassocracies ruled by datus, rajahs or sultans or by upland agricultural societies ruled by "petty plutocrats". Nations such as the Wangdoms of Pangasinan and Ma-i as well as Ma-i's subordinates, the Barangay states of Pulilu and Sandao; the Kingdoms of Maynila, Namayan, and Tondo; the Kedatuans of Madja-as, Dapitan, and Cainta; the Rajahnates of Cebu, Butuan and Sanmalan; and the Sultanates of Buayan, Maguindanao, Lanao and Sulu; existed alongside the highland societies of the Ifugao and Mangyan. Some of these regions were part of the Malayan empires of Srivijaya, Majapahit and Brunei.

Historic caste systems
Datu – The Tagalog maginoo, the Kapampangan ginu and the Visayan tumao were the nobility social class among various cultures of the pre-colonial Philippines. Among the Visayans, the tumao were further distinguished from the immediate royal families or a ruling class.

Timawa – The timawa class were free commoners of Luzon and the Visayas who could own their own land and who did not have to pay a regular tribute to a maginoo, though they would, from time to time, be obliged to work on a datu's land and help in community projects and events. They were free to change their allegiance to another datu if they married into another community or if they decided to move.

Maharlika – Members of the Tagalog warrior class known as maharlika had the same rights and responsibilities as the timawa, but in times of war they were bound to serve their datu in battle. They had to arm themselves at their own expense, but they did get to keep the loot they took. Although they were partly related to the nobility, the maharlikas were technically less free than the timawas because they could not leave a datu's service without first hosting a large public feast and paying the datu between 6 and 18 pesos in gold – a large sum in those days.

Alipin – Commonly described as "servant" or "slave". However, this is inaccurate. The concept of the alipin relied on a complex system of obligation and repayment through labor in ancient Philippine society, rather than on the actual purchase of a person as in Western and Islamic slavery. Members of the alipin class who owned their own houses were more accurately equivalent to medieval European serfs and commoners.

By the 15th century, Arab and Indian missionaries and traders from Malaysia and Indonesia brought Islam to the Philippines, where it both replaced and was practiced together with indigenous religions. Before that, indigenous tribes of the Philippines practiced a mixture of Animism, Hinduism and Buddhism. Native villages, called barangays were populated by locals called Timawa (Middle Class/freemen) and Alipin (servants and slaves). They were ruled by Rajahs, Datus and Sultans, a class called Maginoo (royals) and defended by the Maharlika (Lesser nobles, royal warriors and aristocrats). These Royals and Nobles are descended from native Filipinos with varying degrees of Indo-Aryan and Dravidian, which is evident in today's DNA analysis among South East Asian Royals. This tradition continued among the Spanish and Portuguese traders who also intermarried with the local populations.

Spanish colonisation and rule (1521–1898)

The first census in the Philippines was in 1591, based on tributes collected. The tributes counted the total founding population of the Spanish-Philippines as 667,612 people. 20,000 were Chinese migrant traders, at different times: around 15,600 individuals were Latino soldier-colonists who were cumulatively sent from Peru and Mexico and they were shipped to the Philippines annually, 3,000 were Japanese residents, and 600 were pure Spaniards from Europe. There was a large but unknown number of South Asian Filipinos, as the majority of the slaves imported into the archipelago were from Bengal and Southern India, adding Dravidian speaking South Indians and Indo-European speaking Bengalis into the ethnic mix.

The Philippines was Colonised by the Spanish. The arrival of Portuguese explorer Ferdinand Magellan (Fernão de Magalhães) in 1521 began a period of European colonization. During the period of Spanish colonialism, the Philippines was part of the Viceroyalty of New Spain, which was governed and administered from Mexico City. Early Spanish settlers were mostly explorers, soldiers, government officials and religious missionaries born in Spain and Mexico. Most Spaniards who settled were of Basque ancestry, but there were also settlers of Andalusian, Catalan, and Moorish descent. The Peninsulares (governors born in Spain), mostly of Castilian ancestry, settled in the islands to govern their territory. Most settlers married the daughters of rajahs, datus and sultans to reinforce the colonization of the islands. The Ginoo and Maharlika castes (royals and nobles) in the Philippines prior to the arrival of the Spanish formed the privileged Principalía (nobility) during the early Spanish period. The arrival of the Spaniards to the Philippines, especially through the commencement of the Manila-Acapulco Galleon Trade that connected the Philippines through Manila to Acapulco in Mexico, attracted new waves of immigrants from China, as Manila was already previously connected to the Maritime Silk Road and Maritime Jade Road, as shown in the Selden Map, from Quanzhou and Zhangzhou in Southern Fujian to Manila, maritime trade flourished during the Spanish period, especially as Manila was connected to the ports of Southern Fujian, such as Yuegang (the old port of Haicheng in Zhangzhou, Fujian). The Spanish recruited thousands of Chinese migrant workers from "Chinchew" (Quanzhou), "Chiõ Chiu" (Zhangzhou), "Canton" (Guangzhou), and Macau called sangleys (from Hokkien ) to build the colonial infrastructure in the islands. Many Chinese immigrants converted to Christianity, intermarried with the locals, and adopted Hispanized names and customs and became assimilated, although the children of unions between Filipinos and Chinese that became assimilated continued to be designated in official records as mestizos de sangley. The Chinese mestizos were largely confined to the Binondo area until the 19th century. However, they eventually spread all over the islands and became traders, landowners and moneylenders. Today, their descendants still comprise a significant part of the Philippine population especially its bourgeois, who during the late Spanish Colonial Era in the late 19th century, produced a major part of the ilustrado intelligentsia of the late Spanish Colonial Philippines, that were very influential with the creation of Filipino nationalism and the sparking of the Philippine Revolution as part of the foundation of the First Philippine Republic and subsequent sovereign independent Philippines. Today, the bulk of the families in the list of the political families in the Philippines have such family background. Meanwhile, the colonial-era Sangley's pure ethnic Chinese descendants of which, replenished by later migrants in the 20th century, that preserved at least some of their Chinese culture, integrated together with mainstream Filipino culture, are now in the form of the modern Chinese Filipino community, who currently play a leading role in the Philippine business sector and contribute a significant share of the Philippine economy today,    where most in the current list of the Philippines' richest each year comprise Taipan billionaires of Chinese Filipino background, mostly of Hokkien descent, where most still trace their roots back to mostly Jinjiang or Nan'an within Quanzhou or sometimes Xiamen (Amoy) or Zhangzhou, all within Southern Fujian, the Philippines' historical trade partner with Mainland China.

In the 16th and 17th centuries, thousands of Japanese traders also migrated to the Philippines and assimilated into the local population. Many were assimilated throughout the centuries, especially through the tumultuous period of World War II. Today, there is a small growing Nikkei community of Japanese Filipinos in Davao with roots to the old Little Japan in Mintal or Calinan in Davao City during the American colonial period, where many had roots starting out in Abaca plantations or from workers of the Benguet Road (Kennon Road) to Baguio.

British forces occupied Manila between 1762 and 1764 as a part of the Seven Years' War. However, the only part of the Philippines which the British held was the Spanish colonial capital of Manila and the principal naval port of Cavite, both of which are located on Manila Bay. The war was ended by the Treaty of Paris (1763). At the end of the war the treaty signatories were not aware that Manila had been taken by the British and was being administered as a British colony. Consequently, no specific provision was made for the Philippines. Instead they fell under the general provision that all other lands not otherwise provided for be returned to the Spanish Empire. Many Indian Sepoy troops and their British captains mutinied and were left in Manila and some parts of the Ilocos and Cagayan. The Indian Filipinos in Manila settled at Cainta, Rizal and the ones in the north settled in Isabela. Most were assimilated into the local population. Even before the British invasion, there were already also a large but unknown number of Indian Filipinos as majority of the slaves imported into the archipelago were from Bengal or Southern India, adding Dravidian speaking South Indians and Indo-European speaking Bangladeshis into the ethnic mix.

A total of 110 Manila-Acapulco galleons set sail between 1565 and 1815, during the Philippines trade with Mexico. Until 1593, three or more ships would set sail annually from each port bringing with them the riches of the archipelago to Spain. European criollos, mestizos and Portuguese, French and Mexican descent from the Americas, mostly from Latin America came in contact with the Filipinos. Japanese, Indian and Cambodian Christians who fled from religious persecutions and killing fields also settled in the Philippines during the 17th until the 19th centuries. The Mexicans especially were a major source of military migration to the Philippines and during the Spanish period they were referred to as guachinangos and they readily intermarried and mixed with native Filipinos. Bernal, the author of the book "Mexico en Filipinas" contends, that they were middlemen, the guachinangos in contrast to the Spanish and criollos, known as Castila, that had positions in power and were isolated, the guachinangos in the meantime, had interacted with the natives of the Philippines, while in contrast, the exchanges between Castila and native were negligent. Following Bernal, these two groups—native Filipinos and the Castila—had been two "mutually unfamiliar castes" that had "no real contact." Between them, he clarifies however, were the Chinese traders and the guachinangos (Mexicans). In the 1600s, Spain deployed thousands of Mexican and Peruvian soldiers across the many cities and presidios of the Philippines.

With the inauguration of the Suez Canal in 1867, Spain opened the Philippines for international trade. European investors such as British, Dutch, German, Portuguese, Russian, Italian and French were among those who settled in the islands as business increased. More Spaniards and Chinese arrived during the next century. Many of these migrants intermarried with local mestizos and assimilated with the indigenous population.

In the late 1700s to early 1800s, Joaquín Martínez de Zúñiga, an Agustinian Friar, in his Two Volume Book: "Estadismo de las islas Filipinas" compiled a census of the Spanish-Philippines based on the tribute counts (Which represented an average family of seven to ten children and two parents, per tribute) and came upon the following statistics:

The Spanish-Filipino population as a proportion of the provinces widely varied; with as high as 19% of the population of Tondo province (The most populous province and former name of Manila), to Pampanga 13.7%,  Cavite at 13%,  Laguna 2.28%,  Batangas 3%,  Bulacan 10.79%,  Bataan 16.72%,  Ilocos 1.38%,  Pangasinan 3.49%,  Albay 1.16%,  Cebu 2.17%,  Samar 3.27%, Iloilo 1%, Capiz 1%,  Bicol 20%, and Zamboanga 40%. According to the data, in the Archdiocese of Manila which administers much of Luzon under it, about 10% of the population was Spanish-Filipino. Across the whole Philippines, as estimated, the total ratio of Spanish Filipino tributes amount to 5% of the totality.

In the 1860s to 1890s, in the urban areas of the Philippines, especially at Manila, according to burial statistics, as much as 3.3% of the population were pure European Spaniards and the pure Chinese were as high as 9.9%. The Spanish Filipino and Chinese Filipino Mestizo populations also fluctuated. Eventually, many families belonging to the non-native categories from centuries ago beyond the late 19th century diminished because their descendants intermarried enough and were assimilated into and chose to self-identify as Filipinos while forgetting their ancestor's roots since during the Philippine Revolution to modern times, the term "Filipino" was expanded to include everyone born in the Philippines coming from any race, as per the Philippine nationality law. That would explain the abrupt drop of otherwise high Chinese, Spanish and mestizo, percentages across the country by the time of the first American census in 1903. By the 20th century, the remaining ethnic Spaniards and ethnic Chinese, replenished by further Chinese migrants in the 20th century, now later came to compose the modern Spanish Filipino community and Chinese Filipino community respectively, where families of such background contribute a significant share of the Philippine economy today,    where most in the current list of the Philippines' richest each year comprise billionaires of either Chinese Filipino background or the old elite families of Spanish Filipino background.

Late modern
After the defeat of Spain during the Spanish–American War in 1898, Filipino general, Emilio Aguinaldo declared independence on June 12 while General Wesley Merritt became the first American governor of the Philippines. On December 10, 1898, the Treaty of Paris formally ended the war, with Spain ceding the Philippines and other colonies to the United States in exchange for $20 million. The Philippine–American War resulted in the deaths of at least 200,000 Filipino civilians. Some estimates for total civilian dead reach up to 1,000,000. After the Philippine–American War, the United States civil governance was established in 1901, with William Howard Taft as the first American Governor-General. A number of Americans settled in the islands and thousands of interracial marriages between Americans and Filipinos have taken place since then. Owing to the strategic location of the Philippines, as many as 21 bases and 100,000 military personnel were stationed there since the United States first colonized the islands in 1898. These bases were decommissioned in 1992 after the end of the Cold War, but left behind thousands of Amerasian children. The country gained independence from the United States in 1946. The Pearl S. Buck International Foundation estimates there are 52,000 Amerasians scattered throughout the Philippines. However, according to the center of Amerasian Research, there might be as many as 250,000 Amerasians scattered across the cities of Clark, Angeles City, Manila, and Olongapo. In addition, numerous Filipino men enlisted in the US Navy and made careers in it, often settling with their families in the United States. Some of their second- or third-generation families returned to the country.

Following its independence, the Philippines has seen both small and large-scale immigration into the country, mostly involving American, European, Chinese and Japanese peoples. After World War II, South Asians continued to migrate into the islands, most of which assimilated and avoided the local social stigma instilled by the early Spaniards against them by keeping a low profile or by trying to pass as Spanish mestizos. This was also true for the Arab and Chinese immigrants, many of whom are also post WWII arrivals. More recent migrations into the country by Koreans, Persians, Brazilians and other Southeast Asians have contributed to the enrichment of the country's ethnic landscape, language and culture. Centuries of migration, diaspora, assimilation and cultural diversity made most Filipinos accepting of interracial marriage and multiculturalism.

Philippine nationality law is currently based upon the principle of jus sanguinis and, therefore, descent from a parent who is a citizen of the Republic of the Philippines is the primary method of acquiring national citizenship. Birth in the Philippines to foreign parents does not in itself confer Philippine citizenship, although RA9139, the Administrative Naturalization Law of 2000, does provide a path for administrative naturalization of certain aliens born in the Philippines. Since many of the above historical groups came to the Philippines before its establishment as an independent state, many have also gained citizenship before the founding of either the First Philippines Republic or Third Republic of the Philippines. For example, many Cold-War-era Chinese migrants who had relatives in the Philippines attain Filipino citizenship for their children through marriage with Chinese Filipino families that trace back to either the late Spanish Colonial Era or American Colonial Era. Likewise, many other modern expatriates from various countries, such as the US, often come to the Philippines to marry with a Filipino citizen, ensuring their future children attain Filipino citizenship and their Filipino spouses ensure property ownership.

Social classifications
During the Spanish colonial period, Spaniards from Spain and Hispanic America mainly referred to Spaniards born in the Philippines (Spanish Filipinos) in "Filipino/s" (m) or "Filipina/s" (f)   in relation to those born in Hispanic America called in "Americano/s" (m) / "Americana/s" (f) or "Criollo/s", whereas the Spaniards born in the Philippines themselves called the Spaniards from Spain as "Peninsular/es"  with themselves also referred to as "Insular/es". Meanwhile, the colonial caste system hierarchy and taxation system during the Spanish Colonial Times dictated that those of mixed descent were known as "Mestizo/s" (m) / "Mestiza/s" (f), specifically those of mixed Spanish and native Filipino descent were known as "Mestizo/s de Español" (Spanish Mestizos), whereas those of mixed Chinese and native Filipino descent were known as "Mestizo/s de Sangley" (Chinese Mestizos) and the mix of all of the above or a mix of Spanish and Chinese were known as "Tornatrás". Meanwhile, the ethnic Chinese migrants (Chinese Filipinos) were historically referred to as "Sangley/es" (from Hokkien ), while the natives of the Philippine islands were usually known by the generic term "Indio/s" (lit. "Indian, native of the East Indies").

Filipinos of mixed ethnic origins are still referred today as mestizos. However, in common popular parlance, mestizos usually refer to Filipinos mixed with Spanish or any other European ancestry. Filipinos mixed with any other foreign ethnicities are named depending on the non-Filipino part. Historically though, it was the Mestizo de Sangley (Chinese Mestizo) that numbered the most among mestizos, though the Mestizos de Español (Spanish Mestizos) carried more social prestige due to the colonial caste system hierarchy that usually elevated Spanish blood and Christianized natives to the peak, while most descendants of the Mestizo de Sangley (Chinese Mestizo), despite assuming many of the important roles in the economic, social and political life of the nation, would readily assimilate into the fabric of Philippine society or sometimes falsely claim Spanish descent due to this situation.

People classified as 'blancos' (whites) were the insulares or "Filipinos" (a person born in the Philippines of pure Spanish descent), peninsulares (a person born in Spain of pure Spanish descent), Español mestizos (a person born in the Philippines of mixed Austronesian and Spanish ancestry) and tornatrás (a person born in the Philippines of mixed Austronesian, Chinese and Spanish ancestry). Manila was racially segregated, with blancos living in the walled city of Intramuros, un-Christianized sangleys in Parían, Christianized sangleys and mestizos de sangley in Binondo and the rest of the 7,000 islands for the indios, with the exception of Cebu and several other Spanish posts. Only mestizos de sangley were allowed to enter Intramuros to work for whites (including mestizos de español) as servants and various occupations needed for the colony. Indio were native Austronesians, but as a legal classification, Indio were those who embraced Roman Catholicism and Austronesians who lived in proximity to the Spanish colonies.

People who lived outside Manila, Cebu and the major Spanish posts were classified as such: 'Naturales' were Catholic Austronesians of the lowland and coastal towns. The un-Catholic Negritos and Austronesians who lived in the towns were classified as 'salvajes' (savages) or 'infieles' (the unfaithful). 'Remontados' (Spanish for 'situated in the mountains') and 'tulisanes' (bandits) were indigenous Austronesians and Negritos who refused to live in towns and took to the hills, all of whom were considered to live outside the social order as Catholicism was a driving force in Spanish colonials everyday life, as well as determining social class in the colony. People of pure Spanish descent living in the Philippines who were born in Spanish America were classified as 'americanos'. Mestizos and africanos born in Spanish America living in the Philippines kept their legal classification as such and usually came as indentured servants to the 'americanos'. The Philippine-born children of 'americanos' were classified as 'Ins'. The Philippine-born children of mestizos and Africanos from Spanish America were classified based on patrilineal descent.

The term negrito was coined by the Spaniards based on their appearance. The word 'negrito' would be misinterpreted and used by future European scholars as an ethnoracial term in and of itself. Both Christianized negritos who lived in the colony and un-Christianized negritos who lived in tribes outside the colony were classified as 'negritos'. Christianized negritos who lived in Manila were not allowed to enter Intramuros and lived in areas designated for indios.

A person of mixed Negrito and Austronesian ancestry were classified based on patrilineal descent; the father's ancestry determined a child's legal classification. If the father was 'negrito' and the mother was 'India' (Austronesian), the child was classified as 'negrito'. If the father was 'indio' and the mother was 'negrita', the child was classified as 'indio'. Persons of Negrito descent were viewed as being outside the social order as they usually lived in tribes outside the colony and resisted conversion to Christianity.

This legal system of racial classification based on patrilineal descent had no parallel anywhere in the Spanish-ruled colonies in the Americas. In general, a son born of a sangley male and an indio or mestizo de sangley female was classified as mestizo de sangley; all subsequent male descendants were mestizos de sangley regardless of whether they married an India or a mestiza de sangley. A daughter born in such a manner, however, acquired the legal classification of her husband, i.e., she became an India if she married an indio but remained a mestiza de sangley if she married a mestizo de sangley or a sangley. In this way, a chino mestizo male descendant of a paternal sangley ancestor never lost his legal status as a mestizo de sangley no matter how little percentage of Chinese blood he had in his veins or how many generations had passed since his first Chinese ancestor; he was thus a mestizo de sangley in perpetuity.

However, a 'mestiza de sangley' who married a blanco ('Filipino', 'mestizo de español', 'peninsular' or 'americano') kept her status as 'mestiza de sangley'. But her children were classified as tornatrás. An 'India' who married a blanco also kept her status as India, but her children were classified as mestizo de español. A mestiza de español who married another blanco would keep her status as mestiza, but her status will never change from mestiza de español if she married a mestizo de español, Filipino or peninsular. In contrast, a mestizo (de sangley or español) man's status stayed the same regardless of whom he married. If a mestizo (de sangley or español) married a filipina (woman of pure Spanish descent), she would lose her status as a 'filipina' and would acquire the legal status of her husband and become a mestiza de español or sangley. If a 'filipina' married an 'indio', her legal status would change to 'India', despite being of pure Spanish descent.

The social stratification system based on class that continues to this day in the country had its beginnings in the Spanish colonial area with a discriminating caste system.

The Spanish colonizers reserved the term Filipino to refer to Spaniards born in the Philippines. The use of the term was later extended to include Spanish and Chinese mestizos or those born of mixed Chinese-indio or Spanish-indio descent. Late in the 19th century, José Rizal popularized the use of the term Filipino to refer to all those born in the Philippines, including the Indios. When ordered to sign the notification of his death sentence, which described him as a Chinese mestizo, Rizal refused. He went to his death saying that he was indio puro.

After the Philippines' independence from Spain in 1898 and the word Filipino 'officially' expanded to include the entire population of the Philippines regardless of racial ancestry, as per the Philippine nationality law and as described by Wenceslao Retaña's Diccionario de filipinismos, where he defined Filipinos as follows,

"todos los nacidos en Filipinas sin distincion de origen ni de raza.

All those born in the Philippines without distinction of origin or race."

Origins and genetic studies

The aboriginal settlers of the Philippines were primarily Negrito groups. Negritos today comprise a small minority of the nation's overall population, and received significant geneflow from Austronesian groups, as well as an even earlier "Basal-East Asian" group, while the modern Austronesian-speaking majority population does not, or only marginally show evidence for admixture, and cluster closely with other East/Southeast Asian people. There were also immigrations from Austroasiatic, Papuan, and South Asian peoples.

The majority population of Filipinos are Austronesians, a linguistic and genetic group whose historical ties lay in maritime Southeast Asia and southern East Asia, but through ancient migrations can be found as indigenous peoples stretching as far east as the Pacific islands and as far west as Madagascar off the coast of Africa. The current predominant theory on Austronesian expansion holds that Austronesians settled the Philippine islands through successive southward and eastward seaborne migrations from the Neolithic Austronesian populations of Taiwan.

Other hypotheses have also been put forward based on linguistic, archeological, and genetic studies. These include an origin from mainland South China (linking them to the Liangzhu culture and the Tapengkeng culture, later displaced or assimilated by the expansion of speakers of Sino-Tibetan languages); an in situ origin from the Sundaland continental shelf prior to the sea level rise at the end of the last glacial period (c. 10,000 BC);  or a combination of the two (the Nusantao Maritime Trading and Communication Network hypothesis) which advocates cultural diffusion rather than a series of linear migrations.

Genetics
The results of a massive DNA study conducted by the National Geographic's, "The Genographic Project", based on genetic testings of 80,000 Filipino people by the National Geographic in 2008–2009, found that the average Filipino's genes are around 53% Southeast Asia and Oceania, 36% East Asian, 5% Southern European, 3% South Asian and 2% Native American.

According to a genetic study done by the Kaiser Permanente (KP) Research Program on Genes, Environment, and Health (RPGEH), most self-identified Filipinos sampled, have "modest" amounts of European ancestry consistent with older admixture.

Dental morphology
Dental morphology provides clues to prehistoric migration patterns of the Philippines, with Sinodont dental patterns occurring in East Asia, Central Asia, North Asia, and the Americas. Sundadont patterns occur in Southeast Asia as well as the bulk of Oceania. Filipinos exhibit Sundadonty, and are regarded as having a more generalised dental morphology and having a longer ancestry than its offspring, Sinodonty.

Historic reports
Published in 1849, The Catalogo Alfabetico de Apellidos contains 141 pages of surnames with both Spanish and Hispanicized indigenous roots.

Authored by Spanish Governor-General Narciso Claveria y Zaldua and Domingo Abella, the catalog was created in response to the Decree of November 21, 1849, which gave every Filipino a surname from the book. The decree in the Philippines was created to fulfill a Spanish colonial decree that sought to address colonial subjects who did not have a last name. This explains why most Filipinos share the same surnames as many Hispanics today, without having Spanish ancestry.

Augustinian Friar, Joaquín Martínez de Zúñiga, in the 1800s, measured varying ratios of Spanish-Mestizos as percentages of the populations of the various provinces, with ranges such as: 19.5% of the population of Tondo (The most populous province), to Pampanga (13.7%), Cavite (13%) and Bulacan (10.8%) to as low as 5% in Cebu, and non-existent in the isolated provinces. Overall the whole Philippines, even including the provinces with no Spanish settlement, as summed up, the average percentage of Spanish Filipino tributes amount to 5% of the total population. The book, "Intercolonial Intimacies Relinking Latin/o America to the Philippines, 1898–1964 By Paula C. Park" citing "Forzados y reclutas: los criollos novohispanos en Asia (1756-1808)" gave the number of later Mexican soldier-immigrants to the Philippines, pegging the number at 35,000 immigrants in the 1700s, in a Philippine population which was only around 1.5 Million, thus the Latin Americans formed 2.33% of the population.

In relation to this, a population survey conducted by German ethnographer Fedor Jagor concluded that 1/3rd of Luzon which holds half of the Philippines' population had varying degrees of Spanish and Mexican ancestry.

Meanwhile, according to older records held by the Senate of the Philippines, there were approximately 1.35 million ethnic (or pure) Chinese within the Philippine population, while Filipinos with any Chinese descent comprised 22.8 million of the population.

Current immigration
Recent studies during 2015, record around 220,000 to 600,000 American citizens living in the country. There are also 250,000 Amerasians across Angeles City, Manila, Clark and Olongapo.

Languages

Austronesian languages have been spoken in the Philippines for thousands of years. According to a 2014 study by Mark Donohue of the Australian National University and Tim Denham of Monash University, there is no linguistic evidence for an orderly north-to-south dispersal of the Austronesian languages from Taiwan through the Philippines and into Island Southeast Asia (ISEA). Many adopted words from Sanskrit and Tamil were incorporated during the strong wave of Indian (Hindu-Buddhist) cultural influence starting from the 5th century BC, in common with its Southeast Asian neighbors. Chinese languages were also commonly spoken among the traders of the archipelago. However, with the advent of Islam, Arabic and Persian soon came to supplant Sanskrit and Tamil as holy languages. Starting in the second half of the 16th century, Spanish was the official language of the country for the more than three centuries that the islands were governed through Mexico City on behalf of the Spanish Empire. In the 19th and early 20th centuries, Spanish was the preferred language among Ilustrados and educated Filipinos in general. Significant disagreements exist, however, on the extent Spanish use beyond that. It has been argued that the Philippines were less hispanized than Canaries and America, with Spanish only being adopted by the ruling class involved in civil and judicial administration and culture. Spanish was the language of only approximately ten percent of the Philippine population when Spanish rule ended in 1898. As a lingua franca or creole language of Filipinos, major languages of the country like Chavacano, Cebuano, Tagalog, Kapampangan, Pangasinan, Bikol, Hiligaynon, Waray-Waray, and Ilocano assimilated many different words and expressions from Castilian Spanish.

Chavacano is the only Spanish-based creole language in Asia. Its vocabulary is 90 percent Spanish, and the remaining 10 percent is a mixture of predominantly Portuguese, Hiligaynon, and some English. Chavacano is considered by the Instituto Cervantes to be a Spanish-based language.

In sharp contrast, another view is that the ratio of the population which spoke Spanish as their mother tongue in the last decade of Spanish rule was 10% or 14%. An additional 60% is said to have spoken Spanish as a second language until World War II, but this is also disputed as to whether this percentage spoke "kitchen Spanish", which was used as marketplace lingua compared to those who were actual fluent Spanish speakers.

In 1863 a Spanish decree introduced universal education, creating free public schooling in Spanish, yet it was never implemented, even before the advent of American annexation. It was also the language of the Philippine Revolution, and the 1899 Malolos Constitution proclaimed it as the "official language" of the First Philippine Republic, albeit a temporary official language. Spanish continued to be the predominant lingua franca used in the islands by the elite class before and during the American colonial regime. Following the American occupation of the Philippines and the imposition of English, the overall use of Spanish declined gradually, especially after the 1940s.

According to Ethnologue, there are about 180 languages spoken in the Philippines. The 1987 Constitution of the Philippines imposed the Filipino language as the national language and designates it, along with the English language, as one of the official languages. Regional languages are designated as auxiliary official languages. The constitution also provides that Spanish and Arabic shall be promoted on a voluntary and optional basis.

Other Philippine languages in the country with at least 1,000,000 native and indigenous speakers include Cebuano, Ilocano, Hiligaynon, Waray, Central Bikol, Kapampangan, Pangasinan, Chavacano (Spanish-based creole), Albay Bikol, Maranao, Maguindanao, Kinaray-a, Tausug, Surigaonon, Masbateño, Aklanon and Ibanag. The 28-letter modern Filipino alphabet, adopted in 1987, is the official writing system. In addition, each ethnicity's language has their own writing scripts and set of alphabets, many of which are no longer used.

Religion

According to National Statistics Office (NSO) as of 2010, over 92% of the population were Christians, with 80.6% professing Roman Catholicism. The latter was introduced by the Spanish beginning in 1521, and during their 300-year colonization of the islands, they managed to convert a vast majority of Filipinos, resulting in the Philippines becoming the largest Catholic country in Asia. There are also large groups of Protestant denominations, which either grew or were founded following the disestablishment of the Catholic Church during the American Colonial period. The Iglesia ni Cristo is currently the single largest church whose headquarters is in the Philippines, followed by United Church of Christ in the Philippines. The Iglesia Filipina Independiente (also known as the Aglipayan Church) was an earlier development, and is a national church directly resulting from the 1898 Philippine Revolution. Other Christian groups such as the Victory Church, Jesus Miracle Crusade, Mormonism, Orthodoxy, and the Jehovah's Witnesses have a visible presence in the country.

The second largest religion in the country is Islam, estimated to account for 5% to 8% of the population. Islam in the Philippines is mostly concentrated in southwestern Mindanao and the Sulu Archipelago which, though part of the Philippines, are very close to the neighboring Islamic countries of Malaysia and Indonesia. The Muslims call themselves Moros, a Spanish word that refers to the Moors (albeit the two groups have little cultural connection other than Islam).

Historically, ancient Filipinos held animist religions that were influenced by Hinduism and Buddhism, which were brought by traders from neighbouring Asian states. These indigenous Philippine folk religions continue to be present among the populace, with some communities, such as the Aeta, Igorot, and Lumad, having some strong adherents and some who mix beliefs originating from the indigenous religions with beliefs from Christianity or Islam.

, religious groups together constituting less than five percent of the population included Sikhism, Hinduism, Buddhism, Seventh-day Adventists, United Church of Christ, United Methodists, the Episcopal Church in the Philippines, Assemblies of God, The Church of Jesus Christ of Latter-day Saints (Mormons), and Philippine (Southern) Baptists; and the following domestically established churches: Iglesia ni Cristo (Church of Christ), Philippine Independent Church (Aglipayan), Members Church of God International, and The Kingdom of Jesus Christ, the Name Above Every Name. In addition, there are Lumad, who are indigenous peoples of various animistic and syncretic religions.

Diaspora
There are currently more than 10 million Filipinos who live overseas. Filipinos form a minority ethnic group in the Americas, Europe, Oceania, the Middle East, and other regions of the world.

There are an estimated four million Americans of Filipino ancestry in the United States, and more than 300,000 American citizens in the Philippines. According to the U.S. Census Bureau, immigrants from the Philippines made up the second largest group after Mexico that sought family reunification.

Filipinos make up over a third of the entire population of the Northern Marianas Islands, an American territory in the North Pacific Ocean, and a large proportion of the populations of Guam, Palau, the British Indian Ocean Territory, and Sabah.

Publications

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title: Filipinos


text:
Wikipedia:Articles for deletion/Midget master blaster television spectacular

 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 delete. – ABCD✉ 00:23, 4 August 2005 (UTC)

Midget master blaster television spectacular
This does not sound notable; could not find anything on it with Google. Delete. Joel7687 07:59, 24 July 2005 (UTC)
 * Delete Not notable. Nothing in 7 pages of google search under the title. Hamster Sandwich 08:05, 24 July 2005 (UTC)
 * Delete. Not notable. DarthVader 11:19, 24 July 2005 (UTC)
 * Delete. At best non notable, at worst a hoax. Sjakkalle (Check!)  08:16, 25 July 2005 (UTC)
 * Delete notability not established. JamesBurns 07:02, 27 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:
Afewerk Tekle

Afewerk Tekle (አፈወርቅ ተክሌ; 22 October 1932 – 10 April 2012) was an Ethiopian artist, particularly known for his paintings on African and Christian themes as well as his stained glass.

Early life and career
Born in Ankober, in Shewa Province, to ethnic Amhara parents Feleketch Yamatawork and Tekle Mamo, Afework grew up under the Italian occupation during the Second World War. Following the war in 1947, Afewerk decided that he wanted to help rebuild Ethiopia and elected to travel to England to study mining engineering. Before departing, Afewerk, together with other students leaving to study overseas, was addressed by Emperor Haile Selassie. Afewerk recalls being told "you must work hard, and when you come back do not tell us what tall buildings you saw in Europe, or what wide streets they have, but make sure you return equipped with the skills and the mindset to rebuild Ethiopia".

Afewerk had already shown talent as an artist as a child, decorating several walls in his home town. Whilst at Leighton Park School, a boarding school in England, this talent was recognised and encouraged by his teachers. As a result, Afewerk was persuaded to switch from engineering and enroll in Central School of Arts and Crafts in London. He then went on to the Slade School of Art where he studied painting, sculpture and architecture.

Returning to Ethiopia as a university graduate, Afewerk could have accepted an assigned ministerial post, but instead decided to spend time travelling around the provinces of Ethiopia to get more experience of his native country and culture, which he reflected in his paintings. In 1954, he held his first one-man show in Addis Ababa, at Municipality Hall, that gave him the funds to travel around Europe for two years where he learnt how to design and construct stained glass windows. He also made a special study on Ethiopian illustrated manuscripts in the British Library, the Bibliothèque Nationale in Paris and the Vatican Library.

Back in Ethiopia, Afewerk opened a studio in the National Library of Ethiopia. His growing recognition lead to government commissions for murals and mosaics in St George's Cathedral, Addis Ababa, and several of his designs were used on the national stamps. He was also commissioned to produce sculptures of famous Ethiopians, although only the monumental statue of Ras Makonnen in Harrar was completed. Most notably, in 1958 he designed Total Liberation of Africa, a stained glass piece in the Africa Hall of the United Nations Economic Commission for Africa in Addis Ababa. The three windows cover an area of 150 square meters, and represent the sorrow of Africa's past, the struggle of the present, and hope for Africa's future.

In 1961, Afewerk held a major retrospective in Addis Ababa, which led to his painting Maskal Flower being shown at international exhibitions in Russia, the United States and Senegal. Increasing funds allowed Afewerk to travel around the continent of Africa. With much of Africa still emerging from colonialism, Afewerk became fired with black emancipation and the struggles for independence. This is reflected in his paintings of this time, with titles like Backbones of African Civilization and African Unity.

In 1964, he became the first laureate of the Haile Selassie I Prize for Fine Arts. As his reputation spread abroad, Afewerk was invited to put on an exhibition in Moscow following which he toured the Soviet Union giving lectures. The American government responded with an invitation for one man exhibitions in Washington, D.C., and New York and a similar lecture tour of American universities. Additional international exhibitions followed in Senegal, Turkey, Zaire, the United Arab Republic, Bulgaria, Munich, Kenya and Algeria.

Through much of the 1970s, Afewerk was engaged in producing murals and mosaics for many public and religious buildings around Ethiopia, including the mural Last Judgement in the Adigrat Cathedral in Adigrat, Tigray. In 1977, his painting Unity Triptych won the gold medal in the Algiers International Festival.

The early 1980s saw a second major exhibition in Moscow and an exhibition in Bonn. In 1981, his painting Self-portrait was the first work by an African artist to enter the permanent collection of the Uffizi Gallery, Florence, Italy.

In 1997, he exhibited at the Biennale of Aquitaine, France, winning first prize in the international competition. He was also nominated as the Laureate of the Biennale which gave him membership of the French International Academy of Arts.

Afewerk Tekle had membership of the Russian Academy of Arts, so he became the first African member in 1983. He lived in Addis Ababa but had a second residence in Hawassa in the Sidama Region close to Lake Hawassa.

Death
Afewerk Tekle died on 10 April 2012 from severe stomach ulcer complications after receiving treatment at a private hospital in Addis Ababa and was buried at the cemetery of the Holy Trinity Cathedral in Addis Ababa. Afewerk's death received wide media coverage in the country, with a national committee-arranged funeral.

Notable works

 * Ras Mekonnen Monument
 * Altar cross (1959) at Royal Chapel in the Tower of London, England
 * Murals and paintings at St George's Cathedral (Addis Ababa)
 * Maskal Flower (1961)
 * Total Liberation of Africa (1961) in Africa Hall, Addis Ababa
 * The Last Judgment (1970) mural in Adigrat Cathedral, Tigray
 * The victory of Ethiopia (1979) at the Hero Centre in Debre Zeyit
 * The Chalice and the Cross in the Life of the African People (1997) study for stained glass entered in the Biennale of Aquitaine

title: Afewerk Tekle


text:
Talk:Neko Majin

Untitled
I have moved this page from Neko Majin Z, as "Neko Majin Z" is only a part of the whole that is Neko Majin. I currently have Neko Majin Z set as a redirect to the main Neko Majin article, but those feeling ambitious may use that page to expand upon the Z portion of the series. --Julian Grybowski 08:00, 24 July 2005 (UTC)

 * Sorry for the belated response. I agree with the redirect. - Pernambuco 15:17, 30 October 2006 (UTC)

 * Ditto.  ~ I'm anonymous

Is it just me or does Thunderbolt look like Android 14 [or was it 15? Forgot.]

210.213.223.42 08:43, 31 May 2007 (UTC)

Nekomajin or Neko Majin?
This article has recently been moved from Neko Majin to Nekomajin because it is suposedly one word as oposed to two. I don't claim to be an expert at Japanese, but the image of the tankobon cover says "Nekomajin" on it. Is this a good enough reason to write Nekomajin as one word? Takuthehedgehog (talk) 06:58, 21 January 2008 (UTC)
 * The title on the Neko Majin kanzenban follows the same styling as the Dragon Ball kanzenban releases, which display the title as "Dragonball", even though it's officially spelled out as two words. So, no, I would suggest keeping it as Neko Majin. WtW-Suzaku (talk) 19:45, 5 March 2008 (UTC)
 * Seconded. I was the one who reverted the move and explained why in the edit summary. DaizenshuuEX uses "Neko Majin", as well do a number of other websites. It's the nihongo which needs the addition of Nekomajin (see Doragonbōru and Ranmanibun-no-ichi as examples). Thoughts before I do the small update? Lord Sesshomaru (talk • edits) 20:40, 5 March 2008 (UTC)

title: Talk:Neko Majin