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Indonesian philosophy

Indonesian philosophy is a generic designation for the tradition of abstract speculation held by the people who inhabit the region now known as Indonesia. Indonesian philosophy is expressed in the living languages found in Indonesia (approximately 587 languages) and its national language Indonesian, comprising many diverse schools of thought with influences from Eastern and Western origins, and indigenous philosophical themes.

The term Indonesian philosophy originates from the title of a book written by M. Nasroen, in which he traced philosophical elements found in Indonesian culture. Since then, the term has been popular and inspired many later writers like Sunoto, Parmono, and Jakob Sumardjo. Sunoto established the nation's first philosophy department at Gadjah Mada University in Yogyakarta in August, 1967.

Sunoto, Parmona, and Sumardjo each defined the word Indonesian philosophy differently. Without clearly defining the word, M. Nasroen argued that Indonesian philosophy was neither Western nor Eastern. He pointed to core Indonesian concepts and practices such as mupakat, pantun-pantun, Pancasila, hukum adat, gotong-royong, and kekeluargaan. Sunoto also embraced a culturalist notion of Indonesian philosophy, calling it "the cultural richness of our own nation…contained in our own culture." Similarly, Parmono defined it as "thought or reflections…which are bound in adat as well as ethnic culture". Sumardjo wrote that Indonesian philosphy are "primordial thoughts" or "basic mindsets that structurise the whole culture of an ethnic group".

The writers above understand Indonesian philosophy as a part of culture and do not make a contrast between philosophy and cultural studies or anthropology. The Indonesian language initially had no word for philosophy as an entity separated from theology, art, and science. Instead, as argued by Sutan Takdir Alisjahbana, Indonesians have a generic word budaya or kebudayaan, which describes the totality of the manifestations of the life of a society. Philosophy, science, theology, religion, art and technology are at once manifestations of a society's life, which are included in the meaning of the word budaya. Indonesians usually use the word budayawan for their philosophers. Accordingly, to them, the scope of Indonesian philosophy only comprised those original notions of Indonesian cultural richness. This is understood by as "the poverty of the scope." If Indonesian philosophy only comprised those original ethnic philosophies, it would be very limited. Like other scholars, Hidayat widens the scope of Indonesian philosophy so as to include the adapted and "indigenized" philosophy as influenced by foreign philosophical traditions. This article employs the latter definition.

Schools of thought
There are seven schools of thought developing in Indonesia. The categorization of schools is first based on the originality that a certain school contains (like "ethnic school"), secondly based on the influence of great world philosophies that a particular school absorbs and adapts to Indonesian philosophy (such as "Chinese school," "Indian school," "Islamic school," "Christian school," and "Western school"), and lastly based on a historical chronology (such as "the post-Soeharto school"). The following is a sketch of the Indonesian schools of thought and their main philosophers.

Ethnic school
This school takes Indonesian ethnic philosophies as its source of inspiration. Its assumption is mythologies, legends, folklores, the way an ethnic group builds its house and holds its ceremonies, literature it keeps, the epics the ethnic group writes, all bases foundation of its philosophy. This 'philosophy' cannot change; it remains the same, from the beginning to the end of the world, and it is also 'the Good'. It guides every member of the group to the origin of group creation on earth (in Javanese, sangkan) and the telos of the life the group reaches to (in Javanese, paran), so the member cannot go astray.

This school preserves Indonesian ethnic philosophies which are original, since the philosophies had been hold tight by ethnic members before they were encountered with later foreign philosophical traditions.

Most of the school’s proponents assume that today’s Indonesian people are in the position of being blind to their original values. Jakob Sumardjo, for instance, argued that most of today’s Indonesians …forget to preserve their original values and …forgetting the past, forgetting the origin, they are like amnesiac people... who …ignore their own national history…. Consequently, they are ‘alienated’; estranged from ‘their mother cultures’. The failure of Indonesian educational policy, to Jakob, is brought by this ‘blindness’ to Indonesian original culture. Therefore, the necessary task of this school of philosophy is to seek after, recall and revitalize the ethnic original values, since the values are ‘mothers’ (lokalitas ialah ibu manusia) and people are ‘fathers’ of existence (balita ialah bapak manusia).

The following are some philosophical notions which this school advocates:

Adat
For this school of thought, adat plays very important role. Adat is the main inspiration for ethnic philosophers, as it is the intellectual legacy which belongs to a particular ethnic group. Adat is inherited from an ethnic's forefathers to later generations of the ethnic group. Indonesians believe that adat is not a human creation, but the spirits and supernatural powers ruling the community. This adat is very different from what Englishmen call tradition, custom or convention today. Its meaning is not simply wider, but more particularly goes far deeper. It includes everything Englishmen call law nowadays; and it goes much further than law in determining the needs and the actions of individuals and the community. It ordains the ceremonies of marriage, birth and death, the times and the methods for sowing rice, building a house, praying for rain, and many other things. Economics, politics, philosophy and art all come within its sphere. Indeed, from one point of view, adat is simply a social expression of the community religion, in as much as it is not a human creation, and in its exercise men are still constantly watched over by the spirits and supernatural powers ruling community. Because the adat which regulates the entire life of the community is dominated by spirits and supernatural powers, that communal life is inevitably static and deeply conservative. Its roots lay in the obscurity of the past, when the ancestors laid down the adat once and for all, or as Minangkabau people say: It doesn't crack with the heat or rot in the rain. In such an environment the word 'old' has a special significance, denoting something venerable, sacred, powerful and full of wisdom.

Myths of Origin
Among intellectual legacy which the adat inherited to Indonesians is a set of myths of origin of creation. The myths are sung (and only recently written) in important ceremonies held on special occasions of birth, death, marriage, harvest festival, and so on. The Dayak-Benuaq tribe of East Kalimantan, for example, has a set of myths known as Temputn. This Temputn tells myths of origin of universe, world and sky, human and animal creation, plants, water, fire, rain, death, ancestor origin, and some social taboos. According to Temputn, far before humankind had been created, they were two families who inhabited the sky. Of the raw materials used by the ‘sky families’ to create the earth and the sky, finally the first human came into being. He was married to a woman, who was his own daughter, and had many children, some of whom later became seniangs—group of spirits who live in the heavens, responsible for the policing of the most important moral affairs and they are in charge of adat guardians. The seniangs can inflict punishments (curses) on the ‘incestuous’. Their children were not only the human race and spirits, but also animals like wildcats of the forest, bears, ancestor of deer, the pigs of the forest, forefathers of monkey, ancestor of bees, snakes, and many others.

Pantun
Pantun is original kind of poem created by Indonesians. It is a four-line poem that consists of two parts; the first two lines are called as sampiran and the second two lines as isi. The sampiran always provides an analogy for the isi, and it symbolizes a macrocosm for a microcosm. As the mythology went, humankind was made of materials from which 'the sky families' created the sky and the world, and pantun reflects this belief very clearly. The sampiran represents 'the sky and the world', while the isi signifies 'the humankind'. Both between sampiran and isi there must be logical correspondence, as they both are symbols of harmony of the nature and humankind. Below is an example of pantun:

 * Tujuh hari dalam hutan || Air tak minum, nasi tak makan || Sehari tiada pandang Tuan || Rasanya susut tubuh di badan

The sampiran which says (in English) seven days in deep forest || no drinking water, no eating rice must have logical correspondence with the isi, which says no meeting you Sir in a day || feels like the body becomes thinner and thinner. The sampiran says about the suffering one can feel when he is in a deep forest in seven days without drink and food, while the isi says about the suffering one can feel when he does not meet in a day the lover he really longs or yearns for. The sampiran, therefore, analogizes the isi in the suffering of the longing.

Pepatah
A pepatah is like a proverb or saying. These sayings are part of the adat in the sense that they give guidance and instruction to every member of a particular ethnic group to treat others well in the community. It is believed that pepatah were created by ancestors inspired by supernatural powers and spirits. The wording of a pepatah is taken from nature, which means that all guidance for people's life must be derived from the laws of nature. Nature has its own laws and it is people's obligation to submit to it. As the myth of origin told, humans were parts of nature; they were made of it, so they had to live in total submission to its laws.

Here are some examples of pepatah: dalam laut dapat diduga, dalam hati siapa tahu (we can assume the depth of the sea, but we cannot assume what is in people's hearts) teaches very clearly about the danger of assuming what is in people's hearts, for this knowledge can only be obtained by asking the people concerned, not by assuming; ada gula, ada semut (where there is sugar, there is ant) teaches the law of causality, in which an effect can be inferred if there is a cause; malu bertanya, sesat di jalan (if you are shy of asking questions, you will get lost in your way) teaches the importance of asking questions in the process of seeking after knowledge, and the like.

Adat Social Structure
It has been stated above that not only did adat include tradition, custom, convention and law, but it also included a kind of social structure. The social structure bound by a common adat was typified by small-scale communities of people in villages or of nomads wandering over a specific area. These communities were rather like miniature democratic republics. Their headmen were elected from the descendants of the oldest branch of the tribe, and they saw to the needs and interests of the community, assisted by a council of elders. Really important decisions were taken by collective deliberations, called as mupakat. Naturally in a democracy of this type, in which a premium is put on unanimity of opinions, the position of the balai was extremely important. This was the building in which meetings and discussions were held. We can think them as the centers of social life within these small communities.

The principal duty of the village government was to administer the adat handed down from generation to generation, and to settle any disputes that might arise. However, the actual scope of administration within this indigenous Indonesian society was very broad if one compared it to the scope of governmental activity today. it included the regulation of marriage ceremonies, crop cultivation, distribution of the harvest, division of legacies, etc., quite apart from attending to the daily needs of the community.

Chinese school
The native Indonesian philosophers held their original philosophies until the coming of Chinese migrants between 1122 and 222 BC who introduced Taoism and Confucianism to them. These two foreign philosophies and the local ones then diffused and penetrated; so mixing that they could not be separated again. One of the remnants of this diffused philosophy, which is still practiced by all Indonesians to date, is the Confucian notion of hsiao (Pinyin: 'Xiao', 孝; Indonesian: menghormati orangtua). The notion teaches that people must respect their parents above other things. They should prioritize their parents before giving priority to others.

The Chinese school seems to have been primarily developed by a few Indonesians of Chinese ethnicity. Nevertheless, its contribution to the Indonesian philosophical tradition is very significant. Sun Yat-senism, Maoism, and Neo-maoism are important philosophies that were widespread all over Indonesia in the early 20th century, together with the great growth of the Indonesian Communist Party (PKI).

The main philosophers of this school, among others, are: Tjoe Bou San, Kwee Hing Tjiat, Liem Koen Hian, Kwee Kek Beng, and Tan Ling Djie.

Indian school
The diffusion of philosophies continued with the coming of Hindu Brahmans and Buddhists of Indian origin in 322 BC-700 AD. They introduced Hinduist and Buddhist cultures to the native culture, and the native Indonesian culture reciprocated by synthesizing the two into a combined version, known as Tantrayana. This is clearly shown in the building of Borobudur Temple by Sailendra Dynasty in 800-850 A.D. Rabindranath Tagore, an Indian philosopher who visited Borobudur for the first time, described the temple as un-Indian, since the relics engraved on it represented workers dressed in native Javanese style. He also observed that the native Javanese dances inspired by Indian epics were not similar to Indian dances, although those dances of the two countries had a common source in the same Indian well.

Hindu and Buddhism—two philosophies that contradict each other in India—as well as Javanese local philosophy were reconciled in Indonesia by the genius of Sambhara Suryawarana, Mpu Prapanca, and Mpu Tantular.

Islamic school
The 10-century process of Indianization of Indonesia was rivaled by the coming of Persian Sufism, and Sufism had begun to take root in the native philosophical discourse since the early 15th century onwards. The widespread practice of Sufism was encouraged by the massive founding of Islamic kingdoms and sultanates in Indonesia. Kings and sultans like Sunan Giri, Sunan Gunungjati, Sunan Kudus, Sultan Trenggono of Demak, Pakubuwono II, Pakubuwono IV, Sultan Ageng Tirtayasa of Banten, Sultan Alauddin Riayat Syah, Engku Hajji Muda Raja Abdallah to Raja Muhammad Yusuf are sufi-kings; they learned Sufism from eminent Sufi teachers.

Sufism in Indonesia can be divided into two schools: Ghazalism and Ibn Arabism. Ghazalism takes its main inspiration from Al-Ghazali’s teachings, whereas Ibn Arabism from Ibn Arabi’s doctrines. Sufis from the Al-Ghazali line include Nuruddin Al-Raniri, Abdurrauf Al-Singkeli, Abd al-Shamad Al-Palimbangi, Syekh Yusuf Makassar, while the Ibn Arabi line includes Hamzah Al-Fansuri, Al-Sumatrani, Syekh Siti Jenar, and so on.

Arabian Wahhabism was also adopted by King Pakubuwono IV and Tuanku Imam Bonjol, who eradicated Sufism and encouraged Qur'an teachings instead.

When Islamic modernism, whose program was to synthesize Islamic teachings and Western Enlightenment philosophy, begun by Muhammad Abduh and Jamal al-din Al-Afghani in Egypt in the end of the 19th century, prevailed in all the Islamic world, Moslems in Indonesia also adopted and adapted modernism. This is clearly shown in the works of Syaikh Ahmad Khatib, Syaikh Thaher Djalaluddin, Abdul Karim Amrullah, Ahmad Dahlan, Mohammad Natsir, Oemar Said Tjokroaminoto, Agus Salim, Misbach, and so forth.

Western school
When the Dutch colonial government in Indonesia implemented ‘The Ethical Politics’ (Politik Etis) in the early 20th century, Dutch-style educational institutions mushroomed and were opened for native children of noble, feudal classes who wanted to work in colonial institutions. The Dutch-speaking schools taught Western philosophy, among which Enlightenment philosophy was taught to Indonesian natives, much later than its 5th century emergence in Europe. The alumni of these schools mostly continued their studies in European universities. They soon gathered as a newly emerging elite in Indonesia who comprised the first generation of European-style intelligentsia, and they later advocated Western philosophy instead of their original ethnic philosophies.

Western philosophical traditions inspired most of modern Indonesian socio-political institutions. Indonesia's republican government, its constitution and distribution of power, its political parties and its long-term national economic planning were carried out on a Western model. Even its ideology of Pancasila (unlike what Sukarno always boasted or what Suharto later established) was inspired by Western ideals of humanism, social-democracy, and the national socialism of the Nazi party, as clearly shown in the oration of BPUPK members, a preparatory council of Indonesian independence in August 1945. This leads to a conclusion that ‘Modern Indonesia’ is founded on a Western blueprint.

Even though the elite embraced Western philosophy wholeheartedly, they still felt the need to adapt the philosophy to concrete, contemporary Indonesian situations. For example, Sukarno, who adapted Western democracy to still-feudalistic people, came up with his famous Guided Democracy. D.N. Aidit and Tan Malaka adapted Marxism-Leninism to Indonesian situations. Sutan Syahrir adapted Social Democracy to the Indonesian context.

Christian school
Together with the Western capitalist search for new colonies in the East, Christianity came to Indonesian merchants in the middle of the 15th century. First Portuguese merchants then Dutch capitalists spread Catholicism and Calvinism respectively. Francis Xavier, the first Spanish Catholic preacher to go to Indonesia, translated Credo, Confession Generalis, Pater Noster, Ave Maria, Salve Regina, and The Ten Commandments into Malay between 1546 and 1547, through which Catholicism was propagated among the native people. Catholic churches were established and Indonesian Catholics crowded, but soon they were expelled or forced to convert to Calvinism by Dutch Calvinists who came to Indonesia around 1596. Dutch Reformed Churches were erected instead. Jan Pieterszoon Coen, one of the Governor-Generals of VOC in 1618, was a good example of devout Calvinist. He put all Calvinist preachers (in Dutch, Ziekentroosters) under his control.

Portuguese-style Catholic schools and Dutch-style Calvinist educational institutions were opened for Indonesian natives. Not only did they teach theology to the natives, but also Christian philosophy. One school later became thousands. There have been (and still are) private Catholic and Protestant universities in which Christian philosophy is taught in Indonesia nowadays. Missionaries and preachers of the West who got master's degrees in philosophy from European universities came to lecture at Indonesian Christian universities. From those universities graduated many who later mastered Christian philosophy, such as Nico Syukur Dister, J.B. Banawiratma, Robert J. Hardawiryana, JB.. Mangunwijaya, T.H. Sumartana, and so forth.

Post-Soeharto philosophy
This school is mainly on the scene to criticize Soeharto's socio-political policy during his presidency from 1966 to 1998. Its concern is political philosophy whose main task is to seek alternatives to the corrupt regime. This school dared to challenge Soeharto after his silencing all philosophers by violence. Before this, there had been some who opposed Soeharto in 1970's, but they were brutally assaulted in the incidents Peristiwa ITB Bandung 1973 and Peristiwa Malari 1974. Since then, philosophy could only be practiced in absentia or in secret; under the New Order, philosophy was repressed and reduced to ideas which officially supported the state. Philosophical praxis was effectively banned. With regard to philosophy, Soeharto's era can be called an era of "philosophical opium," in which all kinds of philosophy from every branch and school could live but could not be practiced in reality. Philosophy was pacified: reduced to a mere academic exercise and constrained in its content. In its stead, Soeharto elevated pancasila as an official state ideology, one selectively tailored to meet the needs of the New Order.

References in Indonesian
In chronological order

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title: Indonesian philosophy


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Clearview (typeface)

Clearview, also known as Clearview Hwy, is the name of a humanist sans-serif typeface family for guide signs used on roads in the United States, Canada, Indonesia, the Philippines, Israel, Brazil and Sri Lanka. It was developed by independent researchers with the help of the Texas Transportation Institute and the Pennsylvania Transportation Institute, under the supervision of the Federal Highway Administration (FHWA). It was once expected to replace the FHWA typefaces in many applications, although newer studies of its effectiveness have called its benefits into question.

Initial testing indicated that Clearview was 2 to 8 percent more legible in both day- and night-time viewing than the then-dominant Series E (Modified) on overhead signs, particularly benefiting older drivers, with a 6 percent increase in legibility distance. A design goal of Clearview was the reduction of irradiation effects of retroreflective sign materials. Reduced nighttime overglow or haloing was expected also to improve recognition rates for computer road sign detection. However, these tests also compared new signs in Clearview to existing, weathered signs in the existing Highway Gothic font. The new font's apparent legibility "was more due to the fact that older, worn signs were being replaced with nice, fresh, clean signs which were, naturally, more legible." Better testing also revealed that legibility was worse for negative contrast signs (dark lettering on light backgrounds) such as on speed limit and yellow warning signs.

History
The standard FHWA typefaces, developed in the 1940s, were designed to work with a system of highway signs in which almost all words are capitalized; its standard mixed-case form (Series E Modified) was designed to be most visible under the now-obsolete reflector system of button copy, which has since been superseded by retroreflective sheeting. The designers of Clearview sought to create a typeface adapted for mixed-case signage, initially expecting it would be based on an existing European sans-serif typeface. Instead, using a similar weight to the FHWA fonts, a new font was created from scratch. Two key differences are much larger counter spaces, the enclosed spaces in letters like the lower case "e" or "a", and a higher x-height, the relative height of the lower case "x" to the upper case "X". Smaller counter spaces in the FHWA fonts reduced legibility, particularly when the letters glowed from headlight illumination at night.

Official acceptance
Clearview was granted interim approval by the FHWA for use on positive-contrast road signs (light legend on dark background, such as white on black, green, blue, brown, purple or red) on September 2, 2004, though not on negative-contrast road signs (dark legend on light background, such as black on white, yellow or orange), given its inferior legibility to the existing FHWA typefaces in these applications. The FHWA also refused to add Clearview to the 2009 MUTCD, citing lack of testing on Clearview's numerals, symbols, and narrower typefaces. In April 2014, FHWA indicated it expected to rescind Interim Approval to use Clearview in the future, eventually doing so in January 2016. Congress ordered the FHWA to reinstate the interim approval on March 28, 2018.

Outside the US, Clearview has been adopted in Canada where it has been the standard typeface for signs in British Columbia since 2006 and used for street signs in Toronto. Clearview has been adopted as the standard typeface for road signs in Indonesia since 2014. Since 2016, Ontario's Ministry of Transportation has started using Clearview on some signs on the Queen Elizabeth Way.

Variants
In addition to its appearance on road signage, a customized version of the ClearviewText typeface was adopted by AT&T for corporate use, including advertising, used from 2006 to 2016. Since 2018, Toyota has used another variant of ClearviewText in its advertisements. ClearviewText and ClearviewADA are versions of the typeface intended for use in general graphic design and ADA-compliant signage. An example of ClearviewADA in use is signage at Dallas/Fort Worth International Airport.

United States
Between 20 and 30 states have adopted the use of the typeface as of 2013. It was not the official font recommended for use by the FHWA and states were required to request interim approval from the Federal Highway Administration to use the font.

On January 25, 2016, the Federal Highway Administration issued a notice in the Federal Register of the agency's intent to rescind interim approval for use of the Clearview font in 30 days. FHWA discussed the current state of road signage research and concluded that "the consistent finding among all the research evaluations is that the brightness of the retroreflective sheeting is the primary factor in nighttime legibility." Even worse, significant misunderstandings and misapplications of the interim approval for Clearview were resulting in badly designed non-uniform signs that violated the uniformity central to the Manual on Uniform Traffic Control Devices. Accordingly, the notice concluded, "FHWA does not intend to pursue further consideration, development, or support of an alternative letter style." The rescission of the interim approval drew negative response from government officials as well as one of the typeface's designers.

The FHWA reinstated the interim approval on March 28, 2018, per Division L, Title I, Section 125 of the Consolidated Appropriations Act, 2018.

Canada
The Transportation Association of Canada's MUTCD for Canada allows the use of Clearview, and the Ministry of Transportation of Ontario uses it for positive contrast guide signs. Toronto has been replacing its black-on-white street signs with newer white-on-blue signs that use Clearview since 2004, with exceptions for certain older neighborhoods. British Columbia has been switching to Clearview for all signage, including regulatory and guide signage.

Indonesia
The Ministry of Transportation promulgated a regulation in 2014 to introduce new road signs that would use the Clearview typeface. This new regulation was intended to meet ASEAN Economic Community standards starting in 2015. Previously, road signs in Indonesia had traditionally used FHWA Series fonts since 1993.

Philippines
Signage in the Philippines uses Clearview on newer signs. The numbered shields in the Philippine highway network use Clearview.

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

title: Clearview (typeface)


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User:Charlik

de:Benutzer:Charlik fr:Utilisateur:Charlik ru:Участник:Charlik
 * My website: Multilingual slang dictionaries

title: User:Charlik


text: Category:Robert Miles albums

title: Category:Robert Miles albums


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User talk:Swaly

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! --Merovingian (t) (c) 07:40, August 30, 2005 (UTC)
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kwan-wook park
hi, i noticed your article Kwan-Wook Park. the usual Naming conventions (Korean) would be to spell his name Pak Gwan-uk, unless a different spelling is preferred by the subject or is well-established in english. do you know whether either case is true, or may i move it to Pak Gwan-uk (leaving a redirect at the original spelling, of course). thanks. Appleby 21:36, 19 April 2006 (UTC)

Unreferenced BLPs
Hello Swaly! Thank you for your contributions. I am a bot alerting you that 1 of the articles that you created  is tagged as an Unreferenced Biography of a Living Person. The biographies of living persons policy requires that all personal or potentially controversial information be sourced. In addition, to ensure verifiability, all biographies should be based on reliable sources. If you were to bring this article up to standards, it would greatly help us with the current Category:All_unreferenced_BLPs article backlog. Once the article is adequately referenced, please remove the unreferencedBLP tag. Here is the article:

Thanks!--DASHBot (talk) 23:47, 17 January 2010 (UTC)
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John Farnham & Tom Jones – Together in Concert

John Farnham and Tom Jones – Together in Concert is an Australian tour featuring John Farnham and Tom Jones performing together for ten concerts throughout the capital cities of Perth, Sydney, Brisbane, and Melbourne. Jones sings his major hits, before Farnham performs his set including hits "One", "Pressure Down", "That's Freedom", "Heart's on Fire", "Playing to Win", "Everytime You Cry", "Man of the Hour", "Age of Reason" and "Burn for You". The pair then return to the stage together to perform four duets of soul classics: Sam and Dave's "Hold On I'm Coming", Otis Redding's "Try a Little Tenderness", Ray Charles's "What'd I Say", Arthur Conley's "Sweet Soul Music" and AC/DC's "It's a Long Way to the Top (If You Wanna Rock 'n' Roll)".

On 31 May 2005, a CD album and DVD video were released from a show at the Rod Laver Arena at Melbourne Park. The DVD release debuted at number 1 on the Australian charts, with the album reaching number 3, and being awarded as 3× platinum.

Track listing

 * 1) "Mama Told Me Not to Come" (Randy Newman) – 3:21
 * 2) "200 Pounds of Heavenly Joy" (Willie Dixon) – 3:04
 * 3) "Man of the Hour" (Sean Hosein, Dane DeViller, Steve Kipner) – 4:25
 * 4) "What Am I Living For" (Art Harris, Fred Jay) – 2:41
 * 5) "It's Not Unusual" (Gordon Mills, Les Reed) – 2:34
 * 6) "Burn for You" (Phil Buckle, John Farnham, Ross Fraser) – 4:22
 * 7) "Playing to Win" (Graeham Goble, John Farnham, David Hirschfelder, Stephen Housden, Spencer Proffer, Wayne Nelson, Steven Prestwich) – 3:06
 * 8) "My Yiddishe Momme" (Lew Pollack, Jack Yellen) – 2:29
 * 9) "You're the Voice" (Maggie Ryder, Chris Thompson, Andy Qunta, Keith Reid) – 4:39
 * 10) "That Driving Beat" (Willie Mitchell) – 3:04
 * 11) "Hold On, I'm Coming" (Isaac Hayes, David Porter) – 3:17
 * 12) "Try a Little Tenderness" (Harry M. Woods, James Campbell, Reginald Connelly) – 4:03
 * 13) "What'd I Say" (Ray Charles) – 4:42
 * 14) "Sweet Soul Music"  (Sam Cooke, Otis Redding, Arthur Conley) – 3:26
 * 15) "It's a Long Way to the Top (If You Wanna Rock 'n' Roll)" (Malcolm Young, Angus Young, Bon Scott) – 5:34


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Talk:Locksmithing

Untitled
Is there a synonym for locksmithing? Something-ology? -how about lockiology:)

Any other locksmiths out there?
I'm a student of locksmithing (still in school at Lockmasters Security Institute), and was wondering if there are any other locksmiths on wiki out there. -- Patrickjsanford

Yes, there are some, though locksmiths have their own WM-based wiki as well...

--Jondoelocksmith (talk) 19:38, 3 March 2011 (UTC)

Full disclosure debate
Can someone provide more details on this, and a cite? I remember reading a detailed treatment of this, with some quotable quotes, but cannot recall where I read it. -- The Anome 09:27, 4 October 2005 (UTC)

Aha: http://www.crypto.com/hobbs.html -- The Anome 09:27, 4 October 2005 (UTC)

 * Full disclosure was really intended to improve security by exposing the flaws of any system to other industry proffesionals. It was also decided that the end-user should also have access to this information to allow him to make an informed decesion, and implement improvements as nessicarry. Full disclosure was NOT meant to mean that any, and all security related information should be widely avalible. Rather it was to be a policy of open information sharing among the people that had a need to know. Still to this day individuals involved in security related fields will not discuss certain matters with people who don't have a right, or need to know. I as a locksmith would not discuss methods of bypassing high security locks with some stranger that just asked out of the blue, and I have met people who do not discuss these matters with others in the field. This is how it should be, IMO. Not because we're paranoid jerks, but because these things are not something everyone needs to know. There are matters that should be widely known, but they are rather few and far between. And even some of these flaws are allowed to remain for various reasons. This information regarding the general procedure of lock-picking is out all over the internet, but this hasn't resulted in a massive ammount of lock replacements. Why? Because while one may "know" how to pick, they generally can't because this is a skill learned over time and not an instant key to any lock. And also most burglars, and theives won't take the time needed to pick a lock because this increases their chances of being arrested, and they is practicly never use this to gain entry. Still, this information did not need to be made widely avalible, and has probably caused more harm than good by being spread around so much. Now what most people DON'T know is that picking is just another tool of a locksmith, and there are many ways to make picking ineffective or all together impossible. This doesn't mean that we go around shouting about pick-proof locks to everyone in the world, but rather allow the customer to make an informed choice based on their individual security needs. Shouting about how someone might get into your house with a pick would only serve to cause an unnessicary panic, and wouldn't really help matters as a burglar is more likely to smash a window in the first place. So what is gained from full public disclosure? Not much. At most it'll just cause a few scared people to run out and buy the next ineffective gimmick, and thus do more harm than good. And furthermore, attempting to chastise a locksmith into discussing certain matters by involking the holy writ of full disclosure is more likely to cause a call to the police than to get you the information you want. Patrickjsanford 01:10, 25 September 2006 (UTC)

Bad Words on in this article
A couple of days ago I went on here and they had some pretty bad and offending words. Luckily I erased them. (I know, i'm a goodie two-shoes)

Dad's a Locksmith
My dad's a locksmith. If you have lock questions i might be able to answer them. Go ahead ask away:)

How much do they make on average?
How much do locksmiths make? I guess it depends on if they have their own business or if they work for someone, if they're an apprentice, etc.

 * it depends on a lot of things, like you said. on the low end of the pay scale a locksmith makes about 16k/yr as an apprentice, on the other end its 200k if you're a master locksmith that know things like safesmithing, access controll, and all the new automotive stuff along with owning your own business. also where you live effects it alot. the population of the town you're living in is a good thing to take into consideration. a town of 25,000 people can support 1 locksmith. a larger town with more people will bring in more money so long as youre not being killed by competition. Patrickjsanford 14:03, 24 September 2006 (UTC)

Bumping
Bump Key Article from ALOA. Dang. Forgot to sign. Dan D. Ric 21:58, 30 August 2006 (UTC)

Worrying
Ya'know, I'm wondering if everyone editing articles in the locksmithing category is actually thinking about the effects of making this information widely avalible. I understand the need for a good unified source of information on the 'net, but there are some things that just should not be public knowledge. Being a locksmith isn't a right, and having an understanding of the topics isn't something everyone has a right to either. Being a locksmith is a position of trust in your community. Your neighbors all rely on you as locksmiths not to misuse your knowledge, and skill. And putting what you know on the internet just makes the knowlegde avalible to any one with a computer. THINK ABOUT HOW THIS KNOWLEDGE CAN BE USED TOWARDS ILL ENDS BEFORE YOU PUT IT ON THE INTERNET!!!!! I know that bump keys sound cool, and easy to use, but do you REALLY think that the information about how to MAKE them should be on the INTERNET? Absoultly not! If you want to write an article on bump keying, write about how it can be prevented, not about how to do it. I'm seeing some very desturbing trends on these pages, and while it hasn't gotten scarry yet everyone needs to consider what their knowledge could be used for before publishing it all over the interweb. Patrickjsanford 22:57, 23 September 2006 (UTC)
 * security by obscurity is no security --80.43.167.182 (talk) 14:25, 26 April 2010 (UTC)

The objective is not to bias information by writing an article to protect it. The "objective" is to write an unbias article for use in an encyclopedia format that is accepted as verifiabley authentic and true to the best of everyones ability. I disagree with your objection. Overruled.

- Ahears 02:44, 27 April 2010 (UTC)

No Worrying, Knowledge is power
Don't worry, as much as you know about locks can protect you some day You are more aware and do what it needs to protect yourself better im also willing to give from my knowledge, any questions will be kindly answered http://www.locksontheweb.com

What's this article about?
Is it about the profession or not? It reads like Lock picking. Am I missing something? Regards, Adamantios (talk) 06:55, 8 September 2008 (UTC)

Copyright query
Pgallert (talk)

This discussion outlines the problems that have been identified. --Pgallert (talk) 22:54, 27 August 2010 (UTC)

Deceptive locksmith practices
Assuming someone comes here before first using a locksmith, something should be said about the fraudulent practices that are becoming prevalent. --Jondoelocksmith (talk) 19:39, 3 March 2011 (UTC)

RFC: Locksmithing/picking Template
Hello, I have started a template to collect all the lock, key, and smithing terms together. Requesting feedback. User:Steveprutz/sandbox. StevePrutz (talk) 18:44, 8 August 2012 (UTC)
 * Now at Locksmithing. Still need some organizational work. There are a lot of articles missing or needing to be split from Key/Lock articles. StevePrutz (talk) 22:05, 15 August 2012 (UTC)

title: Talk:Locksmithing


text:
Talk:4th Ring Road

Untitled
"Although it is the city's third ring road, it is, oddly enough, named the 4th Ring Road." - This is because the water canal around the forbidden city is inoffically called the first circle. Therefore all "real" circle roads have one number higher.

Assessment comment
Substituted at 06:08, 29 April 2016 (UTC)

Merger Proposal
I propose that Jianxiang Bridge be merged into 4th Ring Road. I do not believe that the Jianxiang Bridge article currently meets the Notability guideline WP:GEOROAD for its own article, and believe that it may fit better under this new page, particularly under the Connections Section, where it is referenced. Codecinderblock (talk) 03:00, 7 March 2020 (UTC)
 * Contents of the Jianxiang Bridge article is entirely covered here. I've merged the articles. Esiymbro (talk) 02:37, 20 July 2020 (UTC)

title: Talk:4th Ring Road


text:
Talk:Spiritual abuse

Proposition for article cleanup
The first three paragraphs added recently to this article are not appropriate nor well written to justify the placement in the article as "characteristics". These are purely opinions which would be better served under a separate category such as spiritual abuse in geopolitics (as a separate page and referenced here).

I also do not believe that the criticism of "fundamentalists" belongs as a "characteristic" of spiritual abuse. The feelings presented are related more to doctrinal dogma. If someone wants to argue over everyone's interpretation of the "holy" writings of religions, then this is not the wikipedia page to do this.

This page was initially based on sociological aspects of spiritual movements relating to individuals and their experiences in spiritually abusive situations. It was completely objective and very helpful. This is why the article beginning with references to the five major items of abuse were clear and objective (and helpful). They are not someones venting their unhappiness from unpleasant experiences. —Preceding unsigned comment added by Pc800 (talk • contribs) 17:45, 10 September 2007 (UTC)

 * Deleted two paragraphs in the fundamentalist abuse section today, for reasons described above. Deleted paragraphs are...
 * The proofs of spiritual abuse are: the testimony of the people who have experienced this and come out of it, and scholars and theologians from liberal arts backgrounds who objectively look at the scriptures of a particular religion and work out the meaning and uses of the texts. The New Interpreters Study Bible is an example of a Bible with notes and essays that report the findings of scholars who have studied and compiled information for their whole lives. Fundamentalist religion devotees, who are most times not educated in mainstream, liberal arts colleges and universities or seminaries[citation needed], will reject such findings in favor of unscientific information and what they call "literal" interpretation of the texts.

 * People who don't follow the texts in the same way the fundamentalists do also interpret the texts literally, but with extensive information about the context of the texts - period, history of use, linguistics etc. These people recognize that it is impossible to understand texts written 2,000+ years ago in completely different cultures, political circumstances, philosophical traditions, economic conditions and geographic areas than they are used in today[citation needed]. Fundamentalists will say that their scriptures can be understood with the pastors and leaders help, through sermons and bible studies, and the peoples own reading, without any outsider/nonbeliever's assistance. Scholars and theologians from liberal arts backgrounds refer to fundamentalist Christians as Bible worshipers because they worship this book, the Bible, that was written and brought down to us by men, as a god itself rather than applying the contextual facts to their interpretations and realizing it in the world as it truly exists. ELCA Lutheran, Methodist and Presbyterian Church USA theologians and pastors are examples of Christians who interpret the Bible as saying that the very judgments made by fundamentalists in their interpretations are anti-biblical[citation needed]. These denominations require that individuals wishing to enter into seminary must first complete a BA/BS etc.. from an accredited educational institution with a strong liberal arts program.

-- Harry1717 (talk) 04:59, 27 April 2008 (UTC)

Re: Disputed neutrality
Could the person who disputed the article's neutrality please indicate their precise problem with it? Simply reporting a point-of-view does not negate neutrality.

Sorry my slip, I should have left a reason. This article records a number of contravertial accusations, but doesn't attribute them, so they are presented as facts. Further singling out 'conservative Christians' without reference to cults, sects, other religions etc is not ballanced. Also:
 * "spiritual abuse is most prevalent in some but not all churches related to ..." Says whom? 'some but not all' - is a number, qualified only by saying not 100%, thus it implies a high percentage. Evidence? Alternative views?
 * 'possibly due to the authoritarian nature of their belief in the Bible' this is speculative - and what is meant by 'authoritarian'? Who has suggested this? What other explanations might exist? --Doc (?) 08:18, 30 August 2005 (UTC)

Difference to mental abuse?
What exactly is supposed to be the difference between spiritual and mental abuse ? Since when did spiritual mean religious anyway ? --Eivind 12:30, 28 July 2006 (UTC)

Original research and unsourced POVs
There is a lot of material in this article that is unsourced, or unattributed opinion. As per WP:V that material will be deleted unless sources are forthcoming. ≈ jossi ≈ (talk) 16:10, 7 September 2007 (UTC)

 * I deleted a bunch today. See below for 2 of the deleted paragraphs. --Uncle Ed (talk) 18:43, 21 January 2008 (UTC)

About the sources
All of the sources requested are located in the internal links - such as "Fundamentalist," "Zionist" and "New Interpreters Study Bible" which give descriptions of the issues discussed in "Spiritual Abuse." These provide ample evidence of the statements made. Although there is still some clean up needed, the information is legit if the internal links are utilized and the suggested reading - annotated scholars bibles - are used. The term "spiritual abuse" is used by liberal arts scholars and theologians to define people who are judgmental towards "outsiders," it would not be used by congregations whose traditions are "spiritual abusers" as they are called by the supposed "outsiders" - that might help.

There are too many "citation needed" messages here right now because the sources are given.

Also, I dont know how to add a citation inside Wikipedia. Can someone tell me please? —Preceding unsigned comment added by StacyBurchill-Yowkem (talk • contribs) 17:16, 7 September 2007 (UTC)

 * Adding citations is very simple. See WP:CITE. Internal links, (we call these wikilinks) are not sources, as Wikipedia cannot be a source for itself. Wikipedia relies on secondary published sources, as described in our policy of Verifiability. For every claim made that is challenged, the burden to provide a supporting verifiable source is on the editor wanting to keep the material, not on the editor wanting to remove it. ≈ jossi ≈ (talk) 06:10, 8 September 2007 (UTC)

 * As said above, and in accordance to WP:V, I intend to remove all material that seems to be unverifiable/unattributable due to lack of sources. ≈ jossi ≈ (talk) 06:17, 8 September 2007 (UTC)

Further Cleanup Needed
The article has a good beginning but includes a lot of opinionated material against fundamentalism and non-Western (particularly Islamic) governments, particularly in the section "Classes of Spiritual Abuse."

--Vanderboom (talk) 23:29, 27 December 2007 (UTC)

Opinions about proper doctrine and practice
Cut from article:

 * Although some of these points form aspects of a strong and healthy society (e.g. respect for proper authority, loyalty and honor), the basis of spiritual abuse is when these characteristics are overstretched to achieve a desired goal that is neither supported by spiritual reality nor by the human conscience.

 * Spiritual abuse usually involves control, manipulation and deception by leaders, but is often supported by members. Spiritual abuse is not necessarily deliberate, but may be the outcome of an over-emphasis on a particular doctrine (e.g. the teaching that everyone outside the group will go to hell) or the genuine belief that the will of God is being followed. NOTE: the previous example is not to propose an error in the doctrine of eternal perdition, but to identify using such doctrine to abuse and mentally manipulate members into adhering to abusive delegated authority or to group conformity.

I personally agree with a lot of these opinions, but that is not the point. We need to either assert confidently that these ideas are objectively true, or take the safer path of identifying who believes them and provide proper references.

We might even have to balance the claim of "abuse" with the counterclaim that the doctrine of eternal perdition is of enormous spiritual benefit in that it provides proper warning to people who might otherwise undergo permanent torture of hot lava and pitchforks.

Unless there is a general consensus about the advisability of warning people not to leave a particular church - on the grounds that they'll "go to hell" if they do - then this issue has to be treated like any other viewpoint.

I hope I have managed to describe the e.p. doctrine without giving a clue as to my own feelings about it. --Uncle Ed (talk) 18:51, 21 January 2008 (UTC)

Need for discussion before removing points
Honestly, the claim that something is opinion and removing it from the article without discussion is OPINION.

I am not the original author of the mentioning of the doctrine of eternal perdition as a means of abuse. So this paragraph removal doesn't bother me. Neither does the removal of references to "Fundamentalism" or classes of abuse related to nationalistic feelings if someone feels to do so (with discussion).

The removal of the first paragraph is uncalled for. What is there in this phrase that is "opinion"? If you leave someone to read this page without this phrase, you get the opinion that any form of authority is "abusive", any form of loyalty is "abusive" and any form of "honor" is abusive. There needs to be a proper balance to this section, and the last phrase tries to do this with a quantitative phrase of two points 1 - spiritual reality (subjective and always debatable) 2 - the human conscience (we all have one). It is for the individuals reading this page to decide on these two criteria if they are experiencing abuse or not.

I disagree with the removal of this phrase and therefore put it back into the article until consensus is reached from discussion. —Preceding unsigned comment added by Pc800 (talk • contribs) 09:25, 22 January 2008 (UTC)

Actually the removing of them for being opinion is not opinion unless they were referenced. Editors aren't suuposed to add unreferenced ideas, particularly when they are only passingly related t the article. 79.176.140.97 (talk) 20:21, 3 March 2009 (UTC)

Liberal Arts vs Fundamentalism
This article seems to convey a misunderstanding of the nature of both liberal arts and fundamentalism. It seems to associate theological liberalism with liberal arts, and theological deliberate ignorance with fundamentalism. In reality, liberal arts is a very broad thing, encompassing much more than theological liberalism, or conservatism for that matter. Likewise, there are fundamentalists of all different educational backgrounds.

For this reason, I think that a number of the statements contrasting fundamentalists with those from liberal arts backgrounds are inaccurate and also harbor a non-neutral point of view. I believe that these statements, including the entire "Differences between scholars, theologians and fundamentalists" section, should be removed. Harry1717 (talk) 06:41, 24 April 2008 (UTC)

 * I went ahead and deleted this section today, for the reasons above and because it seems to be off-topic. Harry1717 (talk) 04:24, 27 April 2008 (UTC)

Uhhh...that and the obvious mistake in the paragraph. You could have a university called King Jesus And Pastor Bucky Are Infallible University where they taught that and had pictures of Bucky and Jesus in every classroom, and as long as the scope of the curriculum covered the liberal arts it would still be a liberal arts school. 79.176.140.97 (talk) 20:25, 3 March 2009 (UTC)

Fundamentalist Abuse
The section defines Fundamentalism in an odd way and reads like a 16 year old Richard Dawkins fan wrote it off the top of their head. Is there any way to make it sound less odd? ALso is their a source that such a thing as Fundamentalist Abuse exists outside of the opinon of the article writer? Also, you cannot put Christian Fundamentalism and Islamic Fundamentalism in a list of "fundamentalisms" as the two are not related ideas. Islamic Fundamentalism is a pejorative put on schools of Islamic thought that advocate literal jihad against threats to the Islamic world by those who oppose those schools. No Islamic Fundamentalist would call himself an Islamic Fundamentalist. Christian Fundamentalism is a term for a theology within Christianity that says there are 5 major doctrines which define Christianity and any and every person who ascribes to those doctrines is a believing Christian regardless of style of worship, church attendance, or other beliefs. to show you why this is important, a Pentecostal who believes only Pentacostals go to heaven is by definition NOT a Christian Fundamentalist as he does not believe in Fundamentalist Christian doctrine. Using Christian Fundamentalism to describe intense Christianity is as incorrect as using Killing Vector to mean an angle that will lead to death. 79.176.140.97 (talk) 20:07, 3 March 2009 (UTC)

Merger proposal
I agree that merging Spiritual abuse and Religious abuse would be a good thing. They seem to be pretty much the same thing, and clearly notable. I'm not sure how a person could tell if a given incident is spiritual abuse or religious abuse. Kitfoxxe (talk) 05:21, 5 March 2013 (UTC)
 * I'd be cool with that. I added most of the psychosocial stuff to religious abuse because I was unaware of this article, but also because "religious abuse" seems to be the term used more often among clinicians and social workers in my experience.Legitimus (talk) 17:55, 5 March 2013 (UTC)

title: Talk:Spiritual abuse


text:
Radiative process

In particle physics, a radiative process refers to one elementary particle emitting another and continuing to exist. This typically happens when a fermion emits a boson such as a gluon or photon.

title: Radiative process


text: File:Takahira.jpg

title: File:Takahira.jpg


text:
User talk:Jgbackes

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! --Merovingian (t) (c) 07:43, August 30, 2005 (UTC)
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Image:James_glenn_backes.jpg listed for deletion
An image or media file that you uploaded or altered, Image:James_glenn_backes.jpg, has been listed at Images and media for deletion. Please see the to see why this is (you may have to search for the title of the image to find its entry), if you are interested in it not being deleted. Thank you. Calliopejen1 23:20, 4 November 2007 (UTC)

Proposed deletion of Supra VoiceMail

The article Supra VoiceMail has been proposed for deletion. The proposed-deletion notice added to the article should explain why.

While all contributions to Wikipedia are appreciated, content or articles may be deleted for any of several reasons.

You may prevent the proposed deletion by removing the notice, but please explain why in your edit summary or on the article's talk page.

Please consider improving the article to address the issues raised. Removing will stop the proposed deletion process, but other deletion processes exist. In particular, the speedy deletion process can result in deletion without discussion, and articles for deletion allows discussion to reach consensus for deletion. SmartSE (talk) 22:38, 15 November 2011 (UTC)

What did you think about the deletion notice you received?
Hi Jgbackes, You recently received a message about either "Nomination for deletion" or "Proposed deletion" of an article you created. I'd like to ask you a few quick questions: You can feel free to answer on my talk page or send me your response by email (mpinchuk@undefinedwikimedia.org). (I won't quote you or link your answers to your username if you don't feel comfortable with that.) Your feedback is incredibly useful for improving the content of deletion notifications, so please take a minute to think about and answer these questions. Thank you! Maryana (WMF) (talk) 00:46, 17 February 2012 (UTC)
 * 1) Was the message helpful? Were the instructions clear and easy to follow?
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title: User talk:Jgbackes


text:
Wernicke syndrome

Wernicke syndrome is an ambiguous term. It may refer to:

 * Wernicke aphasia: the eponymous term for receptive or sensory aphasia.
 * Wernicke encephalopathy: an acute neurological syndrome of ophthalmoparesis, ataxia, and encephalopathy brought on by thiamine deficiency.
 * Wernicke–Korsakoff syndrome, also called Korsakoff psychosis: a subacute dementia syndrome, often following Wernicke encephalopathy, characterized clinically by confabulation and clinicopathologically correlated with degeneration of the mammillary bodies.

title: Wernicke syndrome


text:
Woodbine, New South Wales

Woodbine is a suburb of Sydney, in the state of New South Wales, Australia. It is 55 kilometres south-west of the Sydney central business district, in the local government area of the City of Campbelltown and is part of the Macarthur region. Woodbine shares the postcode of 2560 with Campbelltown.

History
Officially the name Woodbine comes from a local cottage which was home to a prominent local family, the Paytens, from the 1870s to the 1960s. James Payten's cottage sat upon the hill now known as Payten Reserve. His daughter Rose Payten, was a NSW Tennis Champion and Campbelltown's first sports star. From 1901 to 1904 and again in 1907 she held the NSW Triple Crown, Singles, Doubles and Mixed Doubles Champion. The road that connects Woodbine and Leumeah, Rose Payten Drive is named after her. It has also been suggested that, during a Council argument about the name of the suburb, a disgruntled councillor suggested it be named after the cigarettes of his chain-smoking colleagues, and it was from this off-the-cuff remark that serious consideration was given to the name Woodbine. Originally the suburb was going to be named Kiddlea in honour of John Kidd, a local MP from 1877 to 1904. Many councillors did not like the idea and with the Woodbine Cottage reference brought up in council, the name was changed to Woodbine.

For over 30,000 years, the area that is now Woodbine belonged to the Tharawal people. The surrounding land still contains reminders of their past lives in rock engravings, cave paintings, axe grinding grooves and shell middens. A local park Kanbyugal Reserve is named after a Tharawal leader who met with explorer George Caley in the area in the early 19th century.

British settlers began moving into the area in the early 19th century, establishing farms and orchards in the area. Rose Payten died in 1951 and her ageing Woodbine cottage was demolished in the 1960s. The expansion of Sydney saw development of the local area in the 1970s.

Australia's First Underground Display Home was built in Ettalong Place by Jewan Constructions in 1981.

Demographics
At the 2021 Australian Bureau of Statistics Census, Woodbine had a population of 2,780. 62.2% of residents were born in Australia but there were a substantial number of languages other than English spoken, including Arabic (9.8%), Samoan (2.3%), Hindi (2.1%), Bengali (1.6%), and Tagalog (1.5%). The most common family composition was a couple with children (49.2%), and the median age for the suburb was 36, with the largest portion age group being 0-4 and 5-9 year-olds (both 7.7%). Nearly all the homes in the area were separate houses (93.8%) with the majority (73%) owned outright or with a mortgage. About 54% of residents followed a Christian religion. Woodbine's median weekly income per household ($1714) was just below the national average ($1746). Unemployment in Woodbine (6.2%) was higher than the national average (5.1%) with the most common occupation being Professionals.

At the 2016 Census, Woodbine's population was 2,741. 62.6% of residents were Australian born but there were a substantial number of languages other than English spoken, including Arabic (8.4%), Hindi (2.9%), Spanish (2%), Samoan (1.5%) and Urdu (1.5%). The most common family composition was a couple with children (49.7%), and the median age for the suburb was 36, with the largest portion age group being infants/toddlers (7.8%). Nearly all the homes in Woodbine were separate houses (95.3%) with the majority (75%) owned outright or with a mortgage. About 55% of residents followed a Christian religion. Woodbine matches the national median weekly income per household. Within the suburb, there were no Housing Commission properties. Unemployment in Woodbine (6.6%) was lower than the national average with clerical, sales and service workers the most common occupation.

title: Woodbine, New South Wales


text:
Wikipedia:Requests for bureaucratship/Nichalp

Nichalp
Final: (46/4/3) Ended 18:11, 6 September 2005 (UTC)

I hope three's not a crowd. I've been thinking of nominating myself for the past four days, and to my surprise two people have applied for the post. (telepathy?) I have been an admin for 11 months now and I've faithfully used all my admin powers to good use. I've deleted content, protected pages, carried out requested moves, merged histories, blocked vandals, and effected rollbacks. I've used all the special tools that admins have and I would like to be of more use to the community as a bureaucrat. I've noticed a few people (two people I've closely been associated with) who would like to change their username and their cases were pending for quite some months. With Cecropia on holiday soon, and Raul and Angela already extremely overworked, I'd wish to lighten their burden in the renaming department.

As for me, I'm in the quality control department, so you'd see me mostly in FAC, FLC, and PR. I have chosen to focus my edits mainly to India-related articles, and occasionally cricket-related topics. Since Feb this year, I've contributed 500+ photos/maps/sounds (exclusive videos coming in Oct/Nov) to commons. I've also helped 18 19 20 articles/lists/images to featured quality ( two one more are is in queue). +1 more!

I'm approaching my 10,000th edit crossed! ( & 5,000 to article crossed), and I hope both coincide with this event. :) =Nichalp   «Talk»=  07:45, August 30, 2005 (UTC)

Support
 * 1) Harro5 08:21, August 30, 2005 (UTC). I'll start the ball rolling. Nichalp seems to be trying to do everything on Wikipedia - he's an active admin, and he also has a new India-related FAC every week. A great admin and a first-rate contributor. Good luck!
 * 2) Sundar \talk \contribs 08:47, August 30, 2005 (UTC) Harro5 beat me in this vote. Have worked closely with this user on many India-related articles. Very sensible, knows the wiki system well, quality contributor, great admin, and occasionally shown his mediation skills.
 * 3) Support I see you a lot around WP:RFA, always making useful comments when you vote. You have good judgement/judgment (depending on which way you want to spell it), which will be useful as a bureaucrat.  Acetic Acid  ( talk ) 12:02, August 30, 2005 (UTC)
 * 4) Merovingian (t) (c) 13:50, August 30, 2005 (UTC)
 * 5) Support. I have a feeling that becoming a bureaucrat has just become a little bit more possible ;-) Linuxbeak | Talk | Desk 14:26, August 30, 2005 (UTC)
 * 6) Support. One of the best. Dmcdevit·t 16:57, August 30, 2005 (UTC)
 * 7) Support. Sure. Andre ( talk ) 20:03, August 30, 2005 (UTC)
 * 8) Support. Thoughtful and reasonable answers below; seems on an even keel. – Friejose 20:17, 30 August 2005 (UTC)
 * 9) Support Nice answer to first neutral voter too Ryan Norton T 21:13, 30 August 2005 (UTC)
 * 10) Support Good editor. — Ilγαηερ   (Tαlκ) '' 22:28, 30 August 2005 (UTC)
 * 11) Support - meets my standards and I see no reason to oppose. Keep it up! --Celestianpower hab 23:07, 30 August 2005 (UTC)
 * 12) Support - nice history as an admin. Well worth being made a bureaucrat. - ulayiti (talk)  23:22, 30 August 2005 (UTC)
 * 13) Strong support- this great editor and great admin would make a great bureaucrat. (Oh, did I mention he's great?) Flcelloguy | A note? | Desk 00:17, 31 August 2005 (UTC)
 * 14) Support - a thoughtful admin. -- Ian ≡ talk 03:11, 31 August 2005 (UTC)
 * 15) Support- Very helpful editor, and good answers; still owes me a picture on the shoe polish article though. Proto t c 09:53, 31 August 2005 (UTC)
 * 16) Support, changed from neutral. On re-reading Nichalp's answers to my questions, I'm happy that he'll not simply disregard votes he disagrees with and will make a good bureaucrat. Though I would urge him to accept everyone's bars to a supportive RfA vote, whether he personally agrees with them or not. The promise to discuss controversial RfAs with other 'crats is an important one. -Splash 13:47, 31 August 2005 (UTC)
 * 17) Support. Nothing more to add :-) Tintin 14:08, 31 August 2005 (UTC)
 * 18) Support. Contributes widely across the breadth of Wikipedia. --Ngb?!? 14:18, 31 August 2005 (UTC)
 * 19) Theo  (Talk) 16:51, 31 August 2005 (UTC)
 * 20) Support. I am comfortable with what I have seen of your edit history and your answers to the questions posed below. Dragons flight 19:17, August 31, 2005 (UTC)
 * 21) Support Zscout370 (Sound Off) 21:38, 31 August 2005 (UTC)
 * 22) Support.  ral  315  03:26, September 1, 2005 (UTC)
 * 23) Support because if he doesn't qualify, I'm not sure who would. ;) --Alan Au 09:18, 1 September 2005 (UTC)
 * 24) Support: I am just a 5-month old wikipedian, but I have been seeing him around from the beginning of my wiki-career . Almost everything has been said about his work here, and I have nothing more to add. I am sure that he is capable of functioning as a bureaucrat and share the responsibility with existing bureaucrats. --Bhadani 15:21, 1 September 2005 (UTC)
 * 25) Support, and if we expand bcrat powers even more, I'm sure you'd do just fine with those too. - Taxman Talk 15:32, September 1, 2005 (UTC)
 * 26) Support I am greatly impressed by his work on FAC and India-related articles in particular. From what I've seen of his interaction with the community, I believe him to be level-headed and fair, and I feel confident these qualities will continue if he achieves bureaucratship. --Cyberjunkie | Talk 16:35, 1 September 2005 (UTC)
 * 27) Support Nichalp is a nice chap, and I strongly support him for bureaucratship, he is an efficent editor and a guiding light for many users including me.--Cyril Thomas 20:56, 1 September 2005 (UTC)
 * 28) Strong support. Nichalp has been a great admin and contributor and has always been very helpful and nice (he's even wished me happy birthday, though 2 months in advance).--May the Force be with you! Shreshth91  ($ |-| r 3 $ |-| t |-|)  13:57, 2 September 2005 (UTC)
 * 29) Support - I think he is really well suited for the job. Guettarda 14:04, 2 September 2005 (UTC)
 * 30) Support - nice guy, deserves the reward.  ALKIVAR ™[[Image:Radioactive.svg|18px|]] 16:07, 2 September 2005 (UTC)
 * 31) Support, of course. - Mailer Diablo 06:41, 3 September 2005 (UTC)
 * 32) Support, great contributor, editor, and very neutral. --Ragib 16:04, 3 September 2005 (UTC)
 * 33) Support. Sam Hocevar 17:16, 3 September 2005 (UTC)
 * 34) Support-Its hard not to notice the work he does around Wikipedia, an excellent contributor and an asset to the community. --Gpyoung talk 18:07, 3 September 2005 (UTC)
 * 35) Support-I agree with Gyyoung. Falphin 20:37, 3 September 2005 (UTC)
 * 36) Support Zzyzx11 (Talk) 23:37, 3 September 2005 (UTC)
 * 37) Support. Excellent candidate. Flowerparty 00:48, 4 September 2005 (UTC)
 * 38) Support --User:Deepak gupta 05:44, 4 September 2005 (UTC)
 * 39)  Journalist C./ Holla @ me!
 * 40) Support Tuf-Kat 00:32, September 5, 2005 (UTC)
 * 41) Support Jisha C J 06:29, 5 September 2005 (UTC)
 * 42) Support I almost missed this! Squash 08:57, 5 September 2005 (UTC)
 * 43) Support as per above. --Alcidebava 10:02, 5 September 2005 (UTC)
 * 44) Support Highly efficient and active editor --Sarathtly 15:31, 5 September 2005 (UTC)
 * 45) Support, sure, why not. More bureaucrats can't hurt. — J I P | Talk 08:02, 6 September 2005 (UTC)
 * 46) Support. Good man.— encephalon έγκέφαλος   11:45:13, 2005-09-06 (UTC)

Oppose Previous unsigned comment made by, who has 2 edits
 * 1) --Boothy443 | comhrÚ 04:52, 1 September 2005 (UTC)
 * 2) Weak oppose on grounds that I am hardly familiar with him (and, given that I know most of the adminship candidates that's not really a good sign as to his visiblity). I'll admit he looks competent enough. Radiant_ >|< 07:02, September 1, 2005 (UTC)
 * 3) * Comment: we've crossed paths once: a post on my talk page: :)  =Nichalp   «Talk»=  07:18, September 1, 2005 (UTC)
 * 4) Oppose. Nothing personal, just not convinced we need very many more bureaucrats. Even if we do need a few more, I prefer to promote ones I have seen and interacted with on policy pages. Jonathunder 21:35, 2005 September 2 (UTC)
 * 5) Oppose Nothing personal but i am not satisfied with the way Nichalp handle many posts. I don't think we need more bureaucarts and bureaucrats like nichalp NO AND NEVER because sometimes he is very biased when it comes to Hinduism related issues.Universe inside 20:50, 5 September 2005 (UTC)
 * 6) *Bureaucrats please note: this is a sockpuppet account of the below IP address. =Nichalp   «Talk»=  04:02, September 6, 2005 (UTC)
 * 7) **The above user refuses to accede to wikipedia policies. I reverted his edits because they feature possible unfree images Copyvio images (one of them is a Hindu temple). Despite me asking him to take a look at the talk pages and discuss the issue at hand, he refuses to talk or respond, instead choosing to criticise & slander me without even personally asking me the reason for the revert. I'd also listed the issue in "Vand. in Prog and asked Flcelloguy to watch over the Mumbai page." =Nichalp   «Talk»=  07:17, September 6, 2005 (UTC)
 * 8) Oppose I have often seen this person as Biased against Hindu ideology and Hinduism. He is handling India related articles but trying very tactfully misusing his powers by neglecting Hinduism. I think it's very serious to give such person any powers.
 * Those who wish to know why anon has made these comments, plz see . PS anons are NOT allowed to vote. =Nichalp   «Talk»=  17:57, September 5, 2005 (UTC)
 * I don't think anon comments are weighed at all...but what to do with this vote? — Ilγαηερ   (Tαlκ)  18:12, 5 September 2005 (UTC)
 * It could be moved to comments. =Nichalp   «Talk»=  19:05, September 5, 2005 (UTC)

Neutral
 * I am afraid that I'm entirely unfamiliar with Nichalp. Perhaps this is because our article-editing interests do not coincide, but I don't recall having encountered him in community pages either, and I believe that interaction with the community is an important part of being a bureaucrat. However, he's recieved a lot of glowing praise above from users I trust, so I remain neutral. — Dan | Talk 02:06, 31 August 2005 (UTC)
 * Presumably this is because I don't spend enough time working on featured articles! :-) — Dan | Talk 14:45, 3 September 2005 (UTC)

 * 1) Same here, actually. -- Phroziac (talk) 22:12, September 2, 2005 (UTC)
 * 2) Neutral Robert McClenon 19:16, 3 September 2005 (UTC)
 * 3) Neutral.  Has not responded to question 4.  —RaD Man (talk) 04:10, 6 September 2005 (UTC)

Comments
 * Neutral Changed to support. Some of the subtleties in the answers concern me. Q1 says you would only examine the seriousness of opposing votes. What about the supporters, why does your scrutiny not cut both ways? In Q2, you say you would basically never reverse a decision you'd made. Does that apply more widely? Why would you be effectively unwilling to hear community objection to your (non-easily-reversible) actions? What sort of quantity of active bureaucrats do you think might keep things oiled? -Splash 16:41, 30 August 2005 (UTC)
 * 1) To get to the tally of 80%, an oppose vote is worth four support votes. So I would definately need to look at the charges levelled. Charges such as "needs 4000 edits IMO" isn't what I would call a serious charge, and negates four support votes. An admin needs to be fair and trustworthy above all. I wouldn't disregard the vote completely, but I won't negate 4 votes at the same time for an extremely minor issue. (Note this is for 75-80% only) Admins need the trust of the community, a support vote is usually not accompanied by a reason. People vote in affirmative if they feel that the candidate meets their standards for adminship. I cannot disregard this. As long as there are no sockpuppet votes, I'll count all votes as valid. 2) As I've said, I'll discuss a potentially controversial nomination with other bureaucrats first. If the BC consenus is to promote, I'll promote, its the overall community decision. If I face flack from some for promotion, I would have at least 3/4th of the community behind me, and the backing of other bureaucrats; its not a one-man show. If I do not promote, again its the community vote, and the candidate always has the chance to apply once again. 3) For controversial decisions, I would seek a minimum of four bureaucrats' opinions. =Nichalp   «Talk»=  17:57, August 30, 2005 (UTC)
 * 1) **All good. But. I'm not too happy with the suggestion that you will weaken someones vote if their bar is set higher than yours. Provided it's not a troll vote or socking or whatever, surely it's just as valid? -Splash 23:35, 30 August 2005 (UTC)
 * 2) ***I cannot weaken a vote if the raw tally is <75%. I've not been given the mandate to do this. What I've been given, is the right to excercise my judgement as a bureaucrat if the tally is between 75-80%. I can't keep a candidate in limbo for too long. So I would have to take a decision, and I've detailed my procedure for promoting a candidate above if it falls in this critical range. =Nichalp   «Talk»=  14:16, August 31, 2005 (UTC)

I would effect an involuntary change for the above two cases. In the case of a user name being misleading/confusing (but not inflammatory), I would open an RFC before changing the username based on the RFC votes. =Nichalp  «Talk»=  15:10, August 31, 2005 (UTC) I personally have no problems with such user names but would request the user that the name be 1) hyperlinked (v. imp) 2) Either the user name or signature should have Latin-based characters. Will also explain to the user the practical problems. Ed has chosen to change the names unilaterally but this is what I would do: 1) Receive complaints about the username. (I cannot monitor all new user names) 2) Request the person to change his username/use a different signature. Explain the practical reasons to the user. 3) If he disagrees to either option, (and I've exhausted all my convincing powers), I'll open an RFC, and also request users to suggest an alternate name in the event it should be changed. 4) I'll also post a link to the discussion in the admins' notice board & B'crat NB; and if the script is a language-based one, I'll also CC the link in the relevant regional notice-boards to seek a more clear mandate. =Nichalp  «Talk»=  18:49, August 31, 2005 (UTC)
 * Question: Bureaucrats have recently gained the technical ability to rename user accounts.  In some cases this is being done involuntarily to combat user names judged to be inapprpriate, see: Bureaucrats' noticeboard for examples.  What types of usernames do you personally feel are inappropriate, and what process do you think should be followed before renaming accounts involuntarily?  Dragons flight 17:44, August 30, 2005 (UTC)
 * As far as involuntary changing of names goes: 1) Inappropriate usernames as mentioned in Username. However what may be inappropriate to one culture may be accepetable to another. If a strong objection is lodged, (say, if the translation is globally offensive) I'd suggest the offending person opt to change his name, and then change his/her user name to something less controversial. [note: I have blocked a user permanently for having an inapprop username of a Hindi word written in English]. 2) Non-English characters that are difficult to type. (the Unique tamil case) This would make it pretty hard for users to contact/describe that person here in en:. (My answer is incomplete, I'd like some more time to evaluate it. Will complete in a day's time. Got to log off)  =Nichalp   «Talk»=  18:46, August 30, 2005 (UTC)
 * An instance of the difficulty with certain scripts can be seen here. -- Sundar \talk \contribs 19:49, August 30, 2005 (UTC)
 * Would you draw a distinction between names like User:Ævar Arnfjörð Bjarmason and இ / 음낭? All of these present challenges typing on US/UK keyboards, and so have the same level of difficulty using them in technical contexts around the site.  The latter two also lack a convenient handle for users to refer to, but I would think that could be solved by asking these individuals to use an English language sig.  Also, இ / 음낭 were both renamed not only without discussion but also without Ed talking to them about what name they might like, do you intend to act in a similar manner.  Dragons flight 15:40, August 31, 2005 (UTC)
 * Yes, there is a difference. Characters used in Ævar Arnfjörð are supported by many fonts, and have ASCII keystrokes assigned to them (in Win at least). Tamil, Chinese, Hindi, Arabic are not so straightforward, and are not supported by many fonts. [Eg त्र is a Hindi character which does not have a unique unicode number assigned to it.]
 * Comment: I've made an addition to Q2 below. =Nichalp   «Talk»=  05:16, September 1, 2005 (UTC)

Questions for the candidate A few generic questions to provide guidance for voters:
 * 1. Have you read the discussions on when to promote and not promote? What do you understand the criteria for promotion to be?
 * A. Yes, I've read the discussions many times over the past few days. I'd promote a candidate automatically if he/she received 80%; and not promote if less than 75%. If it falls in the critical range (between 75 to 80), I'd prefer to discuss it with other bureaucrats, evaluating the seriousness of the oppose votes before taking a decision.

 * 2. How would you deal with contentious nominations where a decision to promote or not promote might be criticized?
 * A.In such cases I'd prefer to discuss it with other bureaucrats, so that it's not a 100% unilateral stance. But once I make a decision, I'd always stick to it, despite the flack I may face in the short term. I'll of course state my reasons for promotion if questioned so I don't face the stick for favouritism etc.
 * I just remembered: I had closed the explosive Calcutta vs Kolkata poll/debate in April this year. Till date nobody has contested the changes. (See Talk:Kolkata)  =Nichalp   «Talk»=  05:14, September 1, 2005 (UTC)

 * 3. Wikipedians expect Bureaucrats to adhere to high standards of fairness, knowledge of policy and the ability to engage others in the community. Why do you feel you meet those standards?
 * A. I've never failed to respond out a request if I'm messaged on my talk page (be it a newbie or an admin), or if a message is directed to me on a talk page which I frequent. If I genuinely can't carry out the request (happened only once or twice), I'd apologise so that the person is not kept waiting. You can also check out my edit history and recent talk archives for proof. I'd also informally tried to arbitrate once between User:Mr Tan and User:Mel Etitis sometime back, I did manage to get Tan to admit to some of his shortcomings in the early phases, before an RFC was put up against Tan. =Nichalp   «Talk»=  07:48, August 30, 2005 (UTC)

 * 4. Bureaucrats have the capability to rename user accounts. Aside from normal conditions where a user specifically requests that their name be modified, do you believe that a community consensus should be required before a bureaucrat makes such a change?

 * I'm sorry, I didn't know when this question came along here. Yes, as I've clearly mentioned above, I do believe that a consensus is necessary. =Nichalp   «Talk»=  04:14, September 6, 2005 (UTC)


text:
User talk:Hellboy3775

Welcome!

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title: User talk:Hellboy3775


text:
William Edward White

William Edward White (October 1860 – March 29, 1937) was a 19th-century American baseball player. He played as a substitute in one professional baseball game for the Providence Grays of the National League, on June 21, 1879. Work by the Society for American Baseball Research (SABR) suggests that he may have been the first African-American to play major league baseball, predating the longer careers of Moses Fleetwood Walker and his brother Weldy Walker by five years, and Jackie Robinson by 68 years.

Very little is known about White, who replaced the regular first baseman, Joe Start, after the latter was injured. White was a student at Brown University and played for the college's team. He went 1-for-4, scored a run, and recorded 12 putouts as Providence won 5–3. It is unknown why White did not play for the Grays again. He was replaced in the next game by future Hall of Famer "Orator Jim" O'Rourke.

SABR's research indicates that the William Edward White who took the field that day was the son of a plantation owner from Milner, Georgia, Andrew Jackson White, and a black woman enslaved by White, Hannah. University records give Milner as the student's birthplace, and the only person of his name listed in the 1870 census was a nine-year-old mulatto boy who was one of three children living with his mother Hannah. All three of these children are named in A.J. White's 1877 will, which described them as the children of his servant Hannah White and stipulated that they be educated in the North. If the research by SABR is correct, then William White was not only the first black player in the major leagues, but may also have been the only former slave. Unlike the Walker brothers, White passed, and self-identified in multiple Census records, as white and did not face the virulent racism prevalent in the late 19th century.

According to 1900 and 1910 census records, White moved to Chicago and became a bookkeeper. He is listed there as having been born in Rhode Island and being white. He died in Chicago on March 29th, 1937 from blood poisoning resulting from a fall.

title: William Edward White