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User:Xiong/The Wiki Way

This essay is the opinion of one editor and does not necessarily reflect the views of the Wikimedia Foundation, of Wikipedia's administrators, or other editors.

The Wiki Way is the foundation of all our Policy.

That is, any editor -- even an anonymous or new member -- may propose any policy whatsoever. This is done by writing the proposal onto a new page in the Wikipedia namespace. Such a proposal has no effect at first.

From that point on, other editors -- in true wiki fashion -- edit the proposal mercilessly and discuss it at length on the proposal's Talk page. The proposal may persist in substantially stable form, or it may undergo radical revision. Consensus may form in support, or fail to do so. For the new proposal to become accepted by the Community, consensus must support it; otherwise, it remains a mere proposal.

As consensus solidifies and the text of the proposal endures in stable fashion, it carries increasing weight and may be cited as an authority on our Community Policy. Such pages carry a Policy flag for all to see and respect. Edits to such policies are generally reverted; at the extreme, editing may be restricted.

On the other hand, should the text constantly mutate, or oscillate between extremes; should the discussion on its Talk page reveal lack of support; it has little authority and may be safely ignored by all editors.

At the other extreme, when consensus forms solidly opposed to the proposal, then it must be flagged as a failed proposal, and carries no weight at all. The contrary may not be assumed -- a failed proposal to require the wearing of red hats does not demand wear of yellow hats or forbid red ones. However, the proposal, having failed decisively, may not be cited as Policy. It may be used to illustrate or summarize a position taken in debate, but not to support it.

Wisely or not, all policy is subject to change. A given proposal, having been long accepted, may cease to enjoy broad Community support. When consensus is thus withdrawn, the former policy loses authority; eventually, it may be driven down to a status equal to a failed proposal -- that is, it no longer has any authority. This page's flag must be altered to reflect its reduced circumstances.

Kings may become paupers, and paupers kings. Failed proposals are never deleted. As time passes, they may be edited to better suit the needs of the Community and Project. Perhaps these needs themselves may change. It is possible that a formerly failed proposal pass up to the status of Policy -- and again, this new status must be flagged and respected.

No matter the course taken by a proposal, the debate that surrounds it is vital to the integrity of the entire process. This debate must be preserved at all costs. As controversial proposals engender lengthy debate, editors must occasionally archive and refactor to clarify and summarize, and ensure the continued good health of such debate.

This is the Wiki Way. This is our way, the way we have chosen to organize ourselves as a Community and to define our Project, the work we do, and the actions we permit -- warts and all.

Attack and Defense
Our Community and our Project are defined by the Wiki Way. This is our most cherished principle, superseding all others. No person, no proposal, no page, no law of men or gods may contravene it.

From time to time, various elements within our world may seek to overturn or circumvent the Wiki Way. Foolish proposals may be attacked vigorously, and if so, all is well. Wise proposals may be defended staunchly, and if so, all is well. But any party which attempts to subvert, strangle, or shut off the process of debate and consensus on any element of Policy -- proposed, failed, or accepted -- is an enemy of the entire Community and must be opposed by every effort in our power.

For, if we abandon the Wiki Way, then we abandon our identity. We will no longer be the Wikipedian Community; our Project will no longer be The Free Encyclopedia. We may continue to use those names, but our use will be theft. If our Spirit dies, we will be not even ghosts haunting, but mere barbarians looting the halls of learning.

Thus, we preserve and defend our most basic foundation principle above all others, and to the bitter end.

Above Essay by Xiong.

title: User:Xiong/The Wiki Way


text:
Monte Soratte

Monte Soratte (ancient: Soracte) is a mountain ridge in the Metropolitan City of Rome, central Italy. It is a narrow, isolated limestone ridge with a length of 5.5 km and six peaks. Located some 10 km south east of Civita Castellana and c. 45 km north of Rome, it is the sole notable ridge in the Tiber Valley. The nearest settlement is the village of Sant'Oreste. Saint Orestes or Edistus, after whom the settlement is named, is said to have been martyred near Monte Soratte.

The highest summit is 691 m above sea-level. The ridge is part of a 444 ha Natural Reserve housing a variety of vegetation and fauna. It is also characterized by the so-called Meri, pits which can be up to 115 m deep.

History and sights
The area was used by the ancient Italic peoples of the area (Sabines, Capenates, Falisci) and the Etruscan civilization for the cult of the God Soranus. Mount Soratte was mentioned by Horace ("vides ut alta stet nive candidum Soracte?" Carm. i. 9), and Virgil, who stated that Apollo was its guardian deity.

The hermitage of St. Sylvester is just below the summit. According to a legend, its church was founded by Pope Sylvester, who had taken refuge there to escape Constantine's persecution. The church houses 14th- and 15th-century frescoes. Another four hermitages are on the ridge.

The church of Santa Maria delle Grazie was built in 1835 over a pre-existing 16th-century edifice and houses a once highly venerated image of the Madonna.

Johann Wolfgang von Goethe mentioned the peak in Italian Journey, his diary of his travels through Italy from 1786–1788. He wrote that "Soracte stands out by itself in magnificent solitude. Probably this mountain is made of limestone and belongs to the Apennines."

In his 1902 memoir The Path to Rome, Hilaire Belloc sketched the mountain in the final days of his walking pilgrimage from Toul and wrote: "It stood up like an acropolis, but it was a citadel for no city. It stood alone, like the soul that once haunted its recesses and prophesied the conquering advent of the northern kings."

During World War II, after the 8 September 1943 Frascati air raid, Field Marshal Albert Kesselring moved his headquarters from Frascati to the bunkers in Monte Soratte.

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

title: Monte Soratte


text: Template:Texas-politician-stub

title: Template:Texas-politician-stub


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User talk:Xiong/The Wiki Way

Status

 * I assert the primacy of The Wiki Way. — Xiong 熊 talk * 09:02, 2005 August 20 (UTC)

Strange edits
Three editors have touched this page -- yet it is tagged as "one editor's opinion." I suggest this is untenable. Either it is my opinion alone, or it is now the product of all four of us together. If the former, then these edits are underhanded; if the latter, then the tag is false. Which is it? I require each editor to state his position on this point.

More substantially, who disagrees with The Wiki Way? I assert that this is the very cornerstone of all our policies at Wikipedia -- Community and Project. I did not create The Wiki Way, nor do I agree that it is best. But this is the defining characteristic of what we do and how we do it. I bow to Community consensus.

If any editor who touches this page to deprecate it, attack it, or attempt to reduce its importance will advance a competing view, then I will be forced to admit that there is at least one dissenting voice. Perhaps I am wrong, and The Wiki Way is patent nonsense, and Wikipedia really is a democracy, or something else -- who can say?

But if nobody dares to contest The Wiki Way directly, then I maintain it is no personal essay at all, but only a carefully-written exposition of the core principle of this Community and Project. Therefore, I shall, without further notice, revert all changes which dare sneakily to undermine this cornerstone. Repeated attempts to destroy it will be considered vandalism, and page protection sought.

On the offchance that some Bold editor does establish a credible position in opposition to The Wiki Way, I defer reversion for a period of one week.

Please note that I do not consider this "mine" in any way -- other than that it belongs to me, as well as to the Community at large, as our common heritage. My words are not privileged and, like all else here, are subject to improvement. — Xiong 熊 talk * 14:44, 2005 September 7 (UTC)

CesarB's reply

 * None of us changed a single word of the text. You cannot require anyone to do anything. And the foundation of all of Wikipedia's policies is the Foundation issues, not this. --cesarb 20:52, 7 September 2005 (UTC)

You touch the page, you're in the stew. You say I cannot require a reply; but I have already done so. If you cannot substantiate your attack, I shall ignore it.

The words you cite read, in part The "wiki process" as the final authority on content. Process, way, you want to fight over that? Is that the substance of your argument?

Like most people, of course, you're confusing a principle with its statement. This Community is defined by this principle.

Demonstrate exactly where you feel that The Wiki Way is not an exact, comprehensive statement of our core principle -- the foundation of all we do here. Express your disagreement. Better yet, if you feel the current wording is incorrect, fix it.

There can be no meaningful debate over our cornerstone principle; either you're in, or you're out. Please, go ahead, and declare yourself openly. — Xiong 熊 talk * 11:00, 2005 September 11 (UTC)

Nandesuka's reply
Without expressing any opinion on the contents of the essay in question, I will again express my concern for you. You continue to evince this misapprehension that a failure of others to state an opinion on some piece of writing is the same thing as agreement or support for that piece of writing. That is false.

"Consensus" is not created according to whims and dictates. Neither you (nor I, nor anyone else) can create a consensus by diktat. That much is obvious. But what you don't seem to understand is that you don't even get to define the rules of how consensus is formed. Editors are free to express support of a given policy proposal, opposition, or no opinion at all. You may choose to pretend that by failing to express an opinion that editors have supported your policy proposals, but that does not make it so. Nandesuka 11:57, 11 September 2005 (UTC)

 * Well, if you don't dare to attack our cornerstone principle -- or this statement of it -- directly, then why do you comment here? There is an ongoing discusssion about the importance of good-faith discussion and rationality itself; I have commented on the Pump.

 * You do slyly attempt to discredit The Wiki Way by slapping labels on it of "essay" and "proposal". But that is just nonsense. The only possible attack is not on our cornerstone principle of consensus as our road to policy formation, but on the text of this statement of it. And, this being a wiki, if you think the text needs to be changed, Be Bold.

 * Since the rest of your comment has nothing to do with the topic at hand, I've copied it to the place where the discussion is, and replied there. — Xiong 熊 talk * 01:17, 2005 September 12 (UTC)

 * Your characterization of my comment as an "attempt to discredit" is hamfisted and inaccurate.  Your desire to manufacture consent by fiat is, still, antithetical to the nature of collaboration.  I hope you figure this out soon.
 * On another note, I should observe that your moving my text from one section to another of this page is exactly the same sort of ex-libris edit that Redwolf and cesarb made. There is no distinction between what they did to the main page, and what you did to my text.  Therefore, if I were Xiong, I would now be making the argument that in making a mechanical change to the page my text is on, you have by implication adopted my position wholesale, since you did not boldly change the body of my text.  So thanks for saying that you agree with me, I guess!  (And if you don't like that claim, then now you understand why others view your attitude in this matter to be high-handed.) Nandesuka 01:41, 12 September 2005 (UTC)

 * Your new comment has nothing at all to do with the topic of this page. Why do you persist in commenting on a tangential subject here? If this Project has any structure at all, it is that each page has a subject, indicated by its title; and each page has an associated Talk page. We discuss, on that Talk page, the subject of the primary page. More general discussion goes on in the Pump.

 * If you're not willing to conform to this basic organizational principle, then I think I'll have to abandon you to your own wits. Or will you next comment on this topic on Talk:Saudi Arabia?

 * Apparently, you have nothing to say about this topic here. I don't take that as support, fear not. And whenever you decide to challenge The Wiki Way, I stand ready to defend it. — Xiong 熊 talk * 05:25, 2005 September 12 (UTC)

 * While dissecting your comment in the appropriate place, I thought I saw -- maybe -- just the tiniest shred of an actual challenge to The Wiki Way. Perhaps I was too hasty in dismissing your comment as totally irrelevant to the topic at hand.

 * But since I am a hamfisted, inaccurate, nearsighted buffoon, I beg you to clarify your position -- to shine some light into the pestilential sump that is my ignorance.

 * Do you, or do you not, oppose The Wiki Way?

 * If so, do you oppose the cornerstone principle itself -- or merely the written statement of it shown on the front side of this page?

 * If the latter, then please tell what fault you find with it and how you would improve it. If you find yourself unable to answer, then I hope you will honor my request that we be permitted to continue our business here.

 * I hope the time has not come when our openness means we must tolerate anyone here, doing exactly as they please, with any attitude whatever to the principles which define our Community, our Project, and our Service to Humanity. — Xiong 熊 talk * 06:20, 2005 September 12 (UTC)

 * I have moved my "reply" section back where it belongs, in reply to the extremely odd assertion you make above, "But if nobody dares to contest The Wiki Way directly, then I maintain it is no personal essay at all, but only a carefully-written exposition of the core principle of this Community and Project." As I've indicated above, your conclusion does not follow from your premise.  Perhaps you might choose a different premise.  Allow me to suggest that you say:  "If someone plays the guitar in Kansas City, then I maintain that The Wiki Way is no personal essay at all, but only a carefully-written exposition of the core principle of this Community and Project."  Or perhaps, better yet:  "If no one eats strawberry yogurt in public today, then I maintain that The Wiki Way is no personal essat at all, but only a carefully-written exposition of the core principle of this Community and Project."
 * Both of those sentences follow exactly as much as your first statement, which is to say: not at all.
 * I think that it is perfectly clear why I think that this talk page is a perfectly apposite place to discuss the process of what happens to your proposed policy, even without expressing any opinion whatsoever on whether it is right or wrong. If you don't see why, then I suggest to you that the solution is not to move my text around and make snarky comments, but to read harder.  Kindest regards,  Nandesuka 06:30, 12 September 2005 (UTC)

Move?
I personally feel this should be moved to User:Xiong/The Wiki Way (or something to that effect). --IByte 15:47, 7 September 2005 (UTC)

 * Well, I personally feel that Jimbo should be moved to Jersey City and we should take all the money we just raised in the last drive and buy ice cream. But that has very little to do with our core principle. — Xiong 熊 talk * 10:43, 2005 September 11 (UTC)

This is an opinion essay. The Project namespace is not for opinion essays. Xiong, please move this to User:Xiong/The Wiki Way or wherever you would like it. Thank you! --FOo 18:14, 13 September 2005 (UTC)

 * I'm sure you are absolutely correct, Fubar Obfusco. But you see, I am a very stupid and unperceptive man. So please, for the benefit of this ignorant blockhead, will you be so kind as to show me one or more points at which this statement differs from your view of Wikipedia's core principle of policy formation by consensus? Thank you; I really appreciate any kind of enlightenment, however unsuited I may be to receive it. — Xiong 熊 talk * 01:48, 17 September 2005 (UTC)

title: User talk:Xiong/The Wiki Way


text:
National Mediation Board

The National Mediation Board (NMB) is an independent agency of the United States government that coordinates labor-management relations within the U.S. railroads and airlines industries.

History
The board was established by the 1934 amendments to the Railway Labor Act of 1926 and is headed by a three-person panel of Presidential appointees.

NMB programs provide an integrated dispute resolution process to meet the statutory objective of minimizing strikes and other work stoppages in the airline and railroad industries. The NMB's integrated processes specifically are designed to promote three statutory goals:

 * The prompt and orderly resolution of disputes arising out of the negotiation of new or revised collective bargaining agreements;
 * The effectuation of employee rights of self-organization where a representation dispute exists; and
 * The prompt and orderly resolution of disputes over the interpretation or application of existing agreements.

Contracts
Under the Railway Labor Act, an airline or railroad union contract does not expire; it remains in force and amendable until a new contract is ratified by the union members or either side exercises "self-help," which could be a strike by employees or a lockout by management. Before this can happen, the NMB-appointed mediator must declare an impasse in negotiations, which starts a 30-day cooling off period, during which negotiations continue. Once the 30-day period has passed, either side is free to exercise self-help, unless the President authorizes a Presidential Emergency Board, which issues non-binding recommendations followed by another 30-day cooling off period. The US Congress also has the power to impose a contract, as they did for railroads in 2022.

Board members
The Board is composed of 3 members, nominated by the President of the United States, with the advice and consent of the Senate, for a term of three years. By statute 45 U.S.C. § 154, “not more than two [...] shall be of the same political party”. At the end of a term of office a member may continue to serve until a successor is appointed or they are renominated. Hamilton and Puchala were confirmed by voice vote on March 7, 2024 to new terms through 2025 and 2027 respectively. Loren E. Sweatt, of Virginia, was also confirmed to replace Fauth for a term ending July 1, 2026.

title: National Mediation Board


text:
Charles Cayley

Charles Bagot Cayley (1823–1883) was an English linguist, best known for translating Dante into the metre of the original, with annotations. He also made metrical versions of Homer’s Iliad, the Prometheus of Æschylus, and Il Canzoniere of Petrarch.

The translations from the Greek are a laboured attempt to mirror the versification rules of the originals. His version of The Divine Comedy is much more successful, preserving the Dante's terza rima rhyme scheme while using a relatively simple English which reflects Dante's own use of ordinary Italian. Charles Bagot Cayley also published a collection of his own poems, Psyche's Interludes.

From Mr Pollecary's school, Blackheath, Charles Cayley went to Trinity College, Cambridge, graduating in 1845 with a BA in the classical tripos. He also studied at King's College London, under Gabriele Rossetti.

In his youth he obtained a post in the Patent Office, but gave this up when he embarked on an early venture into billboard advertising at railway stations. The venture was ahead of its time and he lost most of his money. The rest of his life he spent in relative poverty. The accounts of William Michael Rossetti (brother of Christina) portray him as a shy and unworldly intellectual with a cerebral sense of humour. He was a leading figure in the London Philological Society. He is said to have been asked by the Society for Promoting Christian Knowledge to translate the New Testament into Iroquois; not knowing Iroquois, he allegedly learnt sufficient of the language in one month to be able to complete the task. He was born in St Petersburg, the son of an English merchant. He fell in love with the poet Christina Rossetti, proposing in 1866, but she felt unable to marry him because he was an agnostic (she was a High Church Anglican). They remained close friends until his death, and several of her poems were written with him in mind. His brother was the mathematician Arthur Cayley.

title: Charles Cayley


text:
Manuel Arguilla

Manuel Estabillo Arguilla (Nagrebcan, Bauang, June 17, 1911 – beheaded, Manila Chinese Cemetery, August 30, 1944) was an Ilokano writer in English, patriot, and martyr.

He is known for his widely anthologized short story "How My Brother Leon Brought Home a Wife," the main story in the collection How My Brother Leon Brought Home a Wife and Other Short Stories, which won first prize in the Commonwealth Literary Contest in 1940.

His stories "Midsummer" and "Heat" were published in Tondo, Manila by the Prairie Schooner.

Childhood in Nagrebcan and education
Most of Arguilla's stories depict scenes in Barrio Nagrebcan, Bauang, La Union, where he was born. His bond with his birthplace, forged by his dealings with the peasant folk of Ilocos, remained strong even after he moved to Manila, where he studied at the University of the Philippines, finished his BS in Education in 1933, and became a member and later the president of the U.P. Writer's Club and editor of the university's Literary Apprentice.

Writing career
He married Lydia Villanueva, another talented writer in English, and they lived in Ermita, Manila. Here, F. Sionil José, another seminal Filipino writer in English, recalls often seeing him in the National Library, which was then in the basement of what is now the National Museum. "You couldn't miss him", José describes Arguilla, "because he had this black patch on his cheek, a birthmark or an overgrown mole. He was writing then those famous short stories and essays which I admired."

He became a creative writing teacher at the University of Manila and later worked at the Bureau of Public Welfare as managing editor of the bureau's publication Welfare Advocate until 1943. He was later appointed to the Board of Censors.

World War II and presumed death
He secretly organized a guerrilla intelligence unit against the Japanese.

On August 5, 1944, he was captured and tortured by the Japanese army at Fort Santiago.

In one account, he was later transferred to the grounds of the Manila Chinese Cemetery. Along with him were guerrilla leaders, along with more than 10 men. They were then asked to dig their own graves, after which, they were immediately, one by one, beheaded with swords. His remains, as well as the others', have never been recovered, as they were dumped into one unmarked grave.

The remains of the executed men were said to be located and identified by their compatriots after the war, after a Japanese-American officer (working in the Japanese Army as a spy), revealed what he had seen and the location of the grave after the executions of August 30 of 1944. At present, their remains lie within the Manila North Cemetery..

title: Manuel Arguilla


text:
Tony Hinkle

Paul D. "Tony" Hinkle (December 19, 1899 – September 22, 1992) was an American football, basketball, and baseball player, coach, and college athletic administrator. He attended the University of Chicago, where he won varsity letters in three sports. Hinkle captained the Chicago Maroons basketball team for two seasons was twice selected as an All-American, in 1919 and 1920. After graduating from the University of Chicago, Hinkle moved on to Butler University as a coach. There, over the course of nearly 50 years, he served as the head football coach (1926, 1935–1941, 1946–1969), head basketball coach (1926–1942, 1945–1970), and head baseball coach (1921–1928, 1933–1941, 1946–1970). Hinkle was inducted into the Naismith Memorial Basketball Hall of Fame as a contributor in 1965. Butler's home basketball arena was renamed as Hinkle Fieldhouse in the coach's honor in 1966.

Early life and playing career
Hinkle was born in Logansport, Indiana, to Edgar Clayton and Winnie (Ray) Hinkle. He graduated in 1917 from Calumet High School in Chicago, Illinois, and attended the University of Chicago from 1917 to 1921. As a player at Chicago, he lettered three times in basketball, was twice All-Big Ten, twice team captain, named to the Helms All-America team in 1919 and 1920, was a member of the Big Ten Conference championship team in 1919–20, which lost the national championship to Penn.

Coaching career
Hinkle joined Butler University in 1921 when they were still at the Irvington campus; the university bought Fairview Park in 1922 and moved the campus there in 1928. At Butler, Hinkle served as a teacher, coach and athletic administrator for nearly half a century. While he coached football, basketball, and baseball, he was primarily known as a basketball coach. His teams were fearless, gaining a reputation as "Big Ten killers". In 1929, the Butler Bulldogs basketball team he led to a 17–2 record was crowned national champion; in 1924, he had been assistant coach when they won the National AAU Tournament received similar honors. Overall, his basketball teams scored 560 victories versus 392 defeats, and he scored more than 1,000 victories in all sports.

Hinkle was instrumental in ending the rule providing for a jump ball after every basket, and in the introduction of the three-second rule. Basketballs were generally brown until Hinkle introduced the orange basketball in the late 1950s. He also came up with the "Hinkle System" offense strategy, based on a complex system of motion, passes, picks and screens; it was adopted by many of the over 200 high school and college coaches trained by Hinkle.

Hinkle was president of the National Association of Basketball Coaches from 1954 to 1955, and served on their board. He won the NABC's top award in 1962 for contributions to the betterment of the game of basketball. He was named Chairman of the Rules Committee of the National Basketball Committee of the U.S. and Canada. Hinkle was inducted into the Naismith Memorial Basketball Hall of Fame in 1965, the Indiana Basketball Hall of Fame in 1964, and the Indiana Football Hall of Fame in 1974.

Hinkle's legacy is remembered on the Butler campus with Hinkle Fieldhouse, longtime site of Indiana's state high school championships and featured in the film Hoosiers. The fieldhouse, originally named Butler Fieldhouse, was the largest basketball arena in the United States for decades. It was renamed as Hinkle Fieldhouse in 1966. Hinkle coached 41 seasons of basketball at Butler, ending in 1970, and remained with Butler University until his death in 1992.

Hinkle is buried alongside his wife, Jane Murdock Stewart Hinkle (1907–1959) at Crown Hill Cemetery in Indianapolis.

title: Tony Hinkle


text:
Linköping Cathedral

Linköping Cathedral (Linköpings domkyrka) is an active Lutheran church in the Swedish city of Linköping, the episcopal seat of the Diocese of Linköping in the Church of Sweden. One of the largest Gothic cathedrals in Europe, it is situated opposite Linköping Castle, on a site that has been in use as a church since the 11th century.

Origins
The present building is about 800 years old. The church's recorded history on this site begins in the 11th century, with the construction of a wooden church. Later, around 1120, a stone church was built, a basilica of about half the size of the present building. By around 1230 it became necessary to construct a larger church, as the basilica was no longer large enough to serve the developing needs of the community. The church was extended to the east, with the construction of a new choir and transept. These 13th-century parts remain as part of the present church. The current altarpiece is dated to the same period.

The next extension of the church was made following the coronation of King Valdemar, in 1251. The main building was now constructed, and the church received its current length of 110 meters. The height of the tower is 107 m. At the beginning of the 15th century, between 1408 and 1420, the Gothic chapels were constructed, with large windows and star-shaped vaults. The chapels were named after Saint Andrew (later renamed after Saint Mary), Saint Nicolaus Hermanni (Nils Hermansson) and Saint Thomas Becket. The church in this period, having benefited since the early 14th century from the import of English and of German craftsmen, who undertook the rich programme of sculptural decoration that distinguishes the west end, has been characterised as "the only important centre for Gothic sculpture in the late 15th century". The roof of the church was damaged by fire in 1546 and again in 1567. The tower was rebuilt between 1747 and 1758, and again, between 1877 and 1886, by Helgo Zettervall. In 1967 the shape of the 17th-century roof was restored. It is covered with copper sheeting, the corrosion of which has produced its distinctive green colour.

Early history
In 1320, a programme of interior decoration was undertaken, with the arcades of the nave embellished with carving and sculptural decorations; these bear stylistic hallmarks typical of the development of the English High Gothic; the carved roof bosses of the nave vaults, completed about the same time, and thought to be by the same sculptor, feature the green man common to the folklore of the British Isles. The presence of English coins contemporary with that period on the site indicate the involvement of English artists at work in the region. Further embellishment of the church took place in 1330, when the tympanum of the south portal was decorated with relief scenes from the Nativity and the Passion, in a German style.

The present day
The cathedral has a significant 16th century altarpiece by Dutch Golden Age painter Maarten van Heemskerck, Crucifixion, a polyptych painted for Sint-Laurenskerk, Alkmaar. Begun in 1538 and completed in 1542, the artwork was first installed in the church in Alkmaar; the onset of the Reformation led to its removal and in 1581 it was sold. In 2006, British artist Brian Clarke was commissioned to design six stained glass windows for the north and south porches of the cathedral's transept: three lancets above the porch entrances on each side. Funded by the Bernhard Risberg Donation Fund, created in 1947 "for the beautification of Linköping Cathedral", the windows were installed in September 2010.

In popular culture
The cathedral is featured on the cover of the album Opus Eponymous by Ghost, whose founder, Tobias Forge, is a native of Linköping.

Burials

 * John, Duke of Östergötland
 * Jon Jarl (disputed)
 * Bishop Kettil Karlsson Vasa, Regent of Sweden 1464–1465
 * Princess Maria Elizabeth of Sweden
 * Bishop Nicolaus Hermanni
 * Bishop Samuel Enander Gyllenadler
 * Count Ture Nilsson Bielke and his wife Margareta Svantesdotter Sture, by Willem van den Blocke

title: Linköping Cathedral


text:
Sintashta

Sintashta is an archaeological site in Chelyabinsk Oblast, Russia. It is the remains of a fortified settlement dating to the Bronze Age, c. 2800–1600 BC, and is the type site of the Sintashta culture. The site has been characterised as a "fortified metallurgical industrial center."

Sintashta is situated in the steppe just east of the southern Ural Mountains. The site is named for the adjacent Sintashta River, a tributary to the Tobol. The shifting course of the river over time has destroyed half of the site, leaving behind thirty one of the approximately fifty or sixty houses in the settlement.

The settlement consisted of rectangular houses arranged in a circle 140 m in diameter and surrounded by a timber-reinforced earthen wall with gate towers and a deep ditch on its exterior. The fortifications at Sintashta and similar settlements such as Arkaim were of unprecedented scale for the steppe region. There is evidence of copper and bronze metallurgy taking place in every house excavated at Sintashta, again an unprecedented intensity of metallurgical production for the steppe. Early Abashevo culture ceramic styles strongly influenced Sintashta ceramics. Due to the assimilation of tribes in the region of the Urals, such as the Pit-grave, Catacomb, Poltavka, and northern Abashevo into the Novokumak horizon, it would seem inaccurate to provide Sintashta with a purely Aryan attribution. In the origin of Sintashta, the Abashevo culture would play an important role.

Five cemeteries have been found associated with the site, the largest of which (known as Sintashta mogila or SM) consisted of forty graves. Some of these were chariot burials, producing the oldest known chariots in the world. Others included horse sacrifices—up to eight in a single grave—various stone, copper and bronze weapons, and silver and gold ornaments. The SM cemetery is overlain by a very large kurgan of a slightly later date. It has been suggested that the kind of funerary sacrifices evident at Sintashta have strong similarities to funerary rituals described in the Rig Veda, an ancient Vedic religious text often associated with the Proto-Indo-Iranians.

Radiocarbon dates from the settlement and cemeteries span over a millennium, suggesting an earlier occupation belonging to the Poltavka culture. The majority of the dates, however, are around 2100–1800 BC, which points at a main period of occupation of the site consistent with other settlements and cemeteries of the Sintashta culture.

Sintashta II settlement
Based on four samples, the recent dating of Sintashta culture in Sintashta II settlement, (also known as Levobereznoe) is 2004-1852 calBC (2170-1900 calBC, 95.4% in the beginning of the sequence, and 1940-1660 calBC in the end).

title: Sintashta


text:
Charles Boyle

Charles Boyle may refer to:

 * Charles Boyle, 3rd Viscount Dungarvan (1639–1694), British politician
 * Charles Boyle, 2nd Earl of Burlington (died 1704), British politician
 * Charles Boyle, 4th Earl of Orrery (1674–1731), author, soldier and statesman; namesake of the orrery
 * Charles Boyle, 2nd Viscount Blesington (died 1732), Irish peer and member of the House of Lords
 * Charles Boyle, 10th Earl of Cork (1861–1925), Irish soldier and peer
 * Charles Boyle (poet) (born 1951), British poet
 * Charles A. Boyle (1907–1959), U.S. Representative from Illinois
 * Charles Cavendish Boyle (1849–1916), British colonial administrator
 * Charles Edmund Boyle (1836–1888), U.S. Representative from Pennsylvania
 * Charles J. Boyle (1877–1947), American football player and coach
 * Charles P. Boyle (1892–1968), American cinematographer
 * Charles Boyle (Brooklyn Nine-Nine), fictional character from American police television sitcom Brooklyn Nine-Nine
 * Charles Boyle (horse trainer), (1838–1919) Canadian Hall of Fame horse trainer

title: Charles Boyle


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Sonsonate, El Salvador

Sonsonate is a city and district of El Salvador, of which it is also its municipal seat. It has an estimated population of 71,980 inhabitants for the year 2020. Sonsonate is the second most important city in western El Salvador. The town was founded under the name of "Villa del Espíritu Santo" on vacant lots near the town of los Izalcos in 1552. However, this foundation would be extremely ephemeral, because the following year, in 1553, this villa would be transferred to its current location, with the name of "Villa de la Santísima Trinidad de Sonsonate", in a cocoa-producing area. With the passage of time, the town would be known simply by the name of Sonsonate. This name was taken from the Rio Grande or Sonsonate in the Nahuat language, which crosses it from north to south across the entire plain until it flows into the Pacific Ocean. This was the third Spanish population founded in the territories that currently constitute El Salvador, although, it is worth clarifying, during the entire period of Spanish domination of America, Sonsonate was the capital of the Mayor's Office of Sonsonate, a territory apart from the one administered by San Salvador. , today the capital of El Salvador.

On the other hand, one of the main cultural attractions of this city is the celebration of Holy Week, which is considered part of the religious heritage of the country, thus recognized by decree of the Legislative Assembly of El Salvador since 2013.

Name's Origin
In the first historical reports on Sonsonate, reference was made to the fact that the city had taken the name of the Sensunat river, which was interpreted as "four hundred waters". Fray Francisco Vásquez, for his part, interpreted it as "four hundred eyes of water." For Santiago I. Barberena, the word is of Nahuat origin where Sentzunti means four hundred and At is water having its place name: Sentzunhat.

Economy
Historically, the area was a producer of cotton. Most of the cotton produced, as of 1850, was retained for local use. Today, tobacco farming, cattle ranching and tourism (volcanos, coral reef) are important industries.

title: Sonsonate, El Salvador


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Talk:Kemsing, Kent

Article Name
As Kemsing redirects to here should this article not be at Kemsing, if we have no other articles does it really need to have Kent added on the end when we have no need to disambiguate? MilborneOne (talk) 15:14, 31 May 2010 (UTC)

Health
A section on health has been added an IP user 81.158.200.104 which is not really referenced and I removed as not notable to Kemsing but it has been added again by the IP, as the edit has been challenged it really needs to be discussed to show some evidence of relevance and notability to Kemsing if it is to be added again. The vauge reference is to a book on a study in the United States and South Africa, I would be interested to know what it actually says about the village as as far as I am aware it is not in the USA or South Africa. MilborneOne (talk) 22:05, 14 June 2010 (UTC)

Requested move

 * The following discussion is an archived discussion of the proposal. Please do not modify it. Subsequent comments should be made in a new section on the talk page. No further edits should be made to this section.

The result of the proposal was page moved. There seems no point merging the talk pages. Andrewa (talk) 22:14, 13 January 2011 (UTC)

Kemsing, Kent → Kemsing — disambiguation is not required, Kemsing redirects here anyway. Crouch, Swale  talk to me   My contribs  19:59, 5 January 2011 (UTC)
 * Support No reason to disambiguate.  Skinsmoke (talk) 04:41, 12 January 2011 (UTC)
 * Support (but probably requires a history merge or something to preserve the history of the page which is now a redirect).--Kotniski (talk) 12:47, 13 January 2011 (UTC)
 * Support as per proposer. MilborneOne (talk) 19:35, 13 January 2011 (UTC)
 * Support Disambiguation is unnecessary. JinJian (talk) 21:36, 13 January 2011 (UTC)

 * The above discussion is preserved as an archive of the proposal. Please do not modify it. Subsequent comments should be made in a new section on this talk page. No further edits should be made to this section.

Assessment comment
Substituted at 21:04, 29 April 2016 (UTC)

title: Talk:Kemsing, Kent


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Arkaim

Arkaim (Аркаим) is a fortified archaeological site, dated to c. 2150-1650 BCE, belonging to the Sintashta culture, situated in the steppe of the Southern Urals, 8.2 km north-northwest of the village of Amursky and 2.3 km east-southeast of the village of Alexandrovsky in the Chelyabinsk Oblast of Russia, just north of the border with Kazakhstan. It was discovered in 1987 by a team of archaeologists which later came under the leadership of Gennady Zdanovich. The realization of its importance unprecedentedly forestalled the planned flooding of the area for a reservoir. The construction of Arkaim is attributed to the early Proto-Indo-Iranian-speakers of the Sintashta culture, which some scholars believe represents the proto-Indo-Iranians before their split into different groups and migration to Central Asia and from there to Persia, India and other parts of Eurasia.

Discovery and salvage of the site

In the summer of 1987 a team of archaeologists headed by Gennady Zdanovich was sent to examine the archaeological value of the valley at the confluence of the Bolshaya Karaganka and Utyaganka rivers, in the south of Chelyabinsk Oblast or the Southern Ural region, where the construction of a reservoir had begun the previous autumn. Some archaeological sites in the area were already known, but they had yielded little and were not considered worthy of preservation. The site would have been flooded by the spring of 1988.

On June 20, two students who took part in the expedition, Aleksandr Voronkov and Aleksandr Ezril, informed the archaeologists about unusual embankments they had found in the steppe. The same evening Zdanovich announced the discovery. The latter would have proven a turning point in the debates about the original homeland of the Indo-Europeans and their migrations, which Soviet specialists had been bitterly disputing about since the 1970s. The near Sintashta culture, excavated in that decade, yielded the remains of an early chariot with horses, making apparent that the southern Urals had been a key location in the development of technology and complex civilisation. The discovery of Arkaim confirmed that assumption.

The struggle to rescue the site was difficult since the reservoir project was overseen by the then all-powerful Ministry of Water Resources of the Soviet Union. The project was scheduled for completion in 1989, but the builders intended to hasten the construction to have it built within the spring of 1988. The archaeologists did their best to mobilise public opinion for the rescue of Arkaim, initially requesting a halt of the project until 1990; academicians and public figures spoke out in their defense. In March 1989 the Praesidium of the Urals Branch of the Academy of Sciences of the Soviet Union formally established a scientific laboratory for the study of the ancient civilisation of Chelyabinsk Oblast. A request was made to the Council of Ministers of the Russian Federation to declare the site as a protected area of historical value.

In the following months the Ministry of Water Resources rapidly lost power as the Soviet Union moved towards collapse. In April 1991 the Council of Ministers officially cancelled the construction of the reservoir and declared Arkaim a "historical and geographical museum".

Structure of Arkaim

Arkaim was a circular stronghold consisting of two concentric bastions made of adobe with timber frames, and covered with unfired clay bricks. Within the circles, close to the bastions, sixty dwellings stood. The dwellings had hearths, cellars, wells and metallurgical furnaces. They opened towards an inner circular street paved with wood. The street was lined by a covered drainage gutter with pits for water collection. At the centre of the complex was a rectangular open space. The complex had four entrances, consisting of intricately constructed passages and oriented towards the cardinal points. According to historian V. A. Shnirelman, "All the evidence suggests that the settlement had been built to a common plan, which is indicative of a society with a developed social structure and local leaders with high authority."

Scholars have identified the structure of Arkaim as the cities built "reproducing the model of the universe" described in ancient Indo-Aryan/Iranian spiritual literature, the Vedas and the Avesta. The structure consists of three concentric rings of walls and three radial streets, possibly reflecting the city of King Yima described in the Rigveda. The foundation walls and the dwellings of the second ring are built according to what some researchers have described as 'swastika-like patterns'; the same symbol is found on various artifacts from the site.

The fortified citadel of Arkaim was previously dated to the 17th and 16th century BCE, but is currently considered to belong to c. 2050-1900 BCE, period of Sintashta culture. More than twenty other structures built according to similar patterns have been found in a larger area spanning from the southern Urals' region to the north of Kazakhstan, forming the so-called "Land of Towns".

Measures
The settlement covered approximately 20000 m2. The diameter of the enclosing wall was about 160 m, and its thickness was of 4 to 5 m. The height was 5.5 m. The settlement was surrounded with a 2 m-deep moat.

There were four gates, the main was the western one. The dwellings were between 110 and 180 m2 in area. The dwellings of the outer ring were thirty-nine or forty, with doors opening towards the circular street. The dwellings of the inner ring numbered twenty-seven, arranged along the inner wall, with doors opening towards the central square, which was about 25 by in area.

Zdanovich estimates that approximately 1,500 to 2,500 people could have lived in Arkaim. Surrounding Arkaim's walls, were arable fields, 130–140 metres by 45 metres (430–460 feet by 150 feet), irrigated by a system of canals and ditches.

Religious significance
Many scholars suggest that the concentric design of the structure represents “the model of the universe” found in the city of King Yima (the first Indo-Iranian Priest king) as described in ancient Indo-Iranian religious literature such as the Vedas and Avesta.

Religious movements and mysticism
The discovery of Arkaim reinvigorated the debate about the original homeland of the Indo-Europeans, seemingly confirming its location in Siberia. After their discovery, Arkaim and the Land of Towns have been interpreted by some as the "land of the Aryans", the centre of a statehood of a monarchical type, and ultimately the model for a new spiritual civilisation harmonised with the universe. Agencies related to the Russian Orthodox Church have been critical of such activities relating to Arkaim's archaeology.

The discovery of Arkaim and the Land of Towns has fueled the growth of schools of thought among Russian Rodnovers, Roerichians, Assianists, Zoroastrians, Hindus and others which regard the archaeological site as the second homeland of the Indo-Europeans, who originally dwelt in Arctic regions and migrated southwards when the weather there became glacial, then spreading from Siberia to the south and the west, eventually developing into other civilisations. According to them, all Vedic knowledge originated in the southern Urals. Some of them identify Arkaim as the Asgard of Odin spoken of in Germanic mythology. The Russian Zoroastrian movement identifies Arkaim as the place where Zoroaster was born. Arkaim is designated as a "national and spiritual shrine" of Russia and has become a holy site for Rodnover, Zoroastrian and other religious movements.

Vladimir Putin's visit and the "Russian idea"
Russia's president Vladimir Putin visited the site in 2005, meeting in person with the chief archaeologist Gennady Zdanovich. The visit received much attention from Russian media. They presented Arkaim as the "homeland of the majority of contemporary people in Asia, and, partly, Europe". Zdanovich reportedly presented Arkaim to the president as a "possible national idea of Russia", which Shnirelman calls a new idea of a civilisation ― the "Russian idea".

title: Arkaim


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Template:User sgn-4

NOTE: This template is considered unnecessary. Please refer to Category:User_sgn for more information, as well as the talk page for discussion.

title: Template:User sgn-4


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Talk:Fragile binary interface problem

Although there is a note saying that fragile binary interface problem (FBI) is different from fragile base class problem (FBC), the article itself is mixing the two concepts, especially the first sentence. Even, in the "Solutions" section, it talks inappropriately about FBC. Part of the section should be moved to Fragile base class. The link given should also be moved to Fragile base class.

FBI is not restricted to OO languages; it even has a longer history than OO languages, I think. Application binary interface describes the origin of FBI more appropriately, if I am right, and may be merged with this article.

Many authors refer to the syntactic fragile base class problem (which is what is described as the "fragile binary interface problem" on this page), and the semantic fragile base class problem (described on fragile base class problem).

--EngineerScotty 21:47, 1 September 2005 (UTC)

FBC, FBI being mixed
I agree with the first comment on this article. FBI and FBC, are for most purposes very similar and in this article they claim them to be very different but actually end up describing FBC for the FBI problem.

 * Exactly, in the solutions section it says: "The best solution to the fragile base class problem is..." while in the lead section it says: "Note: this problem is often confused with the fragile base class problem, which is different, but related." For this reason I have tagged the article with Template:Contradict. --Kprateek88 ( Talk |  Contribs ) 13:38, 23 December 2006 (UTC)

title: Talk:Fragile binary interface problem


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Wikipedia:Articles for deletion/Blackpower NZ

 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 KEEP, but it does need moving per Grutness, which I will do. -Splash 06:48, 27 August 2005 (UTC)

Blackpower NZ
Hoax? Zero Google hits. Can't Google "united blacks" because of too many false hits. Black power gangs in New Zealand? Zoe 09:16, August 20, 2005 (UTC)

Other articles created by the user are hard to verify but the content doesn't resemble a hoax. lots of issues | leave me a message 12:09, 20 August 2005 (UTC)
 * Keep. Police.gov.nz says "Mongrel Mob, Black Power and Nomad Gangs are the prominent New Zealand gangs". --GraemeL (talk) 12:18, 20 August 2005 (UTC)
 * Keep. Notable crime organisation but needs a cleanup. Capitalistroadster 13:27, 20 August 2005 (UTC)
 * Keep. About as well known in NZ as the Hell's Angels are in the US. Should probably be moved to Black Power (New Zealand), though Grutness...  wha?  03:14, 24 August 2005 (UTC)
 * keep this too but grutness is right it should probably be moved to that title soon Yuckfoo 18:08, 24 August 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.


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Talk:Kemsing

There is also the article Kemsing, Kent: I see no reason for the addition of Kent anyway Peter Shearan 09:16, 20 August 2005 (UTC)

Moved
See talk:Kemsing, Kent for the move discussion. The deleted versions of the page had no significant history. Andrewa (talk) 22:10, 13 January 2011 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 3 external links on Kemsing. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20110118065146/http://www.kemsingheritagecentre.org.uk/V.A.D.%20Hospital.htm to http://www.kemsingheritagecentre.org.uk/V.A.D.%20Hospital.htm
 * Added archive https://web.archive.org/web/20101114010127/http://www.kent.police.uk/Your%20Area/west_kent/police_stations/sevenoaks.html to http://www.kent.police.uk/Your%20Area/west_kent/police_stations/sevenoaks.html
 * Added archive https://web.archive.org/web/20081206203150/http://www.kemsingpavilion.org.uk/page3.html to http://www.kemsingpavilion.org.uk/page3.html

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title: Talk:Kemsing


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Talk:Kingsdown, Dover

All about the lifeboat - needs more on the village itself Peter Shearan 09:17, 20 August 2005 (UTC)
 * Call me a jerk, but I'm deleting the entire lifeboat section. First and foremost, there's no sources so it fails WP:V. Second, it's very confusing. There's absolutely no context about these lifeboats. From what I can extrapolate, there seems to have been a volunteer Search and Rescue outfit of some sort working out of Kingsdown in the 1800s? If so, the basics of this outfit would seem more pertinent than who served as the Coxswain of the Charles Hargrave or how much the first boat cost. From what little I can determine, it sounds like an interesting addition to the article -- but sources and context are a necessity. JGardner 10:59, 1 December 2006 (UTC)

title: Talk:Kingsdown, Dover


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Aleknagik Airport

Aleknagik Airport, also known as Aleknagik (New) Airport, is a state-owned, public-use airport located one nautical mile (1.85 km) east of the central business district of Aleknagik, a city in the Dillingham Census Area of the U.S. state of Alaska.

This airport is included in the FAA's National Plan of Integrated Airport Systems for 2009–2013, which categorizes it as a general aviation facility. The airport formerly had scheduled service provided by PenAir with flights to Dillingham.

It has a single runway and an FAA location identifier of 5A8, while Aleknagik Seaplane Base uses an FAA identifier of Z33.

Facilities and aircraft
Aleknagik Airport covers an area of 51 acre at an elevation of 66 feet (20 m) above mean sea level. It has one runway designated 15/33 with a gravel and dirt surface measuring 2,040 by 80 feet (622 x 24 m). For the 12-month period ending December 31, 2008, the airport had 2,500 aircraft operations, an average of 208 per month: 60% air taxi and 40% general aviation.

title: Aleknagik Airport


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Thomas Drummond

Captain Thomas Drummond (10 October 1797 – 15 April 1840), from Edinburgh was a Scottish British Army officer, civil engineer and senior public official. He used the Drummond light which was employed in the trigonometrical survey of Great Britain and Ireland. He is sometimes mistakenly given credit for the invention of limelight, at the expense of Sir Goldsworthy Gurney. It was Drummond, however, who realised its value in surveying.

Early life
Drummond was the second of three sons. Despite his father dying when he was young, he credited his mother with getting him through his education at Edinburgh High School and then on to be a Royal Engineer cadet at Woolwich Academy in 1813. He showed an early gift for mathematics. After Woolwich he was stationed in Edinburgh and was involved with public works. He was bored with this and had enrolled at Lincoln's Inn when he was recruited to use his trigonometry to help conduct a survey in the Highlands.

This new work was done in the summer with the more difficult months being passed in London. Drummond took this opportunity to improve his knowledge of mathematics and science. He attended lectures by Sir Michael Faraday. At these he learned of the discovery of limelight.

Ordnance Survey of Ireland
In 1824 Drummond was transferred to the new Ordnance Survey of Ireland and here he used the new Drummond light. He reported that the light could be observed 68 miles away and would cast a strong shadow at a distance of thirteen miles. Drummond left Ireland for a period prior to the Reform Bill of 1832. For his services to the Whigs, acting as secretary to Lord Spencer, Lord Brougham had him awarded a pension 300 pounds per annum.

In 1835 Drummond, now back with the Irish Survey, married the wealthy heiress Maria Kinnaird, who was the adopted daughter of the critic Conversation Sharp (1759–1835). They had three children, Emily, Mary and Fanny.

Appointment as Irish under-secretary
He was then appointed to the significant post of Irish under-secretary, heading up the administration in Dublin Castle, a position he held from 1835 until his death in 1840. A supporter of the Whigs, Drummond was held in high regard by Irish, whom he treated with impartiality.

Drummond died in 1840 and was buried in Mount Jerome Cemetery, Dublin. It was concluded by his family physician, Dr. Johnson, who spent his last days with Drummond, that he was afflicted with peritonitis, which was symptomatic of an undetermined medical cause. It is believed by some that overwork and stress precipitated his premature death in 1840 after working unceasingly for five years as Irish under-secretary.

His dying words were reported as: "'I wish to be buried in Ireland, the country of my adoption a country which I loved, which I have faithfully served, and for which I believe I have sacrificed my life.'"

Drummond was critical of the system of large estates ("landlordism") in Ireland and famously stated, "Property has its duties as well as its rights."

title: Thomas Drummond


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Gregory Orr (filmmaker)

Gregory William Orr (born 6 August 1954 in Los Angeles) is an American writer and director of documentary and fiction films. He is the son of actress Joy Page and TV producer William T. Orr, and step-grandson of Jack L. Warner, one of the Warner Brothers.

Career
Orr attended Boston University and the California Institute of the Arts, where he studied under film director Alexander Mackendrick.

In 1993 Orr produced his first documentary, Jack L. Warner: The Last Mogul, a feature-length biography of his mother's stepfather, the movie pioneer Jack L. Warner.

Orr's other films include Parole: Prison Without Bars (2000), The Day They Died (2003), Alone (2004, short), and Recreator (2011). As Recreator, later entitled, Cloned: The Recreator Chronicles (2012), marked the filmmaker's debut in feature-length, psychological thrillers, the movie and Orr's creative journey were explored in issue number 62 of Indie Slate magazine, distributed throughout North America and in parts of Australia.

title: Gregory Orr (filmmaker)


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Talk:Magnesium stearate

Non-copyvio version
I've written a basic {{chem-stub}} at Magnesium stearate/Temp based on what I remember of this compound from high school chemistry. Sigh... Alphax τεχ 09:21, 20 August 2005 (UTC)

Bioavailability
Is the magnesium in magnesium stearate bio-available? — Preceding unsigned comment added by 71.125.209.254 (talk) 03:33, 29 May 2016 (UTC)

WikiProject Food and drink Tagging
This article talk page was automatically added with WikiProject Food and drink banner as it falls under Category:Food or one of its subcategories. If you find this addition an error, Kindly undo the changes and update the inappropriate categories if needed. The bot was instructed to tagg these articles upon consenus from WikiProject Food and drink. You can find the related request for tagging here. Maximum and careful attention was done to avoid any wrongly tagging any categories, but mistakes may happen... If you have concerns, please inform on the project talk page -- TinucherianBot (talk) 00:59, 4 July 2008 (UTC)

its found in tic tacs —Preceding unsigned comment added by 64.28.142.40 (talk) 22:42, 18 December 2008 (UTC)

Photo
Could we get a photo of actual magnesium stearate? Badagnani (talk) 02:00, 29 November 2009 (UTC)

 * It's a white powder. I fail to see the utility of a photo of a pile of indistinguishable white powder. Pi3832 (talk) 14:59, 19 March 2010 (UTC)
 * haha, that's funny. Good to get a laugh on Wikipedia!KantElope (talk) 05:40, 9 November 2010 (UTC)
 * Yes, but just think how many Wikipedia articles that pile of indistinguishable white powder could be used to illustrate! — Preceding unsigned comment added by 38.115.185.13 (talk) 23:16, 6 December 2011 (UTC)

title: Talk:Magnesium stearate


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Socialist Sunday School

Socialist Sunday Schools (SSS) were set up to replace or augment Christian Sunday Schools in the United Kingdom, and later the United States. They arose in response to the perceived inadequacy of orthodox Sunday schools as a training ground for the children of socialists and the need for an organised, systematic presentation of the socialist point of view to teach the ideals and principles of socialism to children and young people.

In the US, a Sunday School movement linked to the German-American socialist movement emerged in New York and Chicago in the 1880s and again on a broader scale as part of the Modern School Movement during the first decade of the 20th century. An even larger network of American Socialist Sunday Schools, closely paralleling the British movement, was launched by members of the Socialist Party of America during the first two decades of the 20th century.

History
The earliest use of secular Sunday Schools by the radical movement began in Great Britain in the early 1830s, when adherents of Robert Owen and Chartism opened Sunday training schools for their children. These schools continued to operate until the decade of the 1850s, fizzling out with the decline of the early radical movement.

For a generation, no such schools existed in Great Britain. Only in 1886 did Socialist Sunday Schools begin to reemerge in Great Britain. The institution was popularized by Mary Gray in 1892, a member of the Social Democratic Federation, who ran a soup kitchen for the children of the dock strike. Her aim, on realising the children had little or no education, was to influence and educate them and make them aware of their socialist responsibilities and provide what was lacking in their day schools. She started the first Sunday with only one other besides her own two children, but twenty years later there were approximately one hundred and twenty schools throughout the country, twenty of them in London itself.

In 1894, another Socialist Sunday School was created by trade unionist Tom Anderson. By 1912 there were over 200 Socialist Sunday Schools throughout Britain. In their early days they encountered opposition from local authorities and politicians, who argued that Socialist Sunday Schools subverted the minds of young people with political and anti-religious doctrines and teachings.

A national movement, the National Council of British Socialist Sunday Schools Union, formed in 1909, traces its origin to a school opened in Glasgow by Caroline Martyn and Archie McArthur, initiated by an 1895 letter to the Labour Leader by Lizzie Glasier. It was established as a protest against, and an alternative to, the perceived middle-class bias and assumptions of regular churches. Its aims were to help the schools in their teaching of socialism. A manual was prepared for the use of teachers. It contained sample lesson plans and teaching tips to help teachers, together with suggested readings for socialist education.

SSS leadership maintained that public education should be secular. Socialist Sunday Schools were purely educational. Their rituals and songs were free of religious content. They worked in close harmony with the Labour Movement and were concerned with the spiritual and social needs of the human race with regard to daily life and conduct.

Socialist Sunday Schools, along with the Labour Church, were hindered by a lack of their own meeting spaces. They met resistance in hiring suitable meeting halls to the extent that, in 1907, London County Council evicted five branches from hired school buildings. A massive demonstration in Trafalgar Square ensued, addressed by Margaret McMillan who, with her sister, was a Christian socialist who campaigned for better education and healthcare for poor children. The Springburn branch met for many years in the Labour Party's Unity Hall in Ayr Street for lack of another venue. In 1926, Fulham Council refused the SSS permission to meet on Sundays because it was of a 'non-theological' character. Socialist Sunday Schools encountered opposition because they were 'seen as subversive and as poisoning the minds of the young people of the country with their political and anti-religious doctrines and teachings' and there were those who tried to discredit the schools by accusations of blasphemy and revolutionary teachings.

Publications

The Young Socialist was a monthly periodical published by the National Council and was first issued in Glasgow in 1901. In the September 1910 edition the editor wrote that the true socialist, whatever his religious denomination, sought fellowship, a kingdom of love and happiness, not hell. The Socialist Sunday Schools were organised with this theory at its heart and although there was no formal set of rules to be followed, there were the guidelines of morality, brotherly love, and social obligation.

 * That morality is the fulfillment of one's duty to one's neighbour.
 * That the present social system is devoid of the elements of love or justice as it ignores the claims of the weak and distressed, and is, therefore, immoral;
 * That society can be reorganised on a basis of love and justice, and that it is every man's duty to use all available social forces in bringing about that reorganisation.

There were also "Ten Commandments" to be followed which were printed in some of the editions of the hymn book.

 * 1) Love your schoolfellows, who will be your fellow workmen in life.
 * 2) Love learning, which is the food of the mind; be as grateful to your teacher as to your parents.
 * 3) Make every day holy by good and useful deeds and kindly actions.
 * 4) Honour good men, be courteous to all men, bow down to none.
 * 5) Do not hate or speak evil of anyone. Do not be revengeful but stand up for your rights and resist oppression.
 * 6) Do not be cowardly. Be a friend to the weak and love justice.
 * 7) Remember that all good things of the earth are produced by labour. Whoever enjoys them without working for them is stealing the bread of the workers.
 * 8) Observe and think in order to discover the truth. Do not believe what is contrary to reason and never deceive yourself or others.
 * 9) Do not think that he who loves his own country must hate and despise other nations, or wish for war, which is a remnant of barbarism.
 * 10) Look forward to the day when all men and women will be free citizens of one fatherland and live together as brothers and sisters in peace and righteousness.

Origins
The earliest known Socialist Sunday School in the US was launched on March 1, 1880, in New York City by Branch 14 of the Socialist Labor Party of America. Some 30 students participated at the time of the school's launch, which was lauded in the daily New Yorker Volkszeitung as an institution of great benefit to the entire German working-class neighborhood on Manhattan's East Side. The female members of Branch 14 were instrumental in the financial support of the school, which over the next two years conducted a series of concerts, performances, and fundraising social events.

Other early American Socialist Sunday Schools were launched in Chicago during the last years of the 1880s. Four such schools were identified by police officials at the time and declared by the authorities to be of "Socialistic and Anarchistic origin". Classes were conducted in German — the main language of the immigrant-dominated American socialist movement of the day — and about 500 children are believed to have attended in all.

With the memory of the Haymarket Affair still fresh, these Sunday Schools were characterized by police official Michael J. Schaack as "the most conspicuous feature of the propaganda of the Internationale in Chicago today" and condemned for their "sowing in the minds of innocent children the seeds of atheism, discontent, and lawlessness."

One Chicago SSS, the North Side Sunday School, met each week for one hour of instruction by a member of the local Turn Verein, during which the ills of the capitalist system and the proposed alternative of socialism were expounded. An 1888 front-page story in the Chicago Tribune editorialized that under the slogan "no religion and no church" children were being subjected to "an inculcation of socialistic views at an age particularly impressionable." An annual summer picnic and outing was held by the school in conjunction with the Turn Verein, attended by several hundred children ranging in age from 3 to 16.

Socialist Sunday Schools also seem to have existed in a few other major metropolitan areas, including a SSS started in Philadelphia in the fall of 1888, with six teachers and about 150 pupils present for the launch.

Additional Sunday Schools linked to the organized anarchist movement sprouted up in various American urban centers during the first decade of the 1900s, springing primarily from the so-called Modern School movement developed by the Catalan anarchist Francisco Ferrer in 1901. The Modern Schools were intended to be both instruments for self-development and social change and taught the values of cooperation, sympathy for the downtrodden, collective solidarity, anti-militarism, anti-capitalism, and opposition to the power of the centralized state. About 22 such schools were established. Although originally intended to be expanded and transformed into regular day schools, most of these radical "Modern Schools" proved to be short-lived.

Schools of the Socialist Party of America

The primary Socialist Sunday School movement in the United States was that connected with the country's largest socialist organization, the Socialist Party of America (SPA). Approximately 100 Socialist Sunday Schools were established by SPA during the first two decades of the 20th century. These institutions were intended to supplement the general education obtained by working class children in the publicly owned school system of the country. Socialist Sunday Schools of the SPA were organized in no fewer than 64 cities and towns spread across 20 states and the District of Columbia.

While schools associated with the Socialist Party were established in such Midwestern cities as Chicago and Omaha, Nebraska, the center of greatest activity was New York City and the neighboring cities of southern New Jersey. According to one scholar, the impetus for these schools came from the Workmen's Circle (Arbeiter Ring), a Yiddish language socialist fraternal benefit society. The publishers of the Socialist New Yorker Volkszeitung were quick to follow, launching a periodical to aid the effort in December 1908 called The Little Socialist Magazine for Boys and Girls. The name of the publication was changed to Young Socialists' Magazine in June 1911. By 1911 some 14 Socialist Sunday Schools were in existence in the New York metropolitan area.

The first Socialist Sunday School on the west coast was established in Oakland, California early in 1906. Coordinated by Socialist Party of California activist H.H. Lilienthal, more than 100 children were enrolled at the organization's January 28 launch, held at the headquarters facility of Local Oakland.

While precise enrollment numbers are not available, one contemporary estimated in the spring of 1911 that some 2,000 children participated in English language Socialist Sunday Schools, supplanted by others in schools for children who spoke German, Latvian, Yiddish, and other languages of the immigrant community.

Among the leaders of the Socialist Party's effort to develop Socialist Sunday Schools was Bertha Mailly, for a time Secretary of the New York State Committee, who encouraged prospective SSS teachers to read John Dewey's School and Society to provide a conceptual basis for their work. During the second decade of the 20th century the Socialist Party's "Young People's Department", headed by William Kruse, published an organizing manual for party locals seeking to establish Socialist Sunday Schools, including an extensive proposed list of books for SSS libraries.

The Socialist education movement in America was closely connected with certain of the foreign language federations of the SPA, which taught children in their native tongue. Known to have organized Socialist Sunday Schools during this period were the Finnish Socialist Federation, the Ukrainian Socialist Federation, the Hungarian Socialist Federation, and the Lettish Socialist Federation.

In tandem with the Socialist Party of America's network of Sunday Schools there existed a system of Sunday Schools conducted by the Workmen's Circle (Arbeiter Ring), a predominantly Yiddish language socialist mutual benefit organization. Founded in 1892, the Workmen's Circle was reorganized in 1901 and had grown to a membership of 6,700 by 1905. By 1924 the Workmen's Circle was considerably larger than the declining Socialist Party, counting a membership of 85,000 in nearly 700 branches spread across 38 states and Canada.

The Workmen's Circle established an educational bureau of its own in 1908 and sponsored programs for both adults and children, including some specifically designated as "Socialist Sunday Schools". Some of these Workmen's Circle schools eventually allied themselves with the closely related network of Socialist Party schools, while others retained an independent affiliation with the Jewish socialist organization which had pioneered them.

Publications
The primary publication of the Socialist Party's youth movement was a monthly magazine called Young Socialist's Magazine, established in 1908. Although it would be incorrect to say that the activities of the British Socialist Sunday Schools were the sole influence upon the American movement, British publications and experiences were closely followed by American SSS activists. American SSS workers traveled to Britain to observe the activities of the thriving school movement there, and reported their findings upon their return.

Socialist Schools in other countries
According to Kenneth Teitelbaum, a scholar of the socialist youth education movement, socialist schools for children also operated in Australia, Canada, New Zealand, Hungary, Belgium, and Switzerland.

title: Socialist Sunday School


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Norman Chandler

Norman Chandler (September 14, 1899 – October 20, 1973) was the publisher of the Los Angeles Times from 1945 to 1960.

Personal
Norman Chandler was born in Los Angeles on September 14, 1899, one of eight children of Harry Chandler and Marian Otis Chandler. His grandfather, Harrison Gray Otis, had been publisher of, the Los Angeles Times from 1881 to 1917, and his father from 1917 to 1944.

As a youth he was raised in his parents' estate on Hillhurst Avenue near the Greek Theater. He delivered copies of the Los Angeles Times in a model‐T Ford.

Chandler attended Hollywood High School, then Stanford University, where he was a member of Delta Kappa Epsilon fraternity (Sigma Rho chapter). While at Stanford, he met an athletic coed from Long Beach, who he married, Dorothy Buffum. They raised their two children, Mia and Otis Chandler on their suburban ranch in Sierra Madre. After the children grew up, they moved to a grand Italianate house on Lorraine Avenue in the Windsor Square neighborhood of Los Angeles. Through his later years, the silver‐haired, pipe-smoking, handsome Chandler was a frequent visitor to the California Club, the Bohemian Grove, and his beach house in the Dana Strand Club in Dana Point, CA.

The Los Angeles Times

After dropping out of Stanford his senior year, Chandler started working at the Los Angeles Times on a seven-year training program under his father, Harry Chandler, who had been its publisher since 1917. Norman Chandler became general manager in 1936, president in 1941 and at his father’s death in 1944, the third publisher of the newspaper.

The Times prospered under Chandler, and gained regional, as well as national, prominence. In 1947 it became the largest-circulation newspaper in Los Angeles, and in 1961 the Sunday paper had a circulation of more than one million.

Seeking to create a community-like work environment, Chandler was one of the first newspaper employers to offer benefits to his employees, including health insurance and pension plans, and to foster community spirit. His wife, too, recognized the importance of community spirit, instigating great revitalization of the culture of Los Angeles. Always one to recognize his success as coming from the success of his employees, Chandler constantly sought to create a warm, caring environment in which the individual needs of the workers and their families were always a consideration. In this way, Chandler was able to bring out the best in his employees so that the paper as a whole benefited, together with the larger community of Los Angeles, and beyond into the wider society.

Time magazine honored Chandler in 1957 by putting him on the cover.

“In the world today,” he said, “we are witnessing education and publishing rivaling the population explosion in dramatic growth. The necessities of life have always challenged man's ingenuity—now the distribution of knowledge has become the challenge of the age.”

Chandler retired as publisher in 1960, leaving the job to his thirty-year-old son Otis Chandler.

Times Mirror Corporation
The parent company of the Los Angeles Times, started by Harrison Gray Otis, was the Times Mirror Company. Under Norman Chandler's leadership, Times Mirror grew with both acquisitions and internal growth, becoming the first family-owned newspaper company to go public.

After letting his son, Otis, take over as publisher of the Times, Norman Chandler remained as chairman of the board from 1961-1968. Over the objections of his conservative family, he succeeded in getting the corporation listed on the NYSE in 1964. He then used the public shares to continue his expansion and diversification of the company, acquiring New American Library book publishers in 1960; the book publisher World Publishing Company in 1962: C.V. Mosby Company (1967), which published medical college textbooks and reference books; Harry N. Abrams — a publisher of art and photography books (1966); legal publisher Matthew Bender; and air navigation publisher Jeppesen (1961).

The company also acquired more newspapers: Newsday, The Dallas Times Herald and The Orange Coast Pilot in Costa Mesa, Calif.

Chandler also brought Times-Mirror Company into broadcasting; Times Mirror was a founding owner of television station KTTV in Los Angeles, which opened in January 1949. It became that station's sole owner in 1951, after re-acquiring the minority shares it had sold to CBS in 1948. Times-Mirror also purchased a former motion picture studio, Nassour Studios, in Hollywood in 1950, which was then used to consolidate KTTV's operations. Later to be known as Metromedia Square (then the Fox Television Center), the studio was sold along with KTTV to Metromedia in 1963.

Civic benefactor
He funded the construction of the Hollywood Palladium at a cost of $1.6 million in 1940. His wife, Dorothy Buffum Chandler, led Los Angeles' cultural revitalization in the 50s and 60s, first with the restoration of the Hollywood Bowl, then with the construction of the Los Angeles Music Center (the Dorothy Chandler Pavilion, Mark Taper Forum and the Ahmanson Theatre).

title: Norman Chandler


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David Walker (RAF administrative officer)

Air Marshal Sir David Allan Walker, (born 14 July 1956) is a Director at Alexander Mann Solutions, and a member of the Advisory Board of Auticon. He is a retired senior Royal Air Force officer and Master of the Household to the Sovereign.

RAF career
Walker was commissioned in the Administrative Branch of the Royal Air Force (RAF) on 1 September 1974. He was regraded to pilot officer on 15 July 1977 (seniority 15 October 1975), promoted to flying officer on 15 January 1978 (seniority 15 April 1976), and promoted to flight lieutenant on 15 October 1980. Walker was appointed a Member of the Royal Victorian Order (MVO) in 1992, and an Officer of the Order of the British Empire (OBE) in 1995.

Walker became Station commander at RAF Halton in 1997, Director of Corporate Communications for the RAF in 1998 and Director of Personnel and Training Policy in 2002. He went on to be Air Officer Commanding the RAF Training Group in 2003 before being seconded to Buckingham Palace in 2005 as Master of the Household to the Sovereign. Walker was knighted as a Knight Commander of the Royal Victorian Order (KCVO) in the 2011 Birthday Honours, being invested in a personal audience with Queen Elizabeth II on 13 July 2011.

Personal life
Walker is the son of Allan Walker and Audrey (née Brothwell). In 1983, he married Jane Alison Fraser Calder.


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List of Olympic medalists in tennis

Tennis was first contested as a Summer Olympic sport in the 1896 Olympic Games until 1924 (excluding 1916 due to World War I), before going on hiatus due to disputes between the International Lawn Tennis Federation and the International Olympic Committee over how to define amateur players. After two appearances as a demonstration sport in 1968 and 1984 (with a U-21 age limit), it was reinstated as a full medal sport in 1988.

Kathleen McKane Godfree (one gold, two silvers, and two bronzes) and Venus Williams (four gold, one silver) are tied as the record holders for the most Olympic medals in tennis. Serena Williams and Venus Williams won a record four gold medals. Reginald Doherty is the record holder for most medals in men's tennis (three gold and one bronze). Andy Murray is the only men's player to have won two singles gold medals.

Only on three occasions has a player defended their gold medal: Gigi Fernández and Mary Joe Fernández in women's doubles in 1992 and 1996, Serena Williams and Venus Williams in women's doubles in 2008 and 2012, and Andy Murray in the men's singles in 2012 and 2016.

Athlete medal leaders
Players currently active in bold.

Men's singles leaders
{{Legend|#ffffe6|text=†|Multiple singles medalist.}}

Women's singles leaders
{{Legend|#ffffe6|text=†|Multiple singles medalist.}}

title: List of Olympic medalists in tennis


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Wikipedia:Articles for deletion/Apotemnophilia and homeopathy

 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 --Tony Sidaway Talk 22:46, 27 August 2005 (UTC)

Apotemnophilia and homeopathy
Well, at the very best it is an attempt to give highly questionable medical advise, which would not belong into the WP. Personally, I am more inclined to simply describe the page as BS. Therefore, Delete AlexR 09:25, 20 August 2005 (UTC)
 * Delete. Sadly incomprehensible. Soo 12:27, 20 August 2005 (UTC)
 * Delete - Huh? What? PlainSight 14:05, 20 August 2005 (UTC)
 * Delete. Borderline nonsense, and adds nothing over apotemnophilia anyway.  —Simon 20:46, 20 August 2005 (UTC)
 * Delete. Dottore So 05:34, 21 August 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:
Category:Blekinge

For the present-day Swedish county, see Blekinge County.

title: Category:Blekinge


text:
User:Éric guez

Hello ! I recently discovered Wikipedia. It is wonderful ! My name is Eric Guez. I live in Lomme near Lille (France). I am 40. My passions are music, chess, art in general. Eugénie is my girlfriend. The nickname of my mother-in-law is "Lulu". I have two sisters Chantal and Jacqueline. I don't speak english fluently but I understand it. I am sorry for the mistakes I can make. My user is also 82.67.43.50. Bye !

title: User:Éric guez


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User:Ultrasound

Hi. I'm Ultrasound, and I like porn.

title: User:Ultrasound


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Robert Wightman

Robert Wightman (born December 29, 1952) is an American actor.

Biography
Wightman often works in the theater, notably in the West Coast Premier of the Tennessee Williams' play Vieux Carré, produced with Williams' blessing by Karen Kondazian and starring Ray Stricklyn. Critic Robert Osborne said both Stricklyn and Wightman gave "touching and heartbreaking performances". Wightman has appeared in two other works of Williams produced by Kondazian, Sweet Bird of Youth with Ed Harris, and the Los Angeles Drama Critics Circle Award-winning production of The Rose Tattoo, which was praised by Williams himself who said he had never seen the play better directed than by Clyde Ventura. Sylvie Drake in the Los Angeles Times singled-out "the excellent Robert Wightman" as Edgar in LATC's King Lear, and Hoyt Hilsman writing for Backstage praised his "lovely and mysterious" portrayal as Budge in the dark comedy The Day Room by Don DeLillo.

Wightman replaced Richard Thomas in the role of John-Boy Walton in the TV series The Waltons. He played the role beginning with the show's eighth season in 1979 until the end of the series in 1981. He also appeared in the role in the TV movie A Day of Thanks on Walton's Mountain in 1982. His movie credits include American Gigolo and the starring role in Stepfather III as the main character of the film, taking over the role originally played by Terry O'Quinn.

Selected filmography

 * The Waltons (1979–1981; 1982 movie)
 * American Gigolo (1980)
 * Missing Children : A Mother's Story (1982)
 * Impulse (1984)
 * Capitol (1985–86)
 * On Wings of Eagles (1986)
 * Opposing Force (1986)
 * It's a Living (1987)
 * Stepfather III (1992)
 * Matlock (1993)
 * Living in Oblivion (1995)
 * Box of Moon Light (1996)
 * Poodle Springs (1998)

title: Robert Wightman


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Wikipedia:Articles for deletion/Stupor

 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. Redwolf24 (talk) 01:14, 28 August 2005 (UTC)

Stupor
Delete dicdef that has already been transwikied to wikidictionary Cje 09:27, 20 August 2005 (UTC) Delete as per Soo. -- Kjkolb 11:06, August 21, 2005 (UTC)
 * Comment Read my original vote as per Soo and Kjkolb, unless someone can point out something significant .... --Cje 12:49, 21 August 2005 (UTC)
 * Can't really see how this article would be expanded - is there any cultural significance to stupor? Delete unless we can come up with something. Soo 12:31, 20 August 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.

title: Wikipedia:Articles for deletion/Stupor


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User talk:Wikimaniac14

What is the Philosophical Gourmet Report?
Hi Wikimaniac14, I noticed your edit to the University of Pittsburgh page, (this one), and I'm wondering if you could provide a citation for the PGR, or clarify whether you were making a joke? At first I thought it might be a tongue-in-cheek nickname for the US News rankings...

Oh, and welcome to Wikipedia! I hope you will consider creating a username and getting involved in the Wikipedia community discussions. Here are some resources to help you get started:
 * Tutorial
 * Guide to layout
 * Policies and guidelines
 * How to write a great article

I am relatively new myself, and I have found the Signpost and the Village Pump to be particularly useful, as well as the Welcome area. Mamawrites 09:28, 20 August 2005 (UTC)

 * Thanks for the quick edit to add the source! You taught me something. It was silly of me not to think of checking whether the Wikipedia had an entry for the PGR. Mamawrites 11:50, 20 August 2005 (UTC)

title: User talk:Wikimaniac14


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Category:Dalarna

For the present-day Swedish county, see Dalarna County.

title: Category:Dalarna


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User:Eric Guez

Hello ! I recently discovered Wikipedia. It is wonderful ! I am 40. I was born in Lyon where I lived until 1994. I currently live in Lomme near Lille (France). My passions are music (I am an amateur pianist), chess, art... Eugénie is my girlfriend. Eugénie, je t'adore même si l'on n'adore que D... The nickname of my mother-in-law is "Lulu",. I have two sisters : Chantal and Jacqueline (if you want to see a picture, please ). My english is not fluent but I understand it. I am sorry for the mistakes I can make. Before I create this new page, my former user name was 82.67.43.50. My contributions appear on Hydra (chess), Fritz (chess), Frank Poole, HAL 9000, ... That's all for the moment ! Bye ! --Eric Guez 23:44, 20 August 2005 (UTC)

title: User:Eric Guez


text: User:Asteq

title: User:Asteq


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Charles-François Dupuis

Charles François Dupuis (26 October 1742 – 29 September 1809) was a French savant, a professor (from 1766) of rhetoric at the Collège de Lisieux, Paris, who studied for the law in his spare time and was received as avocat in 1770. He also served on the committee that developed the French Republican Calendar.

Along with Constantin François Chassebœuf de Volney (1757–1820) Dupuis was known for developing the Christ myth theory, which argued that Christianity was an amalgamation of various ancient mythologies and that Jesus was a mythical character.

Biography
Dupuis was born in Trie-Château (in present-day Oise), the son of a schoolmaster. His precocious talents were recognized by the duc de La Rochefoucauld, who sent him to the College d'Harcourt. Dupuis made such rapid progress that, at the age of twenty-four, he was appointed professor of rhetoric at the college of Lisieux, where he had previously passed as a Licentiate of Theology. In his hours of leisure he studied law, and in 1770 he abandoned the clerical career and became an advocate. Two university discourses which he delivered in Latin were printed, and laid the foundation of his literary fame.

In 1778, he invented a telegraph with which he was able to correspond with his friend Jean-Baptiste Fortin in Bagneux, and must be considered among the first inventors of the telegraph that was perfected by Claude Chappe. The Revolution made it necessary to destroy his machine in order to avoid suspicion.

Dupuis devoted himself to the study of astronomy (his tutor was Lalande) in connection with mythology. After fifteen years of scholarly research, he produced the magnum opus entitled "Origine de tous les Cultes, ou la Réligion Universelle" (An III [1795])., a 12-volume profusely-illustrated work in quarto or octavo format. An later abridgement (1798) saw a wider circulation amongst the reading public. In Origine, he advocated the unity of the astronomical and religious myths of all nations, an aspect of the Enlightenment's confidence in the universality of human nature. In his "Mémoire explicatif du Zodiaque, chronologique et mythologique" (1806) he similarly maintains a common origin for the astronomical and religious opinions of the Greeks, Egyptians, Chinese, Persians, and Arabians. His basis was what he saw as the perfect correspondence between the signs of the zodiac and their significations had existed in Upper Egypt at a period of between fifteen and sixteen thousand years before the present time, and that it had existed only there. Subsequently, this harmony had been disturbed by the effect of the precession of the equinoxes. He therefore ascribed the invention of the signs of the zodiac to the people who then inhabited Upper Egypt or Ethiopia. His theory as to the origin of mythology in Upper Egypt led to the expedition organized by Napoleon for the exploration of that country.

He then contributed to the Journal des savants a memoire on the origin of the constellations and on the explication of myth through astronomy, which was published as a separate fascicle in 1781. He came to the attention of Frederick the Great, who appointed him secretary but died before Dupuis could take up duties in Berlin. The chair of humanity in the Collège de France having at the same time become vacant, it was conferred on Dupuis, where he taught Latin eloquence, and in 1788 he became a member of the Académie des inscriptions et belles-lettres. He now resigned his professorship at Lisieux, and was appointed by the administrators of the department of Paris one of the four commissioners of public instruction.

After the start of the French Revolution, Dupuis fled Paris for Évreux, appalled by the massacres of September 1792, only to return when he discovered he had been elected to the National Convention, where he sat on the Council of Five Hundred, and was President of the Legislative Body after the coup d'état of 18 Brumaire. He left political life in 1802.

Christ myth theory
Dupuis believed in an impersonal God that permeated everything. Charles Bradlaugh has classified Dupuis as a pantheist.

The beginnings of the formal denial of the existence of Jesus can be traced to late 18th century France, and the works of Constantin François Chassebœuf de Volney (1757–1820) and Dupuis. Volney and Dupuis argued that Christianity was an amalgamation of various ancient mythologies and that Jesus was a mythical character.

In his book, The Origin of All Religious Worship (Origine de tous les Cultes), we find this intriguing reference to Zoroaster and Eiren. Erin/Eireann is Ireland's ancient name. The God of Light and of the good principle, informs Zoroaster, that he had given to man a place of delight and abundance..

this place was called Eiren, which at the beginning was more beautiful than all the world...''

Nothing could equal the beauty of this delightful place.

Dupuis argued that ancient rituals in Syria, Egypt and Persia had influenced the Christian story which was allegorized as the histories of solar deities, such as Sol Invictus. He argued also that Jewish and Christian scriptures could be interpreted according to the solar pattern, e.g. the Fall of Man in Genesis being an allegory of the hardship caused by winter, and the resurrection of Jesus an allegory for the growth of the sun's strength in the sign of Aries at the spring equinox.

Volney argued that Abraham and Sarah were derived from Brahma and his wife Saraswati, and that Christ was related to Krishna. Volney published before Dupuis but made use of a draft version of Dupuis' work, and followed much of his argument, but at times differed from him, e.g. in arguing that the gospel stories were not intentionally created as an extended allegory grounded in solar myths, but were compiled organically when simple allegorical statements were misunderstood as history.

Reception
French Catholic librarian Jean-Baptiste Pérès wrote a satirical refutation of Dupuis's work under the title of Grand Erratum (1827), in which he maintains, in parallel to Dupuis's thesis that the cult of Christ is merely a cult of the Sun, that Napoleon (who, in reality, died a mere six years before the publication of the pamphlet) never existed, but was only a sun myth.

Awards
Dupuis was made a Knight of the Legion of Honour by decree on 25 April 1806.

title: Charles-François Dupuis


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Ross, Cromarty and Skye (UK Parliament constituency)

Ross, Cromarty and Skye was a constituency of the House of Commons of the Parliament of the United Kingdom from 1983 to 1997. The constituency elected one Member of Parliament (MP) by the first-past-the-post system of election.

It was formed by merging the former Ross and Cromarty constituency with the Isle of Skye and the Isle of Raasay areas of the former Inverness constituency.

In 1997 most of the constituency became part of the then new Ross, Skye and Inverness West constituency. An Easter Ross area became part of the Caithness, Sutherland and Easter Ross constituency.

Boundaries
Ross and Cromarty District, Skye and Lochalsh District, and the Inverness District electoral divisions of Aird North, Aird South, and Charleston.

Local government areas
1983 to 1996

From 1983 to 1996 the constituency covered the Highland districts of Ross and Cromarty and Skye and Lochalsh.

1996 to 1997
 * See also Politics of the Highland Council area

Local government districts were abolished in 1996, and the constituency became an area within the Highland unitary council area. Throughout the remaining life of the constituency Highland Council maintained area committees named for the former districts, Ross and Cromarty and Skye and Lochalsh.