text:
Talk:Czech Silesia

Translation request
From German-English translation requests: -

 * Article: de:Tschechisch Schlesien
 * Corresponding English-language article: Czech Silesia
 * Worth doing because: German has more info
 * Originally Requested by: --Tydaj 18:00, 22 July 2005 (UTC)
 * Status: In progress - Valiantis 20:19, 23 August 2005 (UTC)
 * Other notes:
 * Supported:

 * I've completed the translation from the German-language article, but I've also (hopefully) clarified a few points re: the movements back and forth of the area between different states which were a little unclear in the German article. My info is from linked articles in English and German Wikipedia. I've also slightly re-ordered and re-paragraphed as well as translated again for the sake of clarity. Valiantis 15:21, 27 August 2005 (UTC)

Difference between Czech and Austrian Silesia
The most notable difference between old Austrian Silesia and what is nowadays Czech Silesia is that the Austrian Silesia was an authonomical administrative unit in Austrian Empire (later Austro-Hungarian Empire) beetwin 1763-1782 and 1860-1918. Moreover that unit differ territorially from Czech Silesia with Hlučínsko (which was not in Austrian Silesia and is now in Czech Silesia) and Polish site of Cieszyn Silesia (where I come from btw ;) including Bielsko (especially), Cieszyn, Skoczów, Strumień, Wisła and Ustroń. The citiziens of old Austrian Silesia parts nowadays in Poland would never call it a "Czech Silesia" so the matter is mostly on personal feelings and present article quietly hurts most of inhabitants of Polish site of Cieszyn Silesia and e.g. past German-speaking citiziens of Bielitz (Bielsko). I have been also discussing it in cs:Diskuse:České Slezsko. If no one opposes I will try some day create distinct article Austrian Silesia (based on pl:Śląsk Austriacki). Regards, D_T_ G ( P  L ) 12:39, 12 March 2006 (UTC)
 * I have no objection to a new article on the historical Austrian Silesia, though I suspect that much of the information you might include is already included in the general article on Silesia. However, I do not agree that there is any offence caused to people who live in that part of former Austrian Silesia that is now in Poland. The article makes it quite clear that it is concerned with that part of Silesia that now lies in the Czech Republic; there is no suggestion that the whole of Silesia should be called Czech Silesia, and I have added three words to the introductory paragraph to make more clear in that paragraph that Czech Silesia is not identical with Austrian Silesia. The article on Silesia makes it clear that most of Silesia now lies in Poland. The Czech Silesia article itself also makes it clear that Hlučínsko was not part of Austrian Silesia and that Austrian Silesia included areas now in Poland. Bielsko/Bielitz is in Poland so mention of it is not germane to this article. Valiantis 18:58, 12 March 2006 (UTC)
 * I have never had on my mind saying that all Silesia should be called Czech Silesia, I meaned more or less that the term like Czech Silesia (...) formerly Austrian Silesia is quite improper... Maybe you're right about Silesia article. Inherently I have looked at it and added some inlines about Austrian Silesia, which was treated quite poorly, there was nothing special mentioned about not-Prussian-Silesia ;P and even seemed concealed... Freak ;) Let me greet you in local Cieszyn Silesian: pozdrawióm :) D_T_ G  ( P  L ) 19:49, 12 March 2006 (UTC)

Should this article and Zaolzie be merged ?
I fail to understand the difference between the topics of these articles. --Minorities observer (talk) 02:34, 24 August 2011 (UTC)

 * Zaolzie is only a small part of Czech Silesia, which was named only after 1919, when Czechoslovakia prevailed over Polish army in the area. Czech Silesia is larger geographical entity (formerly also political), which was named after Habsburgs lost the most of Silesia in 1748. At the time the part which was not taken over by Prussia was called Austrian Silesia, after the downfall of Austria-Hungary, this remained as Czech Silesia, part of Czechoslovakia (because it had been a part of the Czech Crown for more than 600 years). There are other articles about specific parts of Czech Silesia, such as Hlučín Region, Opava District, etc. Cimmerian praetor (talk) 07:52, 24 August 2011 (UTC)
 * This doesn't seem to be in adequation with the discussion just in the above section of the talk page about the distinction between Austrian Silesia and Czech Silesia. For an outside observer like me, this is not at all clear: "Czech Silesia" refers to an historical region of Czechoslovakia. A specific and unambiguous section should explain this, maybe a small section common to all articles about roughly the same region. --Minorities observer (talk) 07:34, 25 August 2011 (UTC)

title: Talk:Czech Silesia


text: User talk:70.112.149.117

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

title: User talk:70.112.149.117


text:
Thomas Kingo

Thomas Hansen Kingo (15 December 1634 – 14 October 1703) was a Danish bishop, poet and hymnwriter born in Slangerup, near Copenhagen. His work marked the high point of Danish baroque poetry.

Early life and education
His parents were Hans Thomsen Kingo and Karen Sørensdatter. His father was born in Crail, Scotland, and moved to Helsingør, Denmark, as a two-year old; he became a weaver of modest means. The name Kingo is a shortening of the Scottish name Kinghorn. Although his parents were not wealthy, he was sent to Frederiksborg Latin School at the age of 16 in 1650. He studied theology at the University of Copenhagen, enrolling in 1654 and graduating in 1658.

Career
Kingo started his career by working as a private tutor at Frederiksborg Castle. From 1659 he lived on the Vedbygård estate at Tissø, where he wrote some of his first poems. In 1661 he was appointed chaplain to the priest Peder Worm at Kirke Helsinge and Drøsselbjerg, and in 1668 he was ordained a minister in his hometown of Slangerup, where his poem-writing began. In 1677 Kingo was appointed bishop of the Diocese of Funen.

Poems and hymns

At first he essayed patriotic poems, but later devoted himself almost entirely to writing hymns, and in 1674 the first part of his Aandelige Siunge-Koor ("Spiritual Song Choir") appeared, followed in 1681 by a second part. This work consists of a collection of hymns, several of which are still popular in the Church of Denmark.

Charged by the government with the compilation of a new hymnbook, he edited what became known as Kingo's hymnal (Kingos Psalmebog, 1699), which contains eighty-five of his own compositions, and which is still used in various parts of Denmark and Norway. Some parts of the Danish rural population firmly held to his hymns during the Pietist and Rationalist period, contributing to their survival. The same goes for the Faroe Islands, where his hymns have been in widespread use through most of the 20th century, often sung to quite complicated folk melodies, which may, however, often be traced back to Kingo’s melody collection, or Gradual, from 1699, as described by Marianne Clausen in her magnum opus about Faroese folk singing. The original copies of his hymnals are located at the National Library of the Faroe Islands.

Though not the first Danish hymnwriter, Kingo is considered the first of importance; among 17th-century Danish poets he is generally a leading figure. His hymns are born by a forceful and often Old Testamental wrath and renunciation of the world alternating with Christian meekness and confidence. Both elements are thrown in relief by his private thrift and fighting nature. His worldly poems and patriotic songs are often long-winded and marked by outer effects but in short version he is unequalled, as in his both plain and worthy ode to naval hero Niels Juel.

Personal life
Kingo's first wife, Sille Blackenborg, to whom he had dedicated the poem "Chrysillis, mit Hjeertes Guld", died the year after their wedding in 1670; she was the widow of the priest of Kirke-Helsinge. His second wife, Johanne Lauritsdatter Lund, was 13 years older than him. His last wife, Birgitte Balslev, was 30 years old when the 60-year-old Kingo married her in 1694.

In 1679 he was admitted to the nobility and in 1682 he received his doctorate in theology. He was appointed justitsråd ('councilor of justice') in 1690.

He was plagued with a skin condition in his later years and died in Odense in 1703. He is buried in Fraugde Kirke outside of Odense. Thomas Quellinus designed an epitaph as well as an elaborate metal screen for Kingo's burial chapel in the chapel in the church. The screen was made by either Hans Hansen or Hans Hermansen, two Odense-based smiths who have signed their works HH. The screen was later transferred to Frederik Christian Kaas' burial chapel in the church.

An 1874 bust of Kingo by Theobald Stein stands on the north side of St. Knud's Cathedral in Odense. A 1911 statue of Kingo created by Viggo Jarl stands outside Frederick's Church in Copenhagen. Thomas Kingo's Church in Odense and the street Kingosgade in Copenhagen are also named in his honour.

Hymns
The website salmer.dk lists the following hymns by Kingo:
 * "Sorrig og glæde de vandre til hobe" (1681, 7 stanzas, 2 melodies)
 * "Far verden far vel" (1681, 1899, 9 stanzas, 2 melodies)
 * "Nu kom der bud fra englekor" (1689, 1852; 6 stanzas, 1 melody)
 * "Nu rinder solen op" (1674, 8 stanzas, 2 melodies)
 * "Kom, sandheds Ånd, og vidne giv" (1699 1864, 4 stanzas, 1 melody)
 * "Den klare sol går ned, det kvælder mer og mer" (1674, 7 stanzas, 1 melody)
 * "Som den gyldne sol frembryder" (1689, 9 stanzas, 1 melody)
 * "Se hvor nu Jesus træder" (1689, 1845; 10 stanzas, 2 melodies)
 * "Tak for al din fødsels glæde" (1689, 1845; 1 stanza, 1 melody)
 * "Lad tidens hjul omdrive" (1689, 1857; 2 stanzas, 1 melody)
 * "Skriv dig, Jesus, på mit hjerte" (1689/1844, 1 stanza, 1 melody)
 * "Op, glædes alle, glædes nu" (1689, 3 stanzas, 2 melodies)
 * "Rind nu op i Jesu navn" (1674, 7 stanzas, 1 melody)
 * "Rettens spir det alt er brækket" (1689, 5 stanzas, 1 melody)
 * "Gak under Jesu kors at stå" (1689. 1832-45 1951; 16 stanzas, 1 melody)
 * "Vågn op og slå på dine strenge" (1674, 5 stanzas, 1 melody)
 * "Fra verdens morgenstund udgår" (1689, 1854, 1951; 5 stanzas, 1 melody)
 * "Nu nærmer sig vor pinsefest" (1699, 11 stanzas, 2 melodies)
 * "Søde Jesus, Davids rod" (1689, 1868; 1 stanza, 1 melody)
 * "Hvor stor er dog den glæde" (1689, 6 stanzas, 2 melodies)
 * "Far verden far vel" (original, 1681, 15 stanzas, 2 melodies)
 * "Hører til I høje Himle" (1689; 8 stanzas, 1 melody)
 * "O salig påskedag" (1689, 2 stanzas, 1 melody)
 * "Nat, søvn og slum og seng, farvel" (1677, 7 stanzas, 2 melodies)
 * "O Herre Gud din lære" (1689 1854, 4 stanzas, 2 melodies)
 * "Op min sjæl thi sol er oppe" (1684, 4 stanzas, 1 melody)
 * "Morgenrøden sig udstrækker" (1684, 6 stanzas, 1 melody)
 * "Dig vandre vi så gerne med" (1689, 1853; 5 stanzas, 1 melody)
 * "O Jesus, søde Jesus, dig" (1689, 3 stanzas, 2 melodies)
 * "Mørket skjuler jorderige" (1689, 7 stanzas, 1 melody)
 * "Op, Zion, at oplukke" (1689, 1857; 2 stanzas, 1 melody)
 * "Min sol, min lyst, min glæde" (1689, 5 stanzas, 2 melodies)
 * "O gode Gud, din kærlighed" (1699, 1853; 7 stanzas, 1 melody)
 * "Det runde himlens stjernetelt" (1689, 1853; 6 stanzas, 1 melody)
 * "Over Kedron Jesus træder" (1689, 8 stanzas, 1 melody)
 * "O Jesus, gør det ved din Ånd" (1689, 1852; 6 stanzas, 1 melody)
 * "O store Gud, din kærlighed" (1699, 7 stanzas, 1 melody)
 * "Herre Jesus, kom at røre" (1699, 1850; 3 stanzas, 1 melody)
 * "Hvor dejlig skal Guds kirke stå" (1699, 8 stanzas, 1 melody)
 * "Længe haver Satan spundet" (1689, 1699; 7 stanzas, 1 melody)
 * "Ingen højhed, ingen ære" (1689, 9 stanzas, 1 melody)
 * "Sover I Hvor kan I sove" (1689, 7 stanzas, 1 melody)
 * "Mig lyster nu at træde" (1689, 1844; 5 stanzas, 1 melody)
 * "Farvel du hvilesøde nat" (1684, 5 stanzas, 2 melodies)
 * "Fryd dig i Guds behag" (1589, 7 stanzas, 1 melody)
 * "Hvor saligt var det ægtepar" (1689, 1854, 1890; 7 stanzas, 2 melodies)
 * "Alle ting er underfulde" (1689, 5 stanzas, 2 melodies)
 * "Store Gud og Frelsermand" (1689, 4 stanzas, 1 melody)
 * "Søde Jesus, jule-fyrste" (1689, 1832; 6 stanzas, 2 melodies)
 * "O Jesus, på din alterfod" (1681, 1852; 10 stanzas, 1 melody)
 * "Enhver, som tror og bliver døbt" (1689, 1843; 3 stanzas, 1 melody)
 * "Hvor lifligt er det dog at gå" (1689, 9 stanzas, 1 melody)
 * "Hvad er det for en snekke" (1689, 1857; 5 stanzas, 2 melodies)
 * "Luk øjne op, o kristenhed" (1689, 3 stanzas, 1 melody)
 * "Så skal dog Satans rige" (1689, 7 stanzas, 3 melodies)
 * "O Jesus, præst i evighed" (1689, 1850; 7 stanzas, 1 melody)
 * "O søde Gud, din kærlighed" (1699, 1837, 1853; 7 stanzas, 1 melody)
 * "O kæreste sjæl, op at våge" (1689, 6 stanzas, 1 melody)
 * "Fra Himmelen hid til os ned" (1699, 5 stanzas, 1 melody)
 * "Hvor kan jeg noksom skønne på" (1699, 1854, 7 stanzas, 1 melody)
 * "Nu ved jeg vej til Himmerig" (1699, 6 stanzas, 1 melody)
 * "Vær trøstig, Zion, Jesu brud" (1689, 6 stanzas, 1 melody)
 * "Op, sjæl, bryd søvnen af" (1689, 7 stanzas, 1 melody)
 * "O Gud, du ved og kender" (1681, 1935; 4 stanzas, 1 melody)
 * "Aldrig er jeg uden våde" (1681, 1850; 6 stanzas, 2 melodies)
 * "Tiden skrider, dagen rinder" (1684, 6 stanzas, 1 melody)
 * "O Jesus, går du da din vej" (1699, 8 stanzas, 1 melody)
 * "Lov og tak og evig ære ske dig" (1689, 3 stanzas, 1 melody)
 * "Nu bør ej synden mere" (1699, 1890; 4 stanzas, 3 melodies)
 * "Gud er Gud, før jorden skabtes" (1674, 1947; 2 stanzas, 1 melody)
 * "Sorrig og elendighed" (1681, 27 stanzas, 1 melody)
 * "O Jesus, du al nådens væld" (1699, 1951; 4 stanzas, 1 melody)
 * "Min sjæl, om du vil nogen tid" (1699, 9 stanzas, 1 melody)
 * "Vor Gud er idel kærlighed" (1699, 4 stanzas, 2 melodies)
 * "Den nåde, som vor Gud har gjort" (1699, 4 stanzas, 1 melody)
 * "Gud lade rolighed og fred" (1689, 1947; 3 stanzas, 3 melodies)
 * "Dagen nu sin afsked tager" (1677, 4 stanzas, 1 melody)
 * "Hvilestunden er i vente" (1684, 9 stanzas, 1 melody)
 * "Til hvile solen går" (1674, 8 stanzas, 2 melodies)
 * "Aftenstjernen hisset tindrer" (1684, 4 stanzas, 1 melody)
 * "Det mulmer mod den mørke nat" (1674, 5 stanzas, 1 melody)
 * "Se, hvor sig dagen atter skynder" (1674, 7 stanzas, 2 melodies)

 * Children's hymns
 * "Sorrig og glæde" (1681, 1 stanza, 1 melody)
 * "Nu rinder solen op" (1674, 1 stanza, 1 melody)

Poems

 * "Chrysillis"

title: Thomas Kingo


text:
Category:C (programming language) compilers

See also Category:C++ compilers. C++ compilers usually compile C code with no change, or only a few changes. See compatibility of C and C++ for details.


text: User talk:216.123.56.235

title: User talk:216.123.56.235


text:
Snakeplant

Snakeplant or snake plant may refer to:

 * Dracaena trifasciata, synonym Sansevieria trifasciata, also called mother-in-law's tongue
 * Nassauvia serpens
 * Turbina corymbosa

title: Snakeplant


text:
Sky Fits Heaven

"Sky Fits Heaven" is a song recorded by American singer Madonna for her seventh studio album, Ray of Light (1998). It was written and produced by Madonna and Patrick Leonard; the song also contained additional production from William Orbit, and lyrical interpretations from British poet Max Blagg's 1992 poem, What Fits?. Uncredited in the album's official liner notes, Blagg's role in the song was the subject of several publications questioning Madonna's inspiration behind the track. A remix was created by Sasha and Victor Calderone, and was released as a promotional single by Maverick and Warner Bros. on October 2, 1998.

When released, various music critics appreciated Orbit's extensive production on "Sky Fits Heaven". On a list of Madonna's best non-singles compiled by Idolator, the track was ranked at number nine and acclaimed by critic Sal Cinquemani who enjoyed its "heavenly hook". The Sasha and Victor Calderone remix reached number 41 on Billboard's Dance Club Songs chart in November 1998, despite not being released as a commercial single. "Sky Fits Heaven" was performed on Madonna's Drowned World Tour in 2001, accompanied by flying acrobats during a Japanese-inspired sequence.

Background
In 1992, poet Max Blagg's work What Fits? was used in commercials for Gap Inc., showcasing a new line of jeans worn by American actress Mädchen Amick. The poem was also used in the advertisements for Gap on NBC. Upon viewing them, Madonna contacted Blagg for obtaining permission to use the poem in her new musical material. While composing her 1998 album Ray of Light, Madonna and Blagg reached a deal which would allow the singer to include excerpts of What Fits? within her song "Sky Fits Heaven"; in exchange, Blagg would receive no credit. The lines in particular: "Sky fits heaven so ride it / Child fits mother so hold your baby tight" would be used, with the exception of the first line which would be changed to "Sky fits heaven so fly it".

Upon its initial release on Ray of Light, Daniel Frankel of E! News questioned Madonna's intentions on the track, which he found to be extremely similar to Blagg's work; Frankel was unaware of the agreement reached between the two. George Rush and Joanna Molloy from the New York Daily News first reported the incident on March 12, 1998, and claimed that "Madonna took care of the sticky issue of credit by paying Blagg" and leaving his name out of the album notes. Francesca Chapman from Philly.com summarized the report: "Madonna's muses have ranged from the Virgin Mary to porn purveyors, so it's no shock that her latest inspiration might come from... a Gap ad."

Composition and lyrics
"Sky Fits Heaven" was written and produced by Madonna and Patrick Leonard, with additional production from William Orbit. According to the sheet music published at Musicnotes.com by Alfred Publishing, "Sky Fits Heaven" is written in the key of D minor and is set in time signature of common time with a moderately fast dance beat of 126 beats per minute. Madonna's vocals range from G3 to B♭4, leading an instrumentation of a piano and a guitar. The song follows a basic sequence of Dm–Am/D–Dm–Am/D as its chord progression. According to Hrisztalina Hrisztova-Gotthardt and Melita Aleksa Varga in their book Introduction to Paremiology (2015), the singer and Leonard use pseudo proverbs to convey general messages often expressed by "real proverbs": "Hands fits giving, so do it / If the caps fits, wear it". Further discussing the track's religious themes, Madonna confessed about the inspiration surrounding both "Sky Fits Heaven" and "Shanti/Ashtangi": I feel that talking about it trivializes it. I've been studying the Cabala [sic], which is the mystical interpretation of the Torah. I've studied Buddhism and Hinduism and I've been practising yoga and obviously I know a lot about Catholicism. There are indisputable truths that connect all of them, and I find that very comforting and kind. My spiritual journey is to be open to everything. Pay attention to what makes sense, be absorbed. For me, yoga is the closest thing to our real nature.

The song itself sheds light on Eastern worship prayer through personal methodology, and spiritual connections between herself and her then-newborn daughter Lourdes. Paul Northup from Third Way noted the singer's claim that "all paths lead to God" within the lyrics: "Isn't everyone just / Traveling down their own road / Watching the signs as they go?".

Remixes and chart performance
Disc jockeys Sasha and Victor Calderone was exclusively commissioned to produce a partnered remix for "Sky Fits Heaven" in 1998. The Sasha Remix was created solely by the former while the more well known Sasha and Victor Calderone mix was composed as part of a collaboration. According to Calderone himself, he had to restructure the entire composition in order for the remix to work properly. Neither of the two musicians were able to personally meet Madonna as part of the job, which Sasha found more pressuring. Calderone would later include the finalized remix, in addition to remixes for both "Frozen" and "Ray of Light" on a demo CD released by Sony Music on October 2, 1998.

Since it was not released as a commercial single or sent for radio airplay, "Sky Fits Heaven" could not appear on any Billboard sales or airplay charts. Although the Sasha and Victor Calderone's Remix version managed to appear on Billboard's Dance Club Songs chart in 1998. The remix itself had only been released to clubs and was not physically available for purchase; however, the aforementioned version and the Sasha Remix appeared as B-side cuts on selected vinyl release of her 1998 single "Drowned World/Substitute for Love", and the respective CD single released in the United Kingdom and Japan. "Sky Fits Heaven" debuted on the chart for the week ending October 24, 1998, at number 45. The track reached its peak position at number 41, and lasted an additional three weeks on the chart before departing in its sixth week total at the bottom position at number 50.

Critical reception
Billboards Michael Paoletta appreciated Madonna for helping "shine mainstream 'light' on [the] dance genre" and admitted that he "can't help but get goose bumps" from the recording, while Rolling Stones Rob Sheffield found it "interesting". As part of reviewing Ray of Light in lieu of its fifteenth anniversary, Stephen Sears from Idolator positively stated that in addition to the album track "Skin", the two songs "sound earth-shaking on a large sound system". In Slant Magazine's list of "15 Greatest Madonna Non-Singles", Sal Cinquemani and Eric Henderson listed "Sky Fits Heaven" at number nine. Cinquemani claimed the song a marvel due to its "heavenly hook" and Orbit's impeccable production. In his book Kate Bush and Hounds of Love, Ron Moy disliked the singer's role of "guesting" on the recording, which he found "typical of the work of ...Orbit". Author Matthew Rettenmund included the song at number 16 on his list of songs released by Madonna. In August 2018, Billboard picked it as the singer's 52nd greatest song, calling it "one of the most musically ambitious tracks of 1990s Madonna, ["Sky Fits Heaven"] blends trance throb with drum n bass propulsion, ambient atmsopherics and even some light rock shredding for a strikingly buoyant soundscape. Madge's Max Blagg-inspired lyrical meditations occasionally border on the impenetrable, but the chorus lifts even higher than expected with an easily comprehended refrain that practically registers as career-defining".

Live performances
While promoting Ray of Light on February 14, 1998, Madonna performed "Sky Fits Heaven", "Shanti/Ashtangi" and "Ray of Light" at Roxy NYC nightclub. "Sky Fits Heaven" was also included on the Drowned World Tour of 2001, to support both Ray of Light, and her eighth studio album Music (2000). For the act, Madonna appeared swinging from wires in a Japanese-inspired sequence. AllMusic's Clive Young complemented the singer's live rendition of the track, and found it surprising that she "sang every note" to the audience. During the final concert held in Los Angeles at the Staples Center, Madonna's then-husband at the time, Guy Ritchie, appeared as a samurai while wearing a Los Angeles Lakers jersey. The performance of the song on August 26, 2001, at The Palace of Auburn Hills was recorded and released in the live video album, Drowned World Tour 2001.

Track listing and formats

 * CD and 12" single
 * 1) "Ray of Light" – 9:29
 * 2) "Frozen" – 11:25
 * 3) "Sky Fits Heaven" – 10:28

Credits and personnel
Management
 * WB Music Corp./Webo Girl Publishing, Inc. (ASCAP)
 * WB Music Corp./No Tomato Music (ASCAP)

Personnel

 * Madonna – vocals, songwriter, producer
 * Mark Endert – engineer
 * Jon Englesby – engineer
 * Ted Jensen – mastering
 * Patrick Leonard – songwriter, producer
 * Pat McCarthy – engineer
 * William Orbit – producer
 * David Reitzas – engineer
 * Matt Silva – engineer

Credits and personnel adapted from the album's official liner notes.

title: Sky Fits Heaven


text:
Veltins Brewery

Brauerei C & A Veltins is a brewery in the west German city of Meschede-Grevenstein. In 2015, Veltins ranked fourth among Germany's best selling beers.

History
The small guesthouse brewery of Franz Kramer opened its simple wooden gates in 1824. Clemens Veltins took over the brewery in 1852. The new name, Brauerei C & A Veltins, came from the twins Carl and Anton Veltins who took over the company from their father in 1893. Veltins brewery produces the well known Veltins Pilsener beer. Susanne Veltins has directed the company since 1994.

Veltins owns the naming rights to the football stadium Veltins-Arena of German Bundesliga club FC Schalke 04 in Gelsenkirchen. It is one of the most modern stadiums in Europe. The stadium hosted the 2004 UEFA Champions League Final and five matches in the 2006 FIFA World Cup. The Kriesel curve at the Winterberg bobsleigh, luge, and skeleton track is named after the brewery.

title: Veltins Brewery


text:
User:Friejose/Entendre

Le double entendré
I translated a user talk page entry in Greek by means of Babelfish. I was mocked. Or, at least, I'm guess I was, as a double entendré was used when discussing me. When I asked for a translation, I believe I was made fun of once more. I report (footnoted and everything), you decide:

I was hoping you would be so kind as to translate for me the comment posted in Greek on Matia's discussion page, which I have taken the liberty of reproducing below:

 * Μπενάβεις ποδανά? Ας τρέξει εμένα το δαπαλλό στο στημεταφρά του: θα βάλει νιμού και θα του βγει λόκος! :-)))[http://en.wikipedia.org/w/index.php?title=User_talk:Matia.gr&oldid=21742537#.CE.AC.CE.BB.CE.BB.CE.B1_.CE.BD.CE.AD.CE.B1

I assume the last bit is an emoticron (^_^), but I would be most obliged if you assist me with the rest. Thank you, Friejose 18:34, 24 August 2005 (UTC)
 * Is Babelfish no help?--Theathenae 19:00, 24 August 2005 (UTC)
 * Alas, I fear Babelfish may have led me astray last time, so I am going directly to the source for assistance. Unless you would like to help?  Please advise, and thanks, Friejose 19:12, 24 August 2005 (UTC)

The author was so good as to respond, although I am afeared that I was mocked once more:

"Re. your translation request: it was a reprimand of sorts, laced with some double entendre and directed to the people I was conversing with. I see no need to share it with an uninvolved third party. Thanks for your attention, nevertheless.  I feel moderately flattered by it. Chronographos 19:11, 24 August 2005 (UTC)2"

So I, of course, felt obliged to chime in:

 * Thanks for the response,fn although I am frightfully disappointed not to learn the double entendre you mention, ah, c'est la vie. Utmost apologies for being such an interloper.  – Friejose 19:23, 24 August 2005 (UTC)

Delightful, huh? Notwithstanding all this, I still don't know what this clearly personal and likely hiliarious put-down was. If you can clear it up, please do let me know.

Update; this was added recently, so extra translation brownie points for helping with these statements as well, since it's all Greek to me:

Α στο διάολο, τον αποτελείωσες τον κυβερνοκτηνίατρο! :D--Theathenae 07:26, 25 August 2005 (UTC)

TRANSLATION: Go to hell, you finished off the chief vet (or something like that, it is some form of village vernacular). REX 14:13, 26 August 2005 (UTC)

 * Ευκολάκι .... Chronographos 07:33, 25 August 2005 (UTC)

TRANSLATION: Very easy. REX 14:13, 26 August 2005 (UTC)

Sources:

 * Original postings
 * Responsa

title: User:Friejose/Entendre


text:
Talk:Rosenhan experiment

Postman
The excerpt of Neil Postman's critique at the bottom smells of postmodern claptrap, without any interesting or unusual insight into the experiment. I propose that it be removed. This was an experiment into psychiatric diagnoses, not the fluid nature of language and semantic uncertainty.

gender race and DSM-III
I would like a link that goes to the "gender, race, and DSM-III" experiment or something so that i could learn more about this experiment -Abbey-

How to use
I would like to know how to post this question and fix this thread? 189.34.0.158 (talk) 13:40, 19 January 2017 (UTC)

 * What question? You've asked a question that only mentions itself, and you haven't said what needs fixing. If you have a real question about using Wikipedia, go to the Teahouse. --Thnidu (talk) 16:11, 7 June 2017 (UTC)

psychnews
The URL given for the Mark Moran article in Psychiatric News says
 * You have reached this page in error. Please click here to return to the fulltext article.

I've corrected the link accordingly. --Thnidu (talk) 16:15, 7 June 2017 (UTC)

title: Talk:Rosenhan experiment


text:
Qizilbash

Qizilbash or Kizilbash were a diverse array of mainly Turkoman Shia militant groups that flourished in Azerbaijan, Anatolia, the Armenian highlands, the Caucasus, and Kurdistan from the late 15th century onwards, and contributed to the foundation of the Safavid dynasty in early modern Iran.

Etymology
The word Qizilbash derives from Turkish Kızılbaş, meaning "red head". The expression is derived from their distinctive twelve-gored crimson headwear (tāj or tark in Persian; sometimes specifically titled "Haydar's Crown" تاج حیدر / Tāj-e Ḥaydar), indicating their adherence to the Twelve Imams and to Shaykh Haydar, the spiritual leader (sheikh) of the Safavid order in accordance with the Imamate in Twelver doctrine. The name was originally a pejorative label given to them by their Sunni Ottoman foes, but soon it was adopted as a mark of pride.

Origins
The origin of the Qizilbash can be dated from the 15th century onward, when the spiritual grandmaster of the movement, Shaykh Haydar (the head of the Safaviyya Sufi order), organized his followers into militant troops. The Qizilbash were originally composed of seven Turkic, all Azerbaijani-speaking tribes: Rumlu, Shamlu, Ustajlu, Afshar, Qajar, Tekelu, and Zulkadar.

Connections between the Qizilbash and other religious groups and secret societies, such as the Iranian Zoroastrian Mazdaki movement in the Sasanian Empire, or

its more radical offspring, the Persian Khurramites, and Turkic shamanism, have been suggested. Of these, the Khurramites were, like the Qizilbash, an early Shi'i ghulat group and dressed in red, for which they were termed "the red ones" (, محمرة muḥammirah) by medieval sources. In this context, Turkish scholar Abdülbaki Gölpinarlı sees the Qizilbash as "spiritual descendants of the Khurramites".

Organization
The Qizilbash were a coalition of many different tribes of predominantly (but not exclusively) Turkic-speaking background united in their adherence to Safavi Shia Islam. Apart from Turkomans, the Qizilbash also included Kurds, Lurs, Persians, and Talysh after Shah Abbas's military reform in the beginning of the 17th century.

As murids (sworn students) of the Safavi sheikhs (pirs), the Qizilbash owed implicit obedience to their leader in his capacity as their murshid-e kāmil "supreme spiritual director" and, after the establishment of the kingdom, as their padishah (great king). The establishment of the kingdom thus changed the purely religious pir – murid relationship into a political one. As a consequence, any act of disobedience of the Qizilbash Sufis against the order of the spiritual grandmaster (Persian: nāsufigari "conduct unbecoming of a Sufi") became "an act of treason against the king and a crime against the state", as was the case in 1614 when Padishah Abbas the Great put some followers to death.

Beliefs
The Qizilbash adhered to heterodox Shi’i doctrines encouraged by the early Safavi sheikhs Haydar and his son Ismail I. They regarded their rulers as divine figures, and so were classified as ghulat "extremists" by orthodox Twelvers.

When Tabriz was taken, there was not a single book on Twelverism among the Qizilbash leaders. The book of the well known Iraqi scholar al-Hilli (1250–1325) was procured in the town library to provide religious guidance to the state. The imported Shi'i ulama did not participate in the formation of Safavid religious policies during the early formation of the state. However, ghulat doctrines were later forsaken and Arab Twelver ulama from Lebanon, Iraq, and Bahrain were imported in increasing numbers to bolster orthodox Twelver practice and belief.

Qizilbash aqidah in Anatolia
In Turkey, orthodox Twelvers following Ja'fari jurisprudence are called Ja'faris. Although the Qizilbash are also Twelvers, their practices do not adhere to Ja'fari jurisprudence.
 * The Qizilbash have a unique and complex conviction tracing back to the Kaysanites and Khurramites, who are considered ghulat (extremist) Shia. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash of the 16th century – a religious and political movement in Iranian Azerbaijan that helped to establish the Safavid dynasty – were "spiritual descendants of the Khurramites".
 * Among the individual revered by Alevis, two figures, firstly Abu Muslim who assisted the Abbasid Caliphate to beat Umayyad Caliphate, but who was later eliminated and murdered by Caliph al-Mansur, and secondly Babak Khorramdin, who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim, are highly respected. In addition, the Safavid leader Ismail I is highly regarded.
 * The Qizilbash aqidah, or creed, is based upon a syncretic fiqh (jurisprudence tradition) called batiniyya, referring to an inner or hidden meaning in holy texts. It incorporates some Qarmatian thoughts, originally introduced by Abu’l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī,  and later developed by Maymun al-Qāddāh and his son ʿAbd Allāh ibn Maymun, and Muʿtazila with a strong belief in The Twelve Imams.
 * Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi Turks perform their fasting duties partially in Ramadan.
 * Some beliefs of shamanism still are common among the Qizilbash in villages.
 * Qezelbash.JPG, Iran]]The Qizilbash are not a part of Ja'fari jurisprudence, even though they can be considered as members of different tariqa of Shia Islam all looks like sub-classes of Twelver. Their conviction includes Batiniyya-Hurufism and "Sevener-Qarmatians-Isma'ilism" sentiments.
 * They all may be considered as special groups not following the Ja'fari jurisprudence, like Alawites who are in the class of ghulat Twelver Shia Islam, but a special Batiniyya belief somewhat similar to Isma'ilism in their conviction.

Composition

Among the Qizilbash, Turcoman tribes from Eastern Anatolia and Iranian Azerbaijan who had helped Ismail I defeat the Aq Qoyunlu tribe were by far the most important in both number and influence and the name Qizilbash is usually applied exclusively to them. Some of these greater Turcoman tribes were subdivided into as many as eight or nine clans, including:
 * Ustādjlu (Its origins reach back to the Begdili)
 * Rūmlu (Its name means the one who originates from the Roman land i.e. Anatolia.)
 * Shāmlu (The most powerful clan during the reign of Shah Ismail I. Its name means the one who originates from Sham i.e. the Levant.)
 * Dulkadir (Arabic: Dhu 'l-Kadar)
 * Afshār
 * Qājār
 * Takkalu

Other tribes – such as the Turkman, Bahārlu, Qaramānlu, Warsāk, and Bayāt – were occasionally listed among these "seven great uymaqs". Today, the remnants of the Qizilbash confederacy are found among the Afshar, the Qashqai, Turkmen, Shahsevan, and others.

Some of these names consist of a place-name with the addition of the Turkish suffix -lu, such as Shāmlu or Bahārlu. Other names are those of old Oghuz tribes such as the Afshār, Dulghadir, or Bayāt, as mentioned by the medieval Karakhanid historian Mahmud al-Kashgari.

The non-Turkic Iranian tribes among the Qizilbash were called Tājīks by the Turcomans and included:
 * Tālish
 * The Lurs
 * Siāh-Kuh (Karādja-Dagh)
 * certain Kurdish tribes
 * certain Persian families and clans

The rivalry between the Turkic clans and the Persian nobles was a major problem in the Safavid kingdom. As V. Minorsky put it, friction between these two groups was inevitable, because the Turcomans "were no party to the national Persian tradition". Shah Ismail tried to solve the problem by appointing Persian wakils as commanders of Qizilbash tribes. The Turcomans considered this an insult and brought about the death of 3 of the 5 Persians appointed to this office – an act that later inspired the deprivation of the Turcomans by Shah Abbas I.

Beginnings
The rise of the Ottomans put a great strain on the Turkmen tribes living in the area, which eventually led them to join the Safavids, who transformed them into a militant organisation, called the Qizilbash (meaning "red heads" in Turkish), initially a pejorative label given to them by the Ottomans, but later adopted as a mark of pride. The religion of the Qizilbash resembled much more the heterodox beliefs of northwestern Iran and eastern Anatolia, rather than the traditional Twelver Shia Islam. The beliefs of the Qizilbash consisted of non-Islamic aspects, varying from crypto-Zoroastrian beliefs to shamanistic practises, the latter which had been practised by their Central Asian ancestors.

However, a common aspect that all these heterodox beliefs shared was a form of messianism, devoid of the restrictions of the Islam practiced in urban areas. Concepts of divine inspiration and reincarnation were common, with the Qizilbash viewing their Safavid leader (whom they called morshed-e kamel, "the Perfect Guide") as the reincarnation of Ali and a manifestation of the divine in human form. There were a total of seven major Qizilbash "tribes", each named after an area they identified themselves with; the Rumlu presumably came from Rum (Anatolia); the Shamlu from Sham (Syria); the Takkalu from the Takkeh in southeastern Anatolia; the Ostajlu from Ostaj in the southern Caucasus. It is uncertain if the Afshar and Qajar were named after an area in Azerbaijan, or after their ancestors. All these tribes shared a common lifestyle, language, faith, and animosity towards the Ottomans.

In the 15th century, Ardabil was the center of an organization designed to keep the Safavi leadership in close touch with its murids in Azerbaijan, Iraq, Eastern Anatolia, and elsewhere. The organization was controlled through the office of khalīfāt al-khulafā'ī who appointed representatives (khalīfa) in regions where Safavi propaganda was active. The khalīfa, in turn, had subordinates termed pira. The Safavi presence in eastern Anatolia posed a serious threat to the Ottoman Empire because they encouraged the Shi'i population of Asia Minor to revolt against the sultan.

In 1499, Ismail, the young leader of the Safavi order, left Lahijan for Ardabil to make a bid for power. By the summer of 1500, about 7,000 supporters from the local Turcoman tribes of Asia Minor (Anatolia), Syria, and the Caucasus – collectively called "Qizilbash" by their enemies – rallied to his support in Erzincan. Leading his troops on a punitive campaign against the Shīrvanshāh (ruler of Shirvan), he sought revenge for the death of his father and his grandfather in Shīrvan. After defeating the Shīrvanshāh Farrukh Yassar and incorporating his kingdom, he moved south into Azarbaijan, where his 7,000 Qizilbash warriors defeated a force of 30,000 Aq Qoyunlu under Alwand Mirzā and conquered Tabriz. This was the beginning of the Safavid state.

By 1510, Ismail and his Qizilbash had conquered the whole of Iran and the Republic of Azerbaijan, southern Dagestan (with its important city of Derbent), Mesopotamia, Armenia, Khorasan, Eastern Anatolia, and had made the Georgian kingdoms of Kartli and Kakheti his vassals. Many of these areas were priorly under the control of the Ak Koyunlu.

In 1510 Shah Ismail sent a large force of the Qizilbash to Transoxiania to fight the Uzbeks. The Qizilbash defeated the Uzbeks and secured Samarkand at the Battle of Marv. However, in 1512, an entire Qizilbash army was annihilated by the Uzbeks after Turcoman Qizilbash had mutinied against their Persian wakil and commander Najm-e Thani at the Battle of Ghazdewan. This defeat put an end to Safavid expansion and influence in Transoxania and left the northeastern frontiers of the kingdom vulnerable to nomad invasions, until some decades later.

Battle of Chaldiran
Meanwhile, the Safavid dawah continued in Ottoman areas – with great success. Even more alarming for the Ottomans was the successful conversion of Turcoman tribes in Eastern Anatolia, and the recruitment of these well-experienced and feared fighters into the growing Safavid army. To stop Safavid propaganda, Sultan Bayezid II deported large numbers of the Shi'i population of Asia Minor to Morea. However, in 1507, Shah Ismail and the Qizilbash overran large areas of Kurdistan, defeating regional Ottoman forces. Two years later, the Qizilbash defeated the Uzbeks at Merv in Central Asia, killing their leader Muhammad Shaybani and destroying his dynasty. His head was sent to the Ottoman sultan as a warning.

In 1511, a pro-Safavid revolt known as the Şahkulu rebellion broke out in Teke. An imperial army that was sent to suppress it was defeated. Ismail sought to turn the chaos within the Ottoman Empire to his advantage and moved the border westwards in Asia Minor. The Qizilbash defeated a large Ottoman army under Koca Sinan Pasha. Shocked by this heavy defeat, Sultan Selim I, the new ruler, decided to invade with a force of 200,000 Ottomans. In addition, he ordered the persecution of Alevis and massacred its adherents in the Ottoman Empire.

On 20 August 1514 (1st Rajab 920 A.H.), the two armies met at Chaldiran in northwestern Iran. The Ottomans, who were equipped with both firearms and cannon, were reported to outnumber the Qizilbash as much as three to one. The Qizilbash were badly defeated; casualties included many high-ranking Qizilbash amirs as well as three influential ulamā.

This defeat destroyed Shah Ismail's belief in his own invincibility and divine status. It also fundamentally altered the relationship between the murshid-e kāmil and his murids (followers).

The deprivation of the Turcomans
Ismail I tried to reduce the power of the Turcomans by appointing Iranians to the vakil office. However, the Turcomans did not like having an Iranian to the most powerful office of the Safavid Empire and kept murdering many Iranians who were appointed to that office. After the death of Ismail, the Turkomans managed to seize power from the Iranians, they were however, defeated by Tahmasp I, the son of Ismail who got rid of the Turcomans.

For almost ten years after the Battle of Chaldiran, rival Qizilbash factions fought for control of the kingdom. In 1524, 10-year-old Shah Tahmasp I, the governor of Herat, succeeded his father Ismail. He was the ward of the powerful Qizilbash amir Ali Beg Rūmlū (titled "Div Soltān) who was the de facto ruler of the Safavid kingdom. However, Tahmasp managed to reassert his authority over the state and over the Qizilbash.

During the reign of Shah Tahmasp, the Qizilbash fought a series of wars on two fronts and – with the poor resources available to them – successfully defended their kingdom against the Uzbeks in the east, and against the arch-rivals of the Safavids – the Ottomans – in the west. With the Peace of Amasya (1555), peace between Safavids and Ottomans remained for the rest of Tahmasp's reign. During Tahmasp' reign, he carried out multiple invasions in the Caucasus which had been incorporated in the Safavid empire since Shah Ismail I and for many centuries afterward, and started with the trend of deporting and moving hundreds of thousands of Circassians, Georgians, and Armenians to Iran's heartlands. Initially only solely put in the royal harems, royal guards, and several other specific posts of the Empire, Tahmasp believed he could eventually reduce the power of the Qizilbash, by creating and fully integrating a new layer in Iranian society with these Caucasian elements and who would question the power and hegemony of the tribal Qizilbash. This included the formation of a military slave system, similar to that of the neighboring Ottoman Empire – the Janissaries. Tahmasp's successors, and most importantly Shah Abbas I (r. 1588–1629), would significantly expand this policy when during the reign of Abbas I alone some 200,000 Georgians, 300,000 Armenians and many tens of thousands of Circassians were relocated to Iran's heartlands. By this creation of a so-called "third layer" or "third force" in Iranian society composed of ethnic Caucasians, and the complete systematic disorganisation of the Qizilbash by his personal orders, Abbas I eventually fully succeeded in replacing the power of the Qizilbash, with that of the Caucasian ghulams. These new Caucasian elements (the so-called ghilman / غِلْمَان / "servants"), almost always after conversion to Shi'ism depending on given function would be, unlike the Qizilbash, fully loyal only to the Shah. This system of mass usage of Caucasian subjects continued to exist until the fall of the Qajar dynasty.

The inter-tribal rivalry of the Turcomans, the attempt of Persian nobles to end the Turcoman dominance, and constant succession conflicts went on for another 10 years after Tahmasp's death. This heavily weakened the Safavid state and made the kingdom vulnerable to external enemies: the Ottomans attacked in the west, whereas the Uzbeks attacked the east.

In 1588, Shah Abbas I came to power. He appointed the Governor of Herat and his former guardian and tutor, Alī Quli Khān Shāmlū (also known as Hājī Alī Qizilbāsh Mazandarānī) the chief of all the armed forces. Later on, events of the past, including the role of the Turcomans in the succession struggles after the death of his father, and the counterbalancing influence of traditional Ithnāʻashari Shia Sayeds, made him determined to end the dominance of the untrustworthy Turcoman chiefs in Persia which Tahmasp had already started decades before him. In order to weaken the Turcomans – the important militant elite of the Safavid kingdom – Shah Abbas further raised a standing army, personal guard, Queen-Mothers, Harems and full civil administration from the ranks of these ghilman who were usually ethnic Circassians, Georgians, and Armenians, both men and women, whom he and his predecessors had taken captive en masse during their wars in the Caucasus, and would systematically replace the Qizilbash from their functions with converted Circassians and Georgians. The new army and civil administration would be fully loyal to the king personally and not to the clan-chiefs anymore.

The reorganisation of the army also ended the independent rule of Turcoman chiefs in the Safavid provinces, and instead centralized the administration of those provinces.

Ghulams were appointed to high positions within the royal household, and by the end of Shah Abbas' reign, one-fifth of the high-ranking amirs were ghulams. By 1598 already an ethnic Georgian from Safavid-ruled Georgia, well known by his adopted Muslim name after conversion, Allahverdi Khan, had risen to the position of commander-in-chief of all Safavid armed forces. and by that became one of the most powerful men in the empire. The offices of wakil and amir al-umarā fell in disuse and were replaced by the office of a Sipahsālār, commander-in-chief of all armed forces – Turcoman and Non-Turcoman – and usually held by a Persian (Tādjik) noble.

The Turcoman Qizilbash nevertheless remained an important part of the Safavid executive apparatus, even though ethnic Caucasians came to largely replace them. For example, even in the 1690s, when ethnic Georgians formed the mainstay of the Safavid military, the Qizilbash still played a significant role in the army. The Afshār and Qājār rulers of Persia who succeeded the Safavids, stemmed from a Qizilbash background. Many other Qizilbash – Turcoman and Non-Turcoman – were settled in far eastern cities such as Kabul and Kandahar during the conquests of Nader Shah, and remained there as consultants to the new Afghan crown after the Shah's death. Others joined the Mughal emperors of India and became one of the most influential groups of the Mughal court until the British conquest of India.

Afghanistan
Qizilbash in Afghanistan primarily live in urban areas, such as Kabul, Kandahar or Herat. Some of them are descendants of the troops left behind by Nadir Shah. Others however were brought to the country during the Durrani rule, Zaman Shah Durrani had a cavalry of over 100.000 men, consisting mostly of Qizilbash Afghanistan's Qizilbash held important posts in government offices in the past, and today engage in trade or are craftsmen. Since the creation of Afghanistan, they constitute an important and politically influential element of society. Estimates of their population vary from 30,000 to 200,000.

Sir Mountstuart Elphinstone described the Qizilbash of Kabul in the beginning of the 19th century as "a colony of Turks," who spoke "Persian, and among themselves Turkish." Described as learned, affluent, and influential, they appear to have abandoned their native Turkish language in favour of Persian, and became "in fact Persianized Turks". Lady Florentia Sale (wife of Sir Robert Henry Sale) and Vincent Eyre – both companions of Sir Mountstuart Elphinstone – described the Qizilbash of Afghanistan also as "Persians, of Persian descent, or descendant of the Persians, wearing a red cap".

The influence of the Qizilbash in the government created resentment among the ruling Pashtun clans, especially after the Qizilbash openly allied themselves with the British during the First Anglo-Afghan War (1839–1842). During Abdur Rahman Khan's massacre of the Shi'i minorities in Afghanistan, the Qizilbash were declared "enemies of the state and were persecuted and hunted by the government and by the Sunni majority.

The former national anthem (2006-2021) of Afghanistan mentioned Qizilbash as an ethnic group in the third line of third stanza.

Iran
Following Shah Abbas's gradual replacement of the Qizilbash in the Safavid military and administrative ranks, and the persecution they faced at the hands of his and Shah Safi's policies, the Qizilbash started to turn and rebel against the Safavids. This then lead to the empire adopting more classical Twelver beliefs and it cooperating with Shi'i scholars in combatting Qizilbash doctrines, eventually causing their decline in favour of a more orthodox interpretation of Twelver Shi'ism.

Bulgaria, Greece and Romania
A strip of land from Babadag in Romania until Dimetoka in Greece is the land of Qizilbash nowadays. This strip includes a part of eastern Bulgaria, including cities as Dobruja and Silistre. Most of the Qizilbash settled in Dobruja in large numbers, either voluntarily or by being deported there from Anatolia by the Ottoman authorities between the 15th and 17th centuries. Qizilbash communities are also present in Ludogorie (Deliorman).

The Qizilbash conceal their real identity, outwardly professing to be orthodox Sunnis to their Turkish or Bulgarian neighbours, or alternatively claim to be Bektashis, depending who is addressing them. According to the 1992 census, there were 85,773 Shiites in Bulgaria.

Syria/Lebanon
Between the late seventeenth century and 1822, the term "Qizilbash" was also used in Ottoman administrative documents to identify Twelver (Imami) Shiites in what is today Lebanon. The Ottomans were aware they had no link to the Anatolian or Iranian Qizilbash, employing the term only as a means to delegitimize them or justify punitive campaigns against them. In the early eighteenth century, a part of northern Lebanon is even described as the "Kızılbaş mukataa" tax district.

Turkey
In Turkey, there is a community of so-called Alevis, which were formed out of Qizilbash groups in Anatolia in the 16 th century. Historically, however, it wouldn't be appropriate to use the term Alevi to describe these groups, seeing as it was originally used for descendants of Ali, the fourth Rashidun Caliph. In the 19 th century, the term was also used in Turkey to refer to the Qizilbash, who were seen as heretics by the Sunni majority. Alevism in Turkey is present among the Turkish, Kurdish, as well as the Zaza population. Yet, despite speaking Kurdish and Zaza natively, many of the Alevi tribes still use Turkish as a liturgical language. The Kurdish Alevis are known locally by the term Kızılbaş, associating them with the Qizilbash in the Safavid dynasty, although their exact origins are unclear and subject to debate. Among Bektashis, Kızılbaş is used to refer to groups that are not initiated into the Bektashi order but have similar beliefs. These groups are looked down upon by initiated members of the tariqa.

In the second half of the 19 th century, a Western interest in the origins and political orientations of the Qizilbash sparked, resulting in them becoming the target of Western missionaries, who believed that they held Christian views about Jesus. The Qizilbash weren't hostile towards these missionaries and, according to missionary reports, some were willing to listen to their message. In turn, the Ottoman authorities responded by making more efforts to classify the Qizilbash as Muslims, though the Qizilbash did not always accept these efforts, such that they would openly decline them at times. Despite such adversarial interactions, a clear picture of how these groups perceived their relations with the Ottoman government or the Western missionaries has not yet been established. Hans-Lukas Kieser talks about an "Alevi renaissance" which, according to him, took place in the Tanzimat period, as well as later, after the Young Turk Revolution. There are some doubts, though, whether this term is appropriate, due to the scarcity of sources and the diversity of the various Qizilbash-groups. "It has been reported that, among the Ottoman Turks, kızılbaş has become something of a derogatory term and can be applied to groups that aren't necessarily associated with the Kazilbash of Central Asia. The Bektaşi in Turkey are often referred to as Kızılbaşi."

General sources

 * Yves Bomati and Houchang Nahavandi,Shah Abbas, Emperor of Persia,1587–1629, 2017, ed. Ketab Corporation, Los Angeles, ISBN 978-1595845672, English translation by Azizeh Azodi.

title: Qizilbash


text:
Cam Ranh

Cam Ranh is a city in Southern Khánh Hòa Province, in the South Central Coast region of Vietnam.

History
Cam Ranh, known in the ancient Ede language as Kăm Mran, is a land closely associated with the development of the Champa culture. Since ancient times, Cam Ranh has been an important military and economic location of the Champa kingdom. During this period, Cam Ranh was a bustling commercial center, with many merchants from neighboring countries coming to trade. The land of Cam Ranh was also home to many ethnic minorities, primarily Cham, Ede, and Raglai people.

In 1939, the French colonial government established the Ba Ngòi Administrative Agency, which was subordinate to the Khánh Hòa province. This agency included parts of the Vĩnh Xương and Ninh Thuận districts. During this period, Cam Ranh was built by the French into an important military base, with many fortifications being built, including Cam Ranh Airport.

After 1954, Cam Ranh became a part of the Khánh Hòa province of South Vietnam. The South Vietnamese government continued to develop Cam Ranh into an important military base, with many new facilities being built, including Cam Ranh Military Station.

In the Vietnam War, Cam Ranh was a major military stronghold of the United States and the South Vietnamese government. The US military built Cam Ranh Air Base into a major military base, with many fortifications being built.

After 1975, Cam Ranh was renamed Cam Ranh town, which is subordinate to the Khánh Hòa province. On December 23, 2010, the Government issued Resolution 65/NQ-CP to establish the city of Cam Ranh based on the entire area and population of Cam Ranh town.

Geography
It is the second-largest city in the province, after Nha Trang. It is located on Cam Ranh Bay. As of 2009 the city had a population of 121,050 and covered an area of 316 km2.

Infrastructure

 * Cam Ranh International Airport
 * Ba Ngòi Port

Climate
Cam Ranh has a tropical savanna climate (Köppen climate classification: As).

title: Cam Ranh