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Ásatrúarfélagið

Ásatrúarfélagið (, Ásatrú Fellowship), also known simply as Ásatrú, is an Icelandic religious organisation of heathenry (in Iceland also called Ásatrú, "ás faith"). It was founded on the first day of summer in 1972, and granted recognition as a registered religious organization in 1973, allowing it to conduct legally binding ceremonies and collect a share of the church tax. The Allsherjargoði is the chief religious official.

The organization was led by farmer and poet Sveinbjörn Beinteinsson from 1972 until his death in 1993. During most of this period membership did not exceed 100 people and after the initial enthusiasm faded, there was little activity. The time of the next high priest, Jörmundur Ingi Hansen (1994–2002), saw considerable growth and activity, including the design of an Ásatrú burial ground. These trends have continued under the present high priest, musician Hilmar Örn Hilmarsson (2003–present), and as of 1 January 2018, the organization has 5770 registered members, about one third of whom are women. Since 2002, the number of registered members has grown annually from 8% (2006–2007) to 21% (2011–2012).

Ásatrúarfélagið does not have a fixed religious dogma or theology, but the high priests have tended towards a pantheistic worldview. The central ritual is the communal blót feast, but the priests (goðar) also conduct name-giving ceremonies, coming of age rituals, weddings, and funerals. The organization has on some occasions taken a stance on political issues, including abortion, gay marriage, the separation of church and state, and environmental issues. The organisation is a founding member of the European Congress of Ethnic Religions.

Origins
The idea to found a folk religious organization came about in late winter 1972 in discussions in a café in Reykjavík. The four men who would become the organization's early leaders and ideologues were Sveinbjörn Beinteinsson, a farmer and a traditionalist poet, Jörmundur Ingi Hansen, a jack of all trades and a prominent person in the Reykjavík hippie movement, Dagur Þorleifsson, a journalist and active member of the Reykjavík theosophy lodge, and Þorsteinn Guðjónsson, leader of Félag Nýalssinna, an organization devoted to the theories of Helgi Pjeturss.

Sveinbjörn Beinteinsson described the founding of Ásatrúarfélagið as based on a belief in hidden forces in the land and connected to "the desire that Icelanders could have their own faith, and nourish it no less than imported religions". Dagur Þorleifsson emphasized that the religion constituted a movement back to nature, seeking refuge from the ills of industrial civilization. One observer traces the origins of the organization to the countercultural and religious waves of the time, as well as to nationalism and the widespread Icelandic interest in spiritism, theosophy, and elves.

The Ásatrú organization was formed on the First Day of Summer 1972 in a meeting at Hótel Borg. In a meeting shortly thereafter Sveinbjörn was chosen as chairman and dubbed allsherjargoði.

Recognition
Shortly before Christmas 1972, Sveinbjörn Beinteinsson and Þorsteinn Guðjónsson visited Ólafur Jóhannesson, minister of justice and ecclesiastical affairs, and expressed interest in registering Ásatrúarfélagið as an official religious organization. The minister at first believed that the request was a joke but when Sveinbjörn and Þorsteinn told him that they were serious he requested additional paperwork. According to Sveinbjörn, shortly after he and Þorsteinn exited the ministry, the lights in the center of town went out due to a thunderstorm, leaving the minister sitting in the dark. The newspaper Vísir wrote about this in a jocular tone, noting that "the representatives of the Ásatrúarmenn got rather vague answers from the minister, — and apparently that's what Thor the thunder god thought as well, because as the visit was at an end and the minister stood up to follow the guests to the door there was a terrible thunder in the center of Reykjavík, causing damage close to the office of the ministry".

Sigurbjörn Einarsson, Bishop of Iceland, recommended to the ministry that the organization not be granted recognition. In a written opinion, later published, the bishop said that the Icelandic constitution granted everyone a right to "found organizations to serve god" and that this assumed a monotheistic outlook. Sigurbjörn cited the opinion of legal scholar Einar Arnórsson, published in 1912, that "polytheistic religious organizations founded [in Iceland] would therefore not be protected by the constitution". Sigurbjörn further criticized the application for not including the declaration of an individual stating that he would assume the leadership of the organization. He criticized the organization for having vague teachings and for not including clear documents on them. He also said that the organization had no dedicated house of worship.

In Sigurbjörn's opinion, the most significant effort to revive Germanic folk religion happened in Nazi Germany and was connected to the racial ideology of that regime. He said that the present applicants had hitherto considered themselves followers of the Nýall theories of Helgi Pjeturss and that these theories contained the same racial elements as the Nazi ideology. The bishop expressed concern over the possible moral teachings of an Ásatrú organization, in particular as regarded individualism, polygamy and security of person. Finally he said that the group applying for recognition was small, consisting of 21 individuals. Morgunblaðið, Iceland's biggest daily newspaper, declared its agreement with the bishop in an editorial. The paper stated that the Christian faith was the "basis of Icelandic society" and that "Christ is enough, though he was not enough for Hitler, Stalin or their followers".

In the Asatruers' reply to the bishop's criticism, they argued that even Christianity had some polytheistic elements and that Ásatrú could include a belief in a Supreme Being. They denied any association with national socialism and argued that it was doubtful that the Third Reich had any genuine Asatruers while it was certain that a number of Christian sects had cooperated with the Nazis.

Ásatrúarfélagið was officially recognized as a religious organization by the Icelandic government in May 1973. This gives it the legal right to perform marriages and other ceremonies and also entitles it to a share of the church tax in proportion to its number of adult members.

In the Althing, Halldór Blöndal and Magnús Jónsson, members of the Independence Party, requested an explanation for why Ólafur Jóhannesson had given legal recognition to Ásatrúarfélagið. The minister defended his decision on the grounds that the constitution granted freedom of association and freedom of religion. Magnús Jónsson argued that the constitution applied freedom of religion only to monotheistic religions and that the recognition of an organization practicing polytheism and idol worship was thus an illegal act. The minister countered that legal scholars had debated whether the clause applied to polytheism.

In 1975, the Althing changed the law in a way that made it more difficult for new religious organizations to gain recognition.

First allsherjargoði (1972-1993)
On 5 August 1973, Ásatrúarfélagið held the first public outdoor blót (plural same as singular) in Iceland since public blót were forbidden by law in the year 1000. The event was held at Sveinbjörn Beinteinsson's farm at Dragháls in pelting rain below a plaster statue of the god Thor made by Jörmundur Ingi Hansen. The blót was described by the newspaper Vísir as "vigorous and energetic" while Sigurður A. Magnússon commented that the historic significance of the event had not been matched by the quality of the ceremony, "It could hardly have been simpler or more pedestrian".

Ásatrúarfélagið had received extensive media coverage even in its very early formative stages and by the time of the first public blót that attention extended to foreign media and had become disproportionate to the scale of the event with about as many journalists as participants attending.

Early on, the organization had ambitious plans for building a temple, getting a burial ground, and dividing the land into goðorð, led by individual goðar (a nomenclature borrowed from the political system of the Icelandic Commonwealth). However, membership in the organization did not increase as quickly as these goals would have necessitated. In 1973, Ásatrúarfélagið had 58 registered members, in 1974 it had 70, and in 1976 it had 77. As its leaders realized that the organization's more ambitious goals could not be quickly achieved, the society settled down to a low level of activity. In 1983, a blót had not been held for three years, but one was arranged to provide the makers of a documentary with material.

By the mid-1980s, membership in the organization started to rise every year. In 1985 there were 74 members and by 1992 membership had risen to 119. At that point the organization decided that the time had come for increased activity. The same year, Sveinbjörn Beinteinsson published his autobiography.

Sveinbjörn Beinteinsson acted as allsherjargoði from 1972 until his death in December 1993. He lived a simple life on a farm without modern luxuries. A popular grandfatherly figure, he was "a little eccentric and shy in his role as a media spokesman". He left a lasting impression in people's minds.

Second allsherjargoði (1994–2002)
In late 1993, Sveinbjörn Beinteinsson died and in 1994, elections were held for a new allsherjargoði. The candidates were Jörmundur Ingi Hansen and Haukur Halldórsson. Jörmundur Ingi ran on a platform of continuity while Haukur promised more innovation. Jörmundur Ingi won with 59 votes against 34.

While Jörmundur was, like Sveinbjörn, an older man knowledgeable in ancient literature, he differed from his predecessor in his greater skill at dealing with the media. Jörmundur's time as allsherjargoði saw a rapid rise in membership in the organization, going from 172 in 1994 to 628 in 2002. Jörmundur's time also saw an increase in the percentage of women members, going from 13% in 1994 to 21% in 2002.

In 1999, the organization achieved one of its oldest goals of having a burial ground of its own. The burial ground was designed by Jörmundur Ingi and the first burial took place the same year.

In the summer of 2000, on the occasion of the 1000 year commemoration of the Christianisation of Iceland, the Icelandic state and the Church of Iceland organized a celebration at Þingvellir. Ásatrúarfélagið had its own annual blót at Þingvellir at the same time, leading to conflict over the use of facilities with some underlying ideological tensions. In the end, more than 1000 people participated in Ásatrúarfélagið's summer event, more than in any previous ceremony by the organization.

In 2000, Ásatrúarfélagið passed the Buddhist Association of Iceland and the Icelandic Bahá'i Community to become Iceland's largest non-Christian religious organization.

The growth of the organization brought with it increased complexity and internal disputes.

Third and fourth allsherjargoðar (2002–present)
In 2002, the board of directors sacked Jörmundur and installed Jónína Kristín Berg (born 1962) as temporary allsherjargoði. In 2003, musician Hilmar Örn Hilmarsson (born 1958), was chosen as allsherjargoði. As of 2018, he remains in office. The demographic trends of previous years have continued. The number of members went from 628 in 2002 to 4126 in 2018 (from 0.20% to 1.18% of the population of Iceland) while the percentage of women has gone from 21% in 2002 to 33% in 2018.

In 2006, the Ministry of Justice increased the number of Ásatrú priests allowed to conduct legally binding ceremonies (vígsluréttindi) from two (the allsherjargoði and his substitute) to five. Two of those five priests are women. As of 2018, there are 10 priests who are officially allowed by the government to conduct legally binding ceremonies.

Beliefs and theology
The website of Ásatrúarfélagið (as of 2009) defines Ásatrú as belief "in the Icelandic/Nordic folklore, the spirits and entities the folklore represents, in addition to gods and other beings from the Nordic pantheism".

From the beginning, Ásatrúarfélagið has not had any fixed religious dogma or theology. Individual members have various beliefs (there are, for example, a number of Wiccan members). Though members are not expected to follow the lead of any religious authority, all the high priests have publicly expressed their personal beliefs at one point or another.

Sveinbjörn Beinteinsson summarized his religious convictions in his autobiography, saying that he had not a simple religious conviction but a "somewhat unquiet faith".

"My faith is based on a constant search but I don't search frantically. It's no use to rush out into space to search for some gods there, if they want to have anything to do with me, they will come. I have often become aware of them, but I don't rush after them or shout at them. I have gotten to know them a bit in myself and also in other people. ... Primarily it is the effects of the great force felt by everyone that make me religious. ... The most remarkable thing about faith is that it gives us growth, the possibility to grow and thrive. And humility cannot be neglected. Without it we cannot live to any useful degree, though of course it has its particular place. But a man who is completely without it is a madman."

In a 1992 interview, Jörmundur Ingi Hansen expressed his views on various theological subjects, including the nature of the gods and the basis of his Ásatrú beliefs.

"From my perspective, the world is split into two in its nature, divided into constructive forces, the æsir, and the destructive forces which we call jötnar. ... Ásatrú or heathenry is basically only to realize this dichotomy and to decide to side with the æsir. The best way to do that, in my opinion, is to be self-consistent, live in harmony with nature, associate with it with respect and to submit to the public order. ... The gods shape the dwelling places of people, the earth and the solar system out of the material that already exists. To that extent we can look on the forces of nature as the gods themselves and to a large extent that is what people did in antiquity."

In a 1996 interview, Jónína K. Berg said:

"Ásatrú is a pantheistic belief. The earth, the air and the water has great value to us. We are a part of the earth and not its masters."

In a 2003 interview, Hilmar Örn Hilmarsson summarized his faith.

"I believe in a higher power which appears to us in the multiplicity of nature and of human life. We have manifestations of certain primal forces which we regard as gods and we have a division in the roles of the gods. These are powers that are visible, half-visible and sometimes invisible. One could have a long scholarly discussion on the role of individual gods, but in the end this is a question of a feeling for the different aspects of life."

"Monotheism is one truth for the masses, but polytheism is many truths for the individual."

- Hilmar Örn Hilmarsson, interviewed in 2010

Blót and other rituals

The central ritual performed by Ásatrúarfélagið is the communal blót feast. A blót starts with a goði hallowing the ceremony with a certain formula and declaring a truce between all present. This is followed by the reciting or chanting of verses from the Poetic Edda. Next, a drinking horn is passed around and participants drink to the gods, the wights, and the ancestors. Libations are offered. This initial part of the ceremony, often conducted outdoors, is followed by a communal feast, typically indoors. The feast is often accompanied by musical performances or other forms of entertainment.

In the early days of the movement, the founders were asked whether they conducted ritual slaughter of animals during blót. The general response was that while this would not be morally problematic it was not practical. Sveinbjörn Beinteinsson commented:

"No, for the simple reason that we can't be bothered. It's far easier to just get a carcass so that's what we do. In earlier times it was normal to slaughter the animal in place because people couldn't store meat. But in modern circumstances it's completely unnecessary and too much trouble."

Nevertheless, during the first public blót "a sympathizing visual artist brought along a live cock and had it beheaded in the kitchen, while the lamb was being cooked".

Ásatrúarfélagið has since stated that it rejects the use of Ásatrú as a justification for animal sacrifice, as well as for militarism and supremacy ideology.

The four main blót are Jólablót ("Yule blót") on the winter solstice, Sigurblót ("Victory blót") on the First Day of Summer, Sumarblót ("Summer blót") on the summer solstice, and Veturnáttablót ("Winter Nights blót") on the First Day of Winter. The organization also holds Þorrablót and individual goðar hold local blót on various occasions.

Other rituals include name-giving ceremonies, siðfesta (a coming of age ritual), weddings and burials. The first Ásatrú name-giving ceremony took place in November 1973. Sveinbjörn Beinteinsson performed the first Ásatrú wedding ceremony in August 1977, marrying Dagur Þorleifsson and Ingibjörg Hjartardóttir. Since 1999, the organization has its own burial ground and several burials have taken place.

As a part of the Jólablót, children light candles to celebrate the rebirth of the sun. The organization has intermittently run a Sunday school and a youth group.

Main hof
In 2005, a decision was made to sell the organization's property. The property had increased substantially in value since it was bought in 1998. The profit from the sale made building a temple (referred to by the organisation in Icelandic as a hof) a realistic option and an application for a plot of land was sent to the Reykjavík city council. Processing of the application took longer than the organization had hoped for due to political instability in Reykjavík. In January 2008, a plot of land was finally granted in Öskjuhlíð, a wooded hill in Reykjavík "The temple will be built into the surrounding cliffs and overlooks the beautiful Nauthólsvík beach. Its design is timeless; being neither contemporary nor reminiscent of the Viking era." Ásatrúarfélagið commissioned five architects to present proposals for a temple building. Those were ready in September 2008. The organization lost a substantial amount of money in the collapse of the Icelandic banks in October 2008 but proceeded with study of different options for a temple building. The architect Magnús Jensson was chosen; it was announced in February 2015 that the temple construction would start in early 2015, and in 2016 that the temple would be completed in 2017. However, technical problems led to a temporary halt in 2017, and at that time completion was not expected until 2018.

Ásheimar
Árni Sverrisson, a member of Ásatrúarfélagið, built a hof at his farm Efri Ás in Skagafjörður from 2010 to 2014. The project started as a small building which eventually grew to 80 square meters. The building was constructed with stone and turf walls, a wooden framework and a turf covered roof. It was named Ásheimar and consecrated by the goði Jóhanna Harðardóttir in 2014.

Politics and activism
While the first few decades of Ásatrúarfélagið saw it embracing a strongly conservative and purportedly far-right ideology, this influence in the religion has declined over time. Two years after its formation, in June 1974, Ásatrúarfélagið issued a press release opposing the legalization of abortion and recommending strict punishment for distributors of narcotics. In April 1975, there was another press release opposing abortion, this time noting that the battle for legalization of abortion could be "traced to international movements opposed to the Nordic nations and in particular to the Nordic race". A few days later, Sveinbjörn Beinteinsson stated that this latter press release did not have its origins in any legal meeting of Ásatrúarfélagið and only represented the private opinions of its author.

In the following years, Ásatrúarfélagið mostly did not involve itself in political questions, though individual members did. Having been unable to advance his racial ideology within Ásatrúarfélagið, Þorsteinn Guðjónsson in 1982 founded a separate organization, Norrænt mannkyn ("Nordic Race"), to lobby for the reduction of immigration and banning of abortion. Sveinbjörn Beinteinsson was active in the peace movement, erecting a níðstöng against nuclear weapons in 1985.

Summarizing her 1991 study of Germanic folk religion, literary scholar Stefanie von Schnurbein describes Ásatrúarfélagið as a "mix of individualistic anarchists, atheistic church opponents, and racist spiritualists". In a 2001 study of Ásatrú in Iceland, anthropologist María Erlendsdóttir disagreed, pointing out that von Schnurbein's field research included only two interviews with members of the organization and arguing that this was "not enough to give sound grounds to her accusations". She further argued that "the heavy accusations of Von Schnurbein contradict certain clues that Ásatrúarfélagið has an open mind to people of other cultures and races" and concluded that "Icelandic paganism in contemporary society has strong roots within folk belief and literary tradition".

In a 2000 study of Ásatrúarfélagið, religious studies scholar Michael Strmiska noted that while "Ásatrú movements in America and Scandinavia have been known to espouse racist and Neo-Nazi ideology", he was "not aware of any member of Icelandic Ásatrú espousing such sentiments or ideology".

Since early on, environmentalism has been important to members of Ásatrúarfélagið and the organization has been active in environmentalist causes. In October 2003, Hilmar Örn Hilmarsson erected a níðstöng against the Kárahnjúkar Hydropower Plant. Jóhanna G. Harðardóttir, a goði, wrote on the occasion: "We have come to call upon gods and good wights. We intend to ask for mercy for our land and we intend to erect a níðstöng to those who dishonor their mother, the earth."

In 2003, Sigurjón Þórðarson, an active member of Ásatrúarfélagið and a goði, was elected to the Althing for the Liberal Party. When asked if his faith shaped the way he approached laws and the structure of government he replied: "I'm in favour of separating faith and law, but I do think that faith marks the individual."

Since 2007, Ásatrúarfélagið participates in forest reclamation in Heiðmörk with the Icelandic Forestry Association.

In more recent decades, the organization has fought for the right to marry gay couples.

Ásatrúarfélagið has also fought for the separation of church and state, and for a share in a fund currently only accessible to the National Church. The Church supports the latter effort. Ásatrúarfélagið cooperates on issues of common concern with other Icelandic religious organizations, in particular the Reykjavík Free Church.

In August 2014, Ásatrúarfélagið issued a statement against the abuse of their name and their religion: We strongly oppose any attempt by individuals to use their association with the Ásatrúarfélag of Iceland to promote attitudes, ideologies and practices rejected by the leadership of the Ásatrúarfélag. We particularly reject the use of Ásatrú as a justification for supremacy ideology, militarism and animal sacrifice. It should also be known that visitors have no authority to speak on our behalf. There is no advisor to the Ásatrúarfélag and there is no spokesman other than our allsherjargoði. We respectfully request that visitors not claim any such authority based on their association with us.

title: Ásatrúarfélagið


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Peverell

Peverell (anciently Weston Peverell) is a neighbourhood of Plymouth in the English county of Devon. The 2001 Census estimated the population as 6,455, increasing dramatically to 13,553 at the 2011 census.

History
The area was originally part of the manor of Weston, listed in the Domesday Book of 1086 as the 73rd of the 107 holdings of Juhel de Totnes (died 1123/30), Feudal baron of Totnes. It was later acquired by the Peverell family of Ermington in Devon, after which it became known as "Weston Peverell" to distinguish it from other similarly named places. It passed via the heiress Amicia Peverell to her husband Nicholas Carew (died 1311) of Carew Castle in Pembrokeshire and of Moulsford in Berkshire, the founder of the prominent and widespread Carew family of Devon and Cornwall. (see Baron Carew, Earl of Totnes, Carew baronets) The manor of Weston Peverell was later subdivided.

Description
Two of the main roads are named Peverell Park Road and Weston Park Road. The area now consists mostly of Edwardian terraced houses, but also includes schools and a number of churches. Peverell borders Central Park, often known as "the green lung" of Plymouth which is a very popular recreational area for Plymothians.

Peverell is seen by residents and real estate agents as a safe solid and central area with a good quality housing stock and few social problems.

The terms on which the land was sold for development at the turn of the twentieth century stipulated that no licensed premises (pubs), should be built on the land, as the seller was a strict abstainer. For a very long time there were no licensed premises in the area until the Roam Brewing Company Taproom opened in 2019 on the site on Weston Park Road, of an eighteenth century brewery. The long absence of pubs resulted in the district having a residential atmosphere, with very few problems apart from traffic (and parking) problems associated with its proximity to the local football club, Plymouth Argyle.

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

title: Peverell


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Missale Aboense

Missale Aboense was the first book printed for Finland. As its name suggests, it was a prayer book used for Mass. It follows the tradition of the Dominican liturgy, which around the year 1330 was adopted as the official liturgy of the See of Turku. This poor bishopric could not afford to have its own missal printed, but its Dominican tradition came to the rescue.

At the same time as the Missale Aboense was printed, a simultaneous printing appeared for the Dominican order's needs elsewhere in the Scandinavian countries. In the Missale Aboense the only main difference from this were the necessary local features of the Turku See in the Calendar of Saints.

At that time there were no printing shops in Finland. (The first one, in the Royal Academy of Turku, was established in 1642.) The Missale was commissioned by Bishop Konrad Bitz from the Lübeck printer Bartholomeus Ghotan. Bitz dated his introduction to the book, Turku, 17 August 1488, and it was published in the same year. The Missale was printed on both parchment and paper. This firstborn of Finnish literature ran to some 550 folio pages. With regard to beauty of typography, it still competes successfully for a leading place among Finnish books. A facsimile edition of the work was brought out in 1971 and 1988.

title: Missale Aboense


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Glebe Park

Glebe Park may refer to:

 * Glebe Park, Brechin, a football stadium in Brechin, Scotland
 * Glebe Park, Canberra, a public park in Canberra, Australia

title: Glebe Park


text:
Talk:Fort McCoy (Wisconsin)

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 4 September 2019 and 18 December 2019. Further details are available on the course page. Student editor(s): Tynenmj9041. Peer reviewers: Rippaj5583, Graham Patrick Thomas.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 21:42, 16 January 2022 (UTC)

List of Units?
I would like some help with finding a list of all the units that operate in the base (not counting units that are from elsewhere).--Shink X 15:18, 25 July 2007 (UTC)

WikiProject Military history/Assessment/Tag & Assess 2008
Article reassessed and graded as stub. --dashiellx (talk) 20:11, 29 April 2008 (UTC)

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Morons
I’ll just wait until you publish your next military propaganda article on local news media, dummies. 216.26.121.50 (talk) 19:39, 6 January 2022 (UTC)

title: Talk:Fort McCoy (Wisconsin)


text:
Ropivacaine

Ropivacaine (rINN) is a local anaesthetic drug belonging to the amino amide group. The name ropivacaine refers to both the racemate and the marketed S-enantiomer. Ropivacaine hydrochloride is commonly marketed by AstraZeneca under the brand name Naropin.

History
Ropivacaine was developed after bupivacaine was noted to be associated with cardiac arrest, particularly in pregnant women. Ropivacaine was found to have less cardiotoxicity than bupivacaine in animal models.

Contraindications
Ropivacaine is contraindicated for intravenous regional anaesthesia (IVRA). However, new data suggested both ropivacaine (1.2-1.8 mg/kg in 40ml) and levobupivacaine (40 ml of 0.125% solution) can be used, because they have less cardiovascular and central nervous system toxicity than racemic bupivacaine.

Adverse effects
Adverse drug reactions (ADRs) are rare when it is administered correctly. Most ADRs relate to administration technique (resulting in systemic exposure) or pharmacological effects of anesthesia, however allergic reactions can rarely occur.

Systemic exposure to excessive quantities of ropivacaine mainly result in central nervous system (CNS) and cardiovascular effects – CNS effects usually occur at lower blood plasma concentrations and additional cardiovascular effects present at higher concentrations, though cardiovascular collapse may also occur with low concentrations. CNS effects may include CNS excitation (nervousness, tingling around the mouth, tinnitus, tremor, dizziness, blurred vision, seizures followed by depression (drowsiness, loss of consciousness), respiratory depression and apnea). Cardiovascular effects include hypotension, bradycardia, arrhythmias, and/or cardiac arrest – some of which may be due to hypoxemia secondary to respiratory depression.

Postarthroscopic glenohumeral chondrolysis
Ropivacaine is toxic to cartilage and their intra-articular infusions can lead to Postarthroscopic glenohumeral chondrolysis.

Treatment of overdose
As for bupivacaine, Celepid, a commonly available intravenous lipid emulsion, can be effective in treating severe cardiotoxicity secondary to local anaesthetic overdose in animal experiments and in humans in a process called lipid rescue.

title: Ropivacaine


text:
User talk:MattGibson

Welcome!
Hi MattGibson, and a warm welcome to Wikipedia! I hope you have enjoyed editing as much as I did so far and decide to stay. Unfamiliar with the features and workings of Wikipedia? Don't fret! Be Bold! Here's some good links for your reference and that'll get you started in no time!

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title: User talk:MattGibson


text:
User talk:Vladislav Voronin~enwiki

Welcome!
Hi Vladislav Voronin, and a warm welcome to Wikipedia! I hope you have enjoyed editing as much as I did so far and decide to stay. Unfamiliar with the features and workings of Wikipedia? Don't fret! Be Bold! Here's some good links for your reference and that'll get you started in no time!

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- Mailer Diablo 13:11, 24 August 2005 (UTC)

Image Tagging Image:Russian Emblem.jpg
Thanks for uploading Image:Russian Emblem.jpg. I notice it currently doesn't have an image copyright tag, so its copyright status is therefore unclear. Please add a tag to let us know its copyright status. (If you created/took the picture then you can use to release it under the GFDL. If you can claim fair use use  .)  If you don't know what any of this means, just let me know on the image description page where you got the images and I'll tag them for you. Otherwise, see Image copyright tags for the full list of copyright tags that you can use. Thanks so much. --feydey 18:59, 27 August 2005 (UTC)

the picture Russian Emblem was made by one of our modder, nicknamed Liamh. :) Vladislav Voronin 14:51, 28 August 2005 (UTC)

Your account will be renamed
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Renamed
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title: User talk:Vladislav Voronin~enwiki


text:
Karl Miller

Karl Fergus Connor Miller FRSL (2 August 1931 – 24 September 2014) was a Scottish literary editor, critic and writer.

Biography
Miller was born in the village of Loanhead, Midlothian, and was educated at the Royal High School of Edinburgh and Downing College, Cambridge, where he studied English; he was a Cambridge Apostle. He became literary editor of The Spectator and the New Statesman. Miller resigned from the latter over a disagreement with the magazine's editor Paul Johnson, over the extent to which the literary pages treated difficult subjects and also Johnson's disapproval of The Beatles and their fans.

He was then editor of The Listener (1967–73) and subsequently of the London Review of Books, which he founded, from 1979 to 1992. He was also Lord Northcliffe Professor of Modern English Literature and head of the English Department at University College London from 1974 to 1992.

Death
Miller died on 24 September 2014, at the age of 83.

Works

 * Poetry from Cambridge 1952–4. Oxford, 1955 (editor)
 * Writing in England Today: the last fifteen years. London: Penguin, 1968 (editor)
 * Memoirs of a Modern Scotland. London: Faber, 1970 (editor)
 * Cockburn's Millennium. London: Duckworth, 1975 (a biography of Henry Cockburn, which won Miller the James Tait Black Memorial Prize)
 * Doubles: Studies in Literary History. Oxford: Oxford University Press, 1985 (criticism)
 * Authors. Oxford: Clarendon, 1989
 * Rebecca's Vest: a memoir. London: Hamish Hamilton, 1993
 * Boswell and Hyde. London: Syrens, 1995
 * Dark Horses: an experience of literary journalism. London: Picador, 1998 (memoir)
 * Seamus Heaney in conversation with Karl Miller. London: BTL, 2000
 * Electric Shepherd: a likeness of James Hogg. London: Faber, 2003 (biography)
 * Tretower to Clyro: essays. London: Quercus, 2011

Reviews

 * Murray, Tom, Review of Electric Shepherd: A Likeness of James Hogg, in Colton, Julian & Murray, Tom (eds.), The Eildon Tree, Issue 10: Winter 2004, Scottish Borders Council, Selkirk, pp. 4 & 5

title: Karl Miller


text:
Talk:Holy Roller (American football)

NPOV?
"The officials did not think the illegal actions were obvious enough to call a penalty so the play ended in a touchdown."

 * This sentence needs to be rewritten or deleted, as it seems to violate NPOV. 66.234.220.195 (talk) 21:23, 20 February 2008 (UTC)
 * The whole paragraph should be rewritten. Along with the NPOV issue it is hard to understand.130.156.30.59 (talk) 17:33, 23 February 2008 (UTC)

NPOV
I am removing the parenthetical after Kenny Stabler referring to him as the most underrated quarterback ever. This statement violates NPOV policies. Encyclodoc (talk) 16:49, 13 April 2008 (UTC)

Immaculate Deception
The anonymous editor, 68.100.17.234, removed the reference to the "Immaculate Deception" based purely on original research:
 * "Inaccurate Deception is how the Raiders describe the Immaculate Deception, never heard it used by Charger fans ever!"

A Google search returns many references to the Chargers and the Immaculate Deception, particularly at Charger fan forums. I have returned the reference with a citation to a history page (at a ticket-selling web site) that mentions the Immaculate Deception. Rsduhamel (talk) 16:35, 20 September 2009 (UTC)

Broken Link
The link to NFL.com in the third reference is broken. QLFixBoy (talk) 20:59, 30 September 2009 (UTC)

 * Thanks. I looked around NFL.com for where that article might have gone, but could find it no where.  I removed the ref and relaced it with a "citation needed" tag.  Thanks for the heads up.  -- Jayron  32  02:57, 1 October 2009 (UTC)

Aftermath or Consequence?
One thing that I think would be helpful, and I believe it's germane, would be to describe the subsequent rule change that was put in place to address the ambiguous situation this play engendered. (The rule I'm referring to states that in the last two minutes of either half, the only offensive player who may recover and advance a fumble is the player who fumbled. This is commonly referred to as the "Holy Roller Rule," or the "Dave Casper Rule" but that's probably too anecdotal to include in the article.) I guess the difficulty would be to find a reference that documents that the rule change came about as a result of controversy over the play. Any opinions? QLFixBoy (talk) 22:21, 1 October 2009 (UTC)

Record fixed
Apparently someone tinkered with the W-L record. I fixed it. Article may have to be locked to prevent vandalism. 108.38.55.77 (talk) 03:10, 20 August 2012 (UTC)

Video Link
The link in the references portion of the page to the video of the play on the NFL website takes you to a video that is no longer available. — Preceding unsigned comment added by 94.13.186.91 (talk) 21:19, 6 October 2013 (UTC)

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title: Talk:Holy Roller (American football)


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Wikipedia:Articles for deletion/List of songs where nonsense words constitute the entire lyrics

 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. I think the differences between the various rename suggestions (including straight retention) are fairly moot, so I won't move it. You can take it WP:RM or just be bold. -Splash 00:03, 31 August 2005 (UTC)

List of songs in which the lyrics are exclusively nonsensical words
Really, how many of these could there possibly be? Al 13:11, August 24, 2005 (UTC)
 * Comment. This would be a great list... if there were actually any songs to put on it.  I would suggest that the page be kept if someone can find some songs to list, or deleted if nobody contributes any songs before this vote finishes.  --Quintin3265 13:15, 24 August 2005 (UTC)
 * Further suggestion. Why not rename this list List of songs where nonsense words comprise a significant portion of the entire lyrics if it is kept to address Proto's concerns?  Or would there be too many songs to list?  --Quintin3265 15:09, 24 August 2005 (UTC)
 * List of songs which incorporate nonsense lyrics would be a better name. But I still don't like lists.  Grr to lists. Proto t c 15:37, 24 August 2005 (UTC)
 * Change vote to keep and rename. After looking around, I've decided that lists aren't that bad.  List of sex positions, for example, is one of the most visited articles on Wikipedia.  Regardless of the purient interest some people may have in that subject, it's a list that is useful to many people nonetheless.
 * Agree with Quintin3265. I remember a song called Din Daa Daa by George Krantz. The whole lyrics are: "Din daa daa, don doo doo. Pappa rappa pappa rappa." — J I P | Talk 13:37, 24 August 2005 (UTC)
 * Well, we already have List of English songs whose title includes nonsense-words, so this list isn't impossible to populate. Keep. --Several Times 13:51, 24 August 2005 (UTC)
 * keep and expand. Verifiable and interesting, if extremely short at the moment. Brighterorange 14:16, 24 August 2005 (UTC)
 * Delete, useless listcruft. Very, very few songs would get on this list; even Scatman John (sca ba dap be boop ba doo bop diddly bam diddly bam bam biddly bo, or whatever it was) had his choruses in English. Proto t c 14:28, 24 August 2005 (UTC)
 * Additional - if we do keep this (for the love of God I hope not), it should be moved to List of songs entirely comprised of nonsense words as a better name (although still the same awful topic). Proto t c 15:39, 24 August 2005 (UTC)
 * Delete, not encyclopedic. Radiant_ >|<  14:41, August 24, 2005 (UTC)
 * Delete. Listcruft. android  79  15:09, August 24, 2005 (UTC)
 * Keep. I just added a few more songs to the list, and I'm sure others will too if they see this.  This topic is of particular interest to me. Dr Ellipso 16:02, 24 August 2005 (UTC)
 * Keep, I can think of two others of the top of my head which I will add after my dinner. - Mgm|(talk) 16:37, August 24, 2005 (UTC)
 * Delete though I'd comment that more than a few Cocteau Twins tracks would make this list longer. No, I'm not adding any. Tonywalton  | Talk 16:49, 24 August 2005 (UTC)
 * Keep but bring the title to within convention. I'm about to add a song myself. :) - Lucky 6.9 17:00, 24 August 2005 (UTC)
 * Comment I just found Nonsense verse. Maybe this could fit in there somehow.
 * Comment I'm leaving this one to you guys a-wee bop-a boodle, a whum pum doo, (ah') boogie woogie, (ah') bee bop doo. Alf 19:32, 24 August 2005 (UTC)

 * Delete Un-maintainable list of dubious value. --PhilipO 20:08, August 24, 2005 (UTC)
 * I'd beg to differ. First someone says there's not enough songs to fill the list, now you say it's unmaintainable. I think an expandable list with (currently) 14 songs isn't anywhere near unmaintainable. - Mgm|(talk) 08:22, August 25, 2005 (UTC)
 * Keep Interesting Artical, more then enough songs to be kept    Guerberj 20:27, 24 August 2005 (UTC)
 * Keep, why shouldn't users be able to find exampls of songs where nonsense words constitute the entire lyrics? Kappa 21:10, 24 August 2005 (UTC)
 * Keep as per Kappa Trollderella 21:18, 24 August 2005 (UTC)
 * Keep - I've added two more (none of you thought of Mahna-mahna???) and fixed the page layout. There are now 14 songs on the list. Grutness...  wha?  03:09, 25 August 2005 (UTC)
 * Delete, per Proto. Nandesuka 13:06, 25 August 2005 (UTC)
 * Rename to 'List of songs in which the lyrics are exclusively nonsensical words' ArcTheLad 00:56, 26 August 2005 (UTC)
 * Rename as per ArcTheLad -- SCZenz 21:36, 26 August 2005 (UTC)
 * Keep and Rename as per ArcTheLad and SCZenz. Y0u (Y0ur talk page) (Y0ur contributions) 22:43, August 26, 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Talk:Johnson Wax Headquarters

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Talk:Israel Summer Time

Israeli daylight savings law
Should this be moved to Israeli daylight savings law... as of now I see no reason that it would be a proper noun. gren グレン 13:13, 24 August 2005 (UTC)

I agree. Unless the law is actually called "Israeli Daylight Savings Law, it should be moved to its more grammatical correct twin. Jabberwalkee_

Deleted sentence
I deleted this sentence, "Eventually, one hopes that the new law will be reflected in various timekeeping software, including even that published by Microsoft." because it is not neutral.

Moved to Daylight Saving Law
and corrected all references in article--Jabberwalkee 16:48, 4 February 2006 (UTC)
 * Since it isn't actually called this and discusses the previous law, and discuss summer time in general, I moved it to "Israel Summer Time" after European Summer Time (see edit summary for more). Epson291 (talk) 20:24, 16 March 2009 (UTC)

Pesach
Using this rule it turns out that the beginning of DST is usually before Pesach. Exceptions in the 21 century: 2013, 2051, 2067, 2078, 2089, 2097. -- 08:53, 11 July 2007 81.1.221.74

Edit by affected company
I did an edit to the name of my company listed in the article to fix the case (from LinGNU to Lingnu). I was not the one to introduce the link in the first place, I merely performed the technical edit of fixing the name. Still, in the interest of full disclosure, I list it here. Shachar (talk) 14:21, 30 March 2008 (UTC)

Apparent ambiguity?
Page has ... on the Sunday between Rosh Hashanah ... and Yom Kippur .... Rosh Hashanah is 1 Tishrei and Yom Kippur is 10 Tishrei. There are 8 days in between, hence there may apparently be TWO Sundays in between, on 2 & 9 Tishrei.

That seems in need of explanation, here and maybe to the Knesset.

There is no ambiguity if Rosh Hashanah is for this purpose taken as 1 & 2 Tishrei.

82.163.24.100 (talk) 13:26, 5 July 2008 (UTC)

The same comment applies to but  has At the last Sunday before 10th of Tishrei. I suggest a check with Hebrew authority. 82.163.24.100 (talk) 21:22, 7 July 2008 (UTC)
 * Indeed. Rosh Ha-Shana is always celebrated two days: 1st and 2nd of Tishre. There is always one Saturday between Rosh Ha-Shana and Yom Kippur, and it even has a special name in Jewish tradition: Shabbat Shuva. 132.66.38.197 (talk) 11:56, 8 July 2018 (UTC)

Non-perpetual
As the period now begins on the Gregorian Calendar and finishes on the Hebrew Calendar, and the Hebrew and Gregorian years differ in average length, the given Rules cannot hold in perpetuity. The mean lengths of Summer Time and of Winter Time will steadily drift on opposite directions, and eventually one will become negative. 82.163.24.100 (talk) 19:12, 30 October 2008 (UTC)
 * Nope. The hebrew calendar has leap years in order to correct this. This problem would happen with the islamic calendar.--ZealousGnome (talk) 10:09, 10 June 2011 (UTC)

Article needs to be updated with latest law (November 2012)
On 6 November 2012, the Israeli Parliament changed the daylight saving time law so that Israel’s daylight saving time will run an average of 193 days a year, compared to 182 under the former law. This means that Yom Kippur will now be included in the period of daylight saving time.

Source: http://www.haaretz.com/news/national/despite-shas-pressure-knesset-extends-israel-s-daylight-saving-time.premium-1.475375 — Preceding unsigned comment added by Jrose6 (talk • contribs) 13:23, 6 November 2012 (UTC)

Article needs to be updated, please
New law has passed, extending IST to the last Sunday on October. — Preceding unsigned comment added by 109.65.160.130 (talk • contribs) 18:30, July 10, 2013 (UTC)

Why Friday/Sunday?
I assume there is a religious reason for not changing the clock during the night from Friday to Saturday, i.e. early on Saturday morning. Perhaps changing the clock on Shabbat is not allowed as it would be work.

But why doesn't summer time start and end on the same weekday, say early on Friday morning (which would be the start of a two-day weekend in the Jewish calendar)?

--212.183.121.21 (talk) 00:00, 29 October 2017 (UTC)
 * I couldn't find an authorized answer to this question, so I can only offer a reasonable guess - Until the early 1990s, the change of time occurred always on the night between Saturday and Sunday. Arie Deri, the Minister of the Interior at the time, told the Israeli press and the Knesset that he received a lot of complaints about sleep deprivation on the night before the beginning of a new working week. Since Friday night was out of the question for religious considerations (he himself is ultra-orthodox), he decided spring forward on Friday. But since there were no complaints about the opposite change during fall, he left it on Sunday, and this practice became a tradition. Nevertheless, the newest statute says the move forward is on the Friday before the last Sunday in March, in order to keep the gap with Europe permanent (always two days before Europe). 132.66.38.197 (talk) 11:56, 8 July 2018 (UTC)

Palestine?
The official name is Israel Summertime, but it looks like someone politic-oriented wanted to spread fakes — Preceding unsigned comment added by 77.126.7.119 (talk) 19:48, 3 May 2020 (UTC)

title: Talk:Israel Summer Time


text:
Mir Damad

Mir Damad (c. 1561 – 1631/1632), known also as Mir Mohammad Baqer Esterabadi, or Asterabadi, was a Twelver Shia Iranian philosopher in the Neoplatonizing Islamic Peripatetic traditions of Avicenna. He also was a Suhrawardi, a scholar of the traditional Islamic sciences, and foremost figure (together with his student Mulla Sadra) of the cultural renaissance of Iran undertaken under the Safavid dynasty. He was also the central founder of the School of Isfahan, noted by his students and admirers as the Third Teacher (mu'alim al-thalith) after Aristotle and al-Farabi.

Philosophy
His major contribution to Islamic philosophy was his novel formulation regarding gradations of time and the emanations of the separate categories of time as descending divine hypostases. He resolved the controversy of the createdness or uncreatedness of the world in time by proposing the notion of huduth-e-dahri (atemporal origination) as an explanation grounded in Avicennan and Suhrawardian categories, whilst transcending them. In brief, excepting God, he argued all things, including the earth and all heavenly bodies, share in both eternal and temporal origination. He influenced the revival of al-falsafa al-yamani (Philosophy of Yemen), a philosophy based on revelation and sayings of prophets rather than the rationalism of the Greeks, and he is widely recognized as the founder of the School of Isfahan, which embraced a theosophical outlook known as hikmat-i ilahi (divine wisdom).

Mir Damad’s many treatises on Islamic philosophy include Taqwim al-Iman (Calendars of Faith, a treasure on creation and divine knowledge), the Kitab Qabasat al-Ilahiyah (Book of the Divine Embers of Fiery Kindling), wherein he lays out his concept of atemporal origination, Kitab al-Jadhawat and Sirat al-Mustaqim. He also wrote poetry under the pseudonym of Ishraq (Illumination). He also wrote a couple of books on mathematics, but with secondary importance.

Among his many other students besides Mulla Sadra were Seyyed Ahmad-ibn-Reyn-al-A’bedin Alavi, Mohammad ibn Alireza ibn Agajanii, Qutb-al-Din Mohammad Ashkevari and Mulla Shams Gilani.

Mir Damad's philosophical prose is often accounted as being among the most dense and obtusely difficult of styles to understand, deliberately employing as well as coining convoluted philosophical terminology and neologisms that require systematic analysis and detailed commentary. He was called Mir Damad (Groom of the King) because he married Shah Abbas's daughter and hence his fame was based on that event.

Architecture
Mir Damad was also the architect of the Masjide Shah (Shah Mosque) in Isfahan which employed highly advanced mathematical calculations which required the knowledge of the speed of sound at that time. The geometry of the dome is as such that all sound dissipated from the base will echo in hundreds of carefully calculated and masterly executed interior corners of the dome which will ultimately collide in the center of the dome. The geometrical analysis of the dome is of absolute sophistication and the design of the dome is a magnificent piece of art and furthermore the construction of such dome in the 17th century to a precision where all sound waves must travel and collide in an imaginary point above.

Family
His son was Seyed Ali Naghi Astarabadi and his grandson was Sayyid Mahdi bin Sayyid Ali Naqi. His daughter was the wife of Sayyid Ahmad ibn Zayn al-Abidin Alavi.

The man has not been seen: Seyyed Ali Naqi Ibn Al-Seyyed Al-Musa (father of three sons: Seyyed Kamal Hassanzadeh Hafshjani, Seyyed Musa Hassanzadeh Hafshjani, Seyyed Mohammad Hafshjani and three daughters: Seyyed Ala Ala Begum Hassanzadeh Esther Shamsabadi, who had a special reputation): Mirza Nasrollah  Karimian, Mirza Assadollah Karimian, Mirza Ali Karimian, Mirza Mehdi Karimian (father of musician Kaveh Karimian), Mirza Reza Karimian, Mirza Jalal Karimian, Mirza Hassan (father of Dr. Milad Karimian), Mirza Taghi Karimian, Seyedeh Tajzadeh Astarabad, Seyedeh Aghabazadeh, Hassanzadeh family).

Male result: Sayyid Hassan bin Al-Sayyid Mahdi

Works
Among his 134 works known:

 * Taqwim al-Iman (Calendars of Faith)
 * Kitab Qabasat al-Ilahiyah (Book of the Divine Embers of Fiery Kindling)
 * Kitab al-Jadhawat (Book of Spiritual Attractions)
 * Sirat al-Mustaqim (The Straight Path)

title: Mir Damad


text:
Talk:Bellevue, Wisconsin

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Dupuis

Éditions Dupuis S.A. is a Belgian publisher of comic albums and magazines.

Based in Marcinelle near Charleroi, Dupuis is mostly famous for its comic albums and magazines. Initially a French language publisher, it now publishes numerous editions in both the French language and Dutch. Other language editions are mostly licensed to other publishers.

Early years
Dupuis was founded in 1922 by Jean Dupuis (1875–1952).

The growth of Dupuis towards becoming the leading comic book editor of Belgium started in 1938, when Dupuis added to its portfolio a men's magazine (Le moustique [the mosquito] in French, Humoradio in Dutch), a women's magazine (Bonnes Soirées [good evenings] in French, De Haardvriend [the hearth's friend] in Dutch) and the children's comics magazine Spirou. The latter was originally only in French, and contained a mixture of American comics (e.g. Superman, Brick Bradford, and Red Ryder) and new creations (Spirou et Fantasio and Tif et Tondu). A few months later, a Dutch edition called Robbedoes followed.

Growth after WWII
After some difficulties during the war (mainly because of the scarcity of paper towards the end of it, but also because American comics weren't allowed to be published anymore), Dupuis started to grow quickly. Le moustique became one of the leading magazines with information on radio and (later) television programs in Belgium, and Spirou was one of the two leading Franco-Belgian comics magazines (together with Tintin magazine).

Dupuis started publishing some books as well, but had real success by republishing the comics that had appeared as serials in the magazine, collected as albums afterwards. Sometimes these were one shots, but mainly they came in series. Dupuis has some of the best-selling European comic series, including Lucky Luke, The Smurfs, Gaston Lagaffe and Largo Winch. Many of these comic albums have been reprinted constantly for thirty or forty years, thereby generating constant revenue for the editor.

Stabilization and diversification
In the early sixties, Dupuis started with other activities, including the merchandising of its comic series (puppets, posters, etc.), and the making of animated movies. Most of these weren't very successful but further raised the visibility of their comics. Still, towards the end of the 1960s, the golden age of Dupuis seemed to be over. Some of the magazines were struggling, the merchandising activities were vastly reduced, and the movie studio did not seem to be producing any successful movies. But the core business, the comics and the main magazines, continued to be hugely successful, with a comics catalogue of more than 2000 titles available in French. Many of the series were turned into animated movies in the 1990s, including Papyrus and Spirou et Fantasio, and are being sold as movies and comics throughout Europe. Dupuis has also started producing computer games.

In June 2004, Dupuis was bought by Média-Participations, which now owns almost all major European comic book publishers, including Dargaud and Le Lombard, More recently, in 2015, Dupuis joined with twelve other European comics publishing actors to create Europe Comics, a digital initiative co-funded by the European Commission's Creative Europe program.

Main publications
This is a selection of magazines and comics series originally or mainly published by Dupuis. Some titles later changed to a different publisher.

Magazines

 * Moustique (created as "Moustique" in 1924, named "Télémoustique" between the 1960s and 2011) and its Flemish counterpart HUMO (since 1936, originally called "Humoradio")
 * Spirou, since 1938: between 1938 and 2005 also a Flemish version, "Robbedoes".

Comics series
This is a selected list of comics series, ordered by year of first publication by Dupuis, with main authors given. Many series were also continued or temporarily taken over by other artists and writers.

 * 1938: Spirou & Fantasio by Robert Velter, Jijé, André Franquin, ...
 * 1938: Tif et Tondu by Fernand Dineur, Will, ...
 * 1941: Jean Valhardi by Jijé
 * 1946: Lucky Luke by Morris and René Goscinny
 * 1947: Blondin et Cirage by Jijé
 * 1947: Buck Danny by Victor Hubinon and Jean-Michel Charlier
 * 1952: Johan and Peewit by Peyo
 * 1954: Jerry Spring by Jijé
 * 1954: La Patrouille des Castors by Mitacq and Charlier
 * 1956: Gil Jourdan by Maurice Tillieux
 * 1957: Gaston by André Franquin and Yvan Delporte
 * 1958: The Smurfs by Peyo
 * 1958: Le Vieux Nick et Barbe-Noire by Marcel Remacle
 * 1959: Boule et Bill by Jean Roba
 * 1960: Benoît Brisefer by Peyo
 * 1961: Bobo by Paul Deliège and Maurice Rosy
 * 1963: Génial Olivier by Jacques Devos
 * 1965: Sibylline by Raymond Macherot
 * 1965: Sophie by Jidéhem
 * 1967: Les Petits Hommes by Pierre Seron
 * 1968: Les Tuniques Bleues by Louis Salvérius, Lambil, and Raoul Cauvin
 * 1969: Isabelle by Will, Franquin, Delporte and Macherot
 * 1970: Natacha by François Walthéry and Gos
 * 1970: Sammy by Berck and Cauvin
 * 1970: Yoko Tsuno by Roger Leloup
 * 1972: Scrameustache by Gos
 * 1974: Papyrus by Lucien De Gieter
 * 1975: Agent 212 by Daniel Kox and Cauvin
 * 1981: Billy the Cat by Stéphane Colman and Stephen Desberg
 * 1981: Les Femmes en Blanc by Philippe Bercovici and Cauvin
 * 1982: Jeannette Pointu by Marc Wasterlain
 * 1982: Kogaratsu by Michetz and Bosse
 * 1982: Jérôme K. Jérôme Bloche by Alain Dodier
 * 1986: ''Aria by Michel Weyland
 * 1983: Pierre Tombal by Marc Hardy and Cauvin
 * 1983: Jojo by André Geerts
 * 1986: Soda by Bruno Gazzotti and Tome
 * 1986: Cédric by Laudec and Cauvin
 * 1987: Le Petit Spirou by Tome and Janry
 * 1987: Jessica Blandy by Renaud Dufaux and Jean Dufaux
 * 1987: Théodore Poussin by Frank Le Gall
 * 1988: Cupidon by Malik and Cauvin
 * 1988: Jeremiah (comics) by Hermann Huppen
 * 1990: Largo Winch by Philippe Francq and Jean Van Hamme
 * 1992: Mélusine by Clarke and François Gilson
 * 1993: Kid Paddle by Midam
 * 1996: ''Dallas Barr by Marvano
 * 2001: ''Violine by Didier Vasseur and artist Fabrice Tarrin
 * 2003: Parker and Badger by Marc Cuadrado
 * 2004; Lady S by Philippe Aymond and Van Hamme
 * 2005: The Bellybuttons by Maryse Dubuc and Delaf
 * 2005: ''Orbital by Sylvain Runberg and Serge Pellé
 * 2006: ''Seuls by Fabien Vehlmann and Bruno Gazzotti
 * 2010: Michel Vaillant by Jean Graton

title: Dupuis


text:
Talk:Bohners Lake, Wisconsin

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Francis H. Fassett

Francis Henry Fassett (June 25, 1823 – November 1, 1908) was an American architect in Maine who built as many as 400 homes and buildings throughout the state. Working in the Victorian High Gothic and Queen Anne styles, he especially influenced the look of Portland.

Beginnings in Bath
Francis H. Fassett was born in Bath, Maine, the son of John Fassett and Betsey (Turner) Fassett. He was educated at the Old Erudition School until the age of fourteen, when he became a clerk in a general store. After four years, he was indentured to Isaac D. Cole, a leading carpenter and builder, to learn the trade. Serving his apprenticeship, Fassett then went into business for himself. He showed a natural aptitude for design, and from the beginning drew his own plans. When traveling, he learned a great deal about architecture from strolling through the cities he visited. After twenty years in Bath, he moved in 1864 to Portland, "...regarding that as presenting a wider field for his business."

Portland
With a reputation for both ability and reliability, Fassett was well prepared for the rebuilding which following the Great Portland Fire of 1866. His designs for the city include the original Maine General Hospital Building, Alms House, Second Parish Church, the parish house for the Cathedral of St. Luke, and the former city hall, which burned in 1908 and was replaced by the present building. He also designed numerous residences, many in the fashionable West End. During the 1870s, Fassett was the leading architect in both the city and state.

He married twice; first to Mima Ann Welch, who bore him four children, and then to Harriet Hudson. His son, Edward F. Fassett, became an architect and joined the firm. But his most notable apprentice was John Calvin Stevens, who was made partner and opened Fassett's Boston office in 1880, before opening his own Portland office in 1884. Fassett and his son designed the Pythian Opera House, built in 1894 at Boothbay Harbor. In 1895, Fassett redesigned the Mount Pleasant House, a hotel at Bretton Woods, New Hampshire in the White Mountains. Hired by Joseph Stickney, a coal mine and railroad stock tycoon who later built nearby Mount Washington Hotel, the architect enlarged the plain building into a Queen Anne style confection of cupolas, gables and porches. It was demolished in 1939.

Death
Fassett died at the age of 85 and is buried at Evergreen Cemetery.

title: Francis H. Fassett


text:
Talk:Brice Prairie, Wisconsin

Another Addition to Article? Fish and Wildlife Service Plans
Brice Prairie is a beautiful place. It would be nice if someone would write a few short sentences in the Wikipedia article on the planned U.S. Fish and Wildlife Service office on Brice Prairie:

http://www.onalaskalife.com/articles/2006/01/27/news/03office.txt

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Wikipedia:Articles for deletion/Alert! Alert!

 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. --Ryan Delaney talk 07:43, 31 August 2005 (UTC)

Alert! Alert!
Non-notable band. Al 13:14, August 24, 2005 (UTC)
 * delete as bandity. Brighterorange 13:25, 24 August 2005 (UTC)
 * This is vanity...? One lousy sentence?  Must've been skating one too many times without helmets.  Delete. - Lucky 6.9 17:12, 24 August 2005 (UTC)
 * Delete no assertion of meeting WP:MUSIC. Friday (talk) 18:45, 24 August 2005 (UTC)
 * Delete. as per nom .Alf 19:35, 24 August 2005 (UTC)
 * Don't delete. Have been on tour. Locally renowned. (unsigned comment by Dumplinberry whose only edits are votes in two VfD's for local bands.)
 * Delete - not notable - Tεx  τ  urε  16:35, 29 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:
Away (play)

Away is a play written by Australian playwright Michael Gow. First performed by the Griffin Theatre Company in 1986, it tells the story of three internally conflicted families holidaying on the coast for Christmas, 1968.

Away has become one of the most widely produced Australian plays of all time and is part of the Higher School Certificate syllabi or general High School Curriculum in many states, including Western Australia, New South Wales, Queensland and Victoria.

With the play's conscious nods to Shakespeare (it opens with the school's production of A Midsummer Night's Dream and ends with King Lear). Gow emphasises the performativity of individual human responses to death, racism, class and relationships. Gow sees the play as largely autobiographical.

Synopsis
To conclude the year, a high school stages a production of A Midsummer Night's Dream by William Shakespeare. The play is directed by Miss Latrobe, whose work is praised by the headmaster Roy. Among the performers are Tom and Meg, who form a polite friendship and show a mutual attraction to each other.

Backstage after the production, Tom's parents, Harry and Vic, give the show an enthusiastic reception, whereas Meg's parents, Gwen and Jim, react with indifference. The two families discuss their plans on going away for the holidays, although after his parents depart Tom is hurt when he overhears Gwen slandering his family's lack of wealth. Gwen also shows disdain towards Coral, Roy's aloof wife. Following the death of their son in the Vietnamese War, Coral suffers from severe bouts of depression and dementia which is revealed to be causing a great strain on her marriage to Roy.

Although staying in different accommodation, the three families eventually converge on the same location at the Gold Coast for their holiday. Jim, Gwen and Meg are staying at a caravan park, and on Christmas Day, Jim is upset that the box of Christmas presents for the family has been left at home. Although he tries to hastily change the subject, Meg deduces that Gwen left the box of presents at home on purpose and angrily confronts Gwen. Gwen retaliates, offended and hurt as she explains her logic, immediately departing to lie down. Privately, Jim shares a memory to Meg of when he saw Gwen recite Scarlett O'Hara's famous monologue from Gone with the Wind, and places emphasis on Gwen finding solace in the film and aligning her life with the quote.

Coral and Roy stay at a luxury holiday hotel, where Coral endeavours to interact with other guests, although she ends up alienating them. Away from dinner, she engages in a surreal conversation with housewife Leonie, who confesses her husband is cheating on her. She then encounters Rick, a young man who is on his honeymoon at the hotel. They begin to form a connection with Coral after he indulges her conversations about marriage and her son. Their connection turns to attraction on New Year's Eve, as they kiss at midnight. Roy discovers them and threatens Coral with electrotherapy to cure her perceived insanity.

Harry, Tom, and Vic set up camp next to their car and progress along the coast from beach to beach. While desperate to ensure a happy holiday for Tom, Harry and Vic cautiously emphasise their holiday is humble. Eventually, they travel to the beach where Jim, Gwen and Meg are staying. After Gwen has an outburst, she goes on a walk with Vic as Harry privately confesses to Jim that Tom has leukemia. The treatment has caused their family a great deal of pain and brought a new appreciation of life, although they are prepared to accept that this is their last holiday together. The encounter ends with plans to attend the campsite talent show later that evening.

Tom and Meg spend time together, with Tom disclosing that Coral has run away from the hotel and is now masquerading as an artist at the campsite. He awkwardly propositions Meg, revealing to her that he is aware he is dying and pleading with her to let him try having sex with her, before she gently lets him down and leaves. Later at the campsite talent show, Tom and Coral perform a symbolic piece about freedom resilience and letting go.

In the closing scene, at the start of the next school year, an excited Miss Latrobe introduces the students to Shakespeare's King Lear, before looking around the class to find someone to read the first lines*.

''*In the original production, the first lines were delivered by Tom. Gow revised the ending to optionally have Tom noticeably absent, and implied to have died due to his illness.''

Original Australian production
Away was first performed by the Griffin Theatre Company on 7 January 1986 at the Stables Theatre, Sydney. The production was directed by Peter Kingston, designed by Robert Kemp with lighting design by Liz Allen. The cast included Christian Hodge, Angela Toohey, Benjamin Franklin, Geoff Morrell, Julie Godfrey, David Lynch, Andrea Moor, and Vanessa Downing.

2005 National tour
In 2005, a national Australian tour commemorated the play's 20th anniversary. It was a co-production with Queensland Theatre Company and Griffin Theatre Company. Then Artistic Director of the Queensland Theatre Company, Michael Gow also directed the production which later embarked on a sold out national tour. Completing the creative team included Brett Collery as composer and sound designer, Robert Kemp as production designer, and Damien Cooper as lighting designer. The cast included Leon Cain, Sue Dwyer, Barbara Lowing, Joss McWilliam, Daniel Murphy, Francesca Savige, Richard Sydenham and Georgina Symes.

2017 Malthouse and Sydney Theatre Company production
A new adaptation of the play was staged in 2017, co-commissioned by Sydney Theatre Company and Malthouse Theatre. This production was recorded for film by Australian National Theatre Live, and was broadcast on digital streaming platforms during the 2020 COVID-19 pandemic. The cast included Liam Nunan, Naomi Rukavina, Glenn Hazeldine, Wadih Dona, Julia Davis, Marco Chiappi, Heather Mitchell, and Natasha Herbert.

The production, directed by Malthouse Artistic Director Matthew Lutton received generally positive feedback. Cameron Woodhead of The Age awarded the play four and a half stars, stated the production was "magnificent on every level", praising acting, design and direction, with sentiments being echoed by Daily Review's Ben Neutze, who commended the production as "inventive, tightly-wound, warm, passionate, and compassionate rendering.

In less favourable reviews, the production was criticised as "flat" and "disconnected from the classic" in ArtsHub, and Limelight Magazine commenting that "some of that magic is missing and the tears stay away" although praising the production on "still resonat[ing] on many levels". The Australian Book Review delivered a two star review, with reviewer Ian Dickson critical of Lutton's direction and "incoherent muddle that was presenting itself on the Drama Theatre stage with bewilderment". Nevertheless, the production enjoyed immense popularity in both Melbourne and Sydney during its engagements.

Under Lutton's direction, creatives on this production included set and costume design by Dale Ferguson, lighting design by Paul Jackson, sound design by J. David Franzke and choreography by Stephanie Lake.

Casts
Additional characters include a quartet of campers, and several other minor characters with small lines. These roles are usually played by one of the eight cast members.

Awards

 * Winner of the 1986 New South Wales Premier's Literary Award

title: Away (play)


text:
Talk:Camp Lake, Wisconsin

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User:Predglyn

Bio
My name is Peredur, and I live in North Wales (UK). I was born and bred in this region, and attended University at Queens' College, Cambridge. I am currently working for my PhD at Bangor University.

Feel free to leave comments here about my articles/edits; I promise to try and respond! Thank you/Diolch.

 * DOB: 19th June 1981
 * Nationality: Welsh
 * Languages: Welsh, English, French, German; Old Welsh, Middle Welsh, Cornish, Old English (all dialects), Middle English, Old Norse, Old Saxon, Gothic, Latin. I'm currently learning Dutch. I have a paltry smattering of Norwegian and Japanese, mostly consisting of phrases expressing my limitations in those languages.
 * Interests: Writing, Singing, Translating, Medieval languages, Medieval literature, James Bond, Tolkien, Gilbert and Sullivan.

My external links
Find out more of what I'm up to on my LiveJournal.

My articles
Twrch Trwyth, Kilydd, Goleuddydd, Gareth Glyn, T. Glynne Davies.

Some of my edits
Culhwch and Olwen, Culhwch, Patrick Moore, Live and Let Die, Felix Leiter, Zero Minus Ten, Hen Wlad Fy Nhadau, You Only Live Twice.

title: User:Predglyn


text:
Talk:Browns Lake, Wisconsin

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Cedar Park
Should it be mentioned that the community of Cedar Park is located within the Browns Lake CDP? NintendoTTTEfan2005 (talk) 02:32, 23 December 2022 (UTC)

title: Talk:Browns Lake, Wisconsin


text:
Trajano Boccalini

Trajano Boccalini (1556 – 16 November 1613) was an Italian satirist.

Biography
Boccalini was born in Loreto, the son of an architect, he himself adopted that profession, and it appears that he commenced late in life to apply to literary pursuits. Pursuing his studies at Rome, he had the honor of teaching future Cardinal Guido Bentivoglio, and acquired the friendship of the cardinals Gaetano and Borghesi, as well as of other distinguished personages. By their influence he obtained posts, and was appointed (by Gregory XIII) governor of Benevento in the Papal States. Here, however, he seems to have acted imprudently, and he was soon recalled to Rome, where he shortly afterwards composed his most important work, the Ragguagli di Parnaso (News-sheet from Parnassus), in which Apollo is represented as receiving the complaints of all who present themselves, and distributing justice according to the merits of each particular case. The book is light and fantastic satire on the actions and writings of his eminent contemporaries, and some of its happier hits are among the hackneyed felicities of literature.

To escape, it is said, from the hostility of those whom his shafts had wounded, he returned to Venice, and there, according to the register in the parochial church of Santa Maria Formosa, died of colic accompanied with fever on 16 November 1613. It was asserted by contemporary writers that he was beaten to death with sandbags by a band of Spanish bravadoes, but the story seems without foundation. At the same time, it is evident from the Pietra del Paragone, which appeared in 1615 after his death, that whatever the Spaniards felt towards him, he cherished against them the bitterest hostility. The only government which was exempt from his attacks is that of Venice, a city for which he seems to have had a special affection.

The Ragguagli, first printed in 1612, has frequently been republished. It was inserted in the first publication of the Rosicrucians, as a preface to their Fama Fraternitatis (1614). The Pietra has been translated into French, German, English and Latin; the English translator was Henry, Earl of Monmouth, his version being entitled The Politicke Touchstone (London, 1674). Boccalini died in Venice on 16 November 1613. Another posthumous publication of Boccalini was his Commentarii sopra Cornelio Tacito (Geneva, 1669). Many of his manuscripts are preserved still unprinted.

Works

title: Trajano Boccalini


text:
Essequibo Islands-West Demerara

Essequibo Islands-West Demerara (Region 3) is a region of Guyana. It is situated around the Essequibo River, the largest river in Guyana that lies between the Orinoco and Amazon rivers of South America.

It is bordered by the Atlantic Ocean to the north, the region of Demerara-Mahaica and Demerara River to the east, the region of Upper Demerara-Berbice to the south and the region of Pomeroon-Supenaam to the west. In this region are the villages of Parika, Tuschen and Uitvlugt. Along the Essequibo River are 365 islands, of which three of the largest are to be found at the mouth of the Essequibo: Hogg Island, Wakenaam and Leguan.

Population
The Government of Guyana has administered three official censuses since the 1980 administrative reforms, in 1980, 1991 and 2002. In 2002, the population of Essequibo Islands-West Demerara was recorded at 103,061 people. Official census records for the population of Essequibo Islands-West Demerara are as follows:

 * 2012: 107,416
 * 2002: 103,061
 * 1991: 95,975
 * 1980: 104,750

Communities
(including name variants):

 * Ampa Bay (Post Ampa)
 * Anna Catherina
 * Caledonia
 * Cornelia Ida
 * De Jonge Rachael
 * De Willem
 * Den Amstel (Den Amstel Village, Amstel)
 * Fort Island
 * Fredericksburg
 * Goed Fortuin
 * Hague Backdam (Hague Front/Jib, Hague)
 * Harlem
 * Hogg Island
 * Hopetown
 * Hubu
 * La Parfaite Harmonie
 * Leonora
 * Louisiana
 * Makouria
 * McDoom Village (McDoom)
 * Met-en-Meerzorg (Meten-Meer-Zorg)
 * Melville
 * Morasi
 * Nismes
 * Noitgedacht
 * Parika
 * Patentia
 * Phoenix Town
 * Ruimzight
 * Santa Mission (Santa Aratak)
 * Sarah
 * Saxacalli (Saxakalli, Saxsacali)
 * Schoonord (SchoonordSchoon Ord)
 * Stanleytown
 * Stewartville
 * Tuschen
 * Uitvlugt
 * Vergenoegen
 * Greenwich Park
 * Barnwell
 * Philadelphia
 * Good Hope
 * Ruby
 * Farm
 * Vreed-en-Hoop
 * Vriesland
 * Vive-la-force, Guyana
 * Windsor Forest
 * Zeeburg
 * Zeelandia

title: Essequibo Islands-West Demerara


text:
Talk:Medieval French literature

Article name
I'd propose the article be renamed to either "Medieval French literature" or "French literature in the Middle Ages" to conform with other article titles. "of" sounds like it could be literature written "about" the Middle Ages, and not "in" the Middle Ages.Stbalbach 13:20, 24 August 2005 (UTC)

I have moved the article to "Medieval French literature" and corrected the templates and links. NYArtsnWords 16:06, 24 August 2005 (UTC)

Article scope
The article currently goes from the 10th century to the 15th. This overlaps with the existing and well developed Anglo-Norman literature which covers the 9th to early 13th. These two articles be merged in some way, or at least properly referenced between each other. Stbalbach 13:20, 24 August 2005 (UTC)

I have added a reference. I think the Anglo-Norman article covers very specific issues which would be out of place if it was merged into this article. NYArtsnWords 15:53, 24 August 2005 (UTC)

There's now a fair bit of duplication (or triplication) between this article, Chanson de geste and Matter of France. How desirable is this? What do others think? Also, to justify the cross-reference here, Chanson de geste ought to have a fuller discussion of the origin of the genre than it currently has. Andrew Dalby 20:57, 24 May 2006 (UTC)

I've begun to deal with this (I hope no-one's offended) by rearranging the "Chanson de Geste" section here, and I will now begin to extend the Chanson de geste article. When French words are cited, I have replaced "quotes" with italics: I think this would be a good idea throughout. Andrew Dalby 13:27, 25 May 2006 (UTC)

Very Well Written
One of the most high quality pieces I've read in Wikipedia. Very detailed, well-researched and well-organized. Thanks to all of the contributors. Excellent work! Botendaddy (talk) 00:45, 24 July 2009 (UTC)

title: Talk:Medieval French literature


text:
Talk:Chief Lake, Wisconsin

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Talk:Chain O' Lakes-King, Wisconsin

Article on unincorporated community
The unincorporated community of King dates back to the 1800s, far before any Census Designated Place existed. The sign upon entering the area states "King", as does the local post office. Places on the National Register of Historical Places are listed as being in King, not in Chain O' Lakes-King. News reports call the place King. If User:Nyttend does not believe it is wise to have the CDP data for "Chain O' Lakes-King, Wisconsin" on a King, Waupaca County, Wisconsin article, should we instead have separate articles: one for the unincorporated community and a second for the CDP? Cheers--BaronLarf 05:30, 10 January 2010 (UTC)
 * Procedure nationwide is to have articles on CDPs, not on communities that are parts of them. Why treat this one any differently?  By the way, don't trust nationalregisterofhistoricplaces.com — it's a mirror website (full of errors) that masquerades as an official website.  Nyttend (talk) 06:10, 10 January 2010 (UTC)
 * Should an unincorporated community then never have its own page then if it is part of a CDP? The commonly used term for the area is King, Wisconsin, as I tried to show with the above sources. The only place that appears to call the area Chain O' Lakes King-is the Census. WP:COMMONNAME would seem to suggest that there should be an article named King. Without doing a case-by-case survey, I would imagine that CDP's generally have the same name as the unincorporated communities they encompass. This appears to be the case for every CDP in Wisconsin that I looked at. But for some reason, the census chose to name the region after both the lakes in the area and the unincorporated community.
 * This may be a special case. King is not a tiny hamlet of a couple of farmhouses and a store, which might not warrant its own article. King is an unincorporated community with a rich history and notable structures, as the cited sources indicate. This includes not just the Veterans Home/Grand Army Home, but the former Grand View Hotel and Resort and historic cottages recognized by the National Register of Historic Places. (Regarding the National Register website: the community is listed as "King" at nrhp.focus.nps.gov as well, but I could not figure out a quick way to get a static link to those results.) Here are some other sources that show the common usage of "King":
 * Wisconsin Veterans Home at King (book about history of the place in King)
 * Dictionary of Wisconsin History from the state historical society
 * Wisconsin Blue Book, the official biannual publication of the state's Legislative Reference Bureau
 * The federal Board of Veterans Appeals: Bd. Vet. App., 0507158, March 11, 2005 "He stated that he wanted to get back to the VA program in King, Wisconsin for a while because the only time he felt he belonged was when he was with other veterans who had similar experiences."
 * The Court of Appeals of Wisconsin: Kennedy v. Wisconsin Dept. of Health & Human Services, 544 N.W.2d 917 (1995) "In March 1993, Nina Kennedy was employed as a nurse's aide at the Wisconsin Veterans' Home in King, Wisconsin."
 * Federal court: Rodgers v. State of Wisconsin Dept. of Veterans Affairs, W.D. Wisconsin, May 15, 2005, 2005 WL 1181956. "Early in 2004 a Risk Manger Position with the WDVA became available at the Veterans Home in King, Wisconsin."
 * Historic American Building Survey, National Park Service:, , , , et al.
 * Cheers, --BaronLarf 07:33, 10 January 2010 (UTC)
 * BaronLarf is right about reality, I've been there. Chain O'Lakes is a series of connected lakes - not a community - so it should be included in an article about a lake region. King is the actual community. What's the problem with having the CDP redirecting to an article on the unincorporated community, which is the only real community? No matter what, there should be an article on King as a separate community. It makes the most sense to me to include all of the information in one article at the unincorporated community. The requirement of placing an article at the CDP doesn't make sense to me, please explain why. Who decided this scheme and where is it written in the guidelines? It make sense to have an article about a real, tangible place instead of an article on a non-existent made up place by some bureaucrats.  Royal  broil  13:26, 10 January 2010 (UTC)
 * Is King really considered to encompass all the populated areas around the chain of lakes? Go to Google with the coords given in the article — the CDP encompasses the populated areas around the lake, which are plainly much larger than the area labelled as "King".  Moreover, the GNIS lists a populated place of "Chain O'Lakes" (feature record 2399760) — this is not treating the lakes as a set of lakes.  Not saying that King isn't a real community: but there's far more to CoLK than just King.  Nyttend (talk) 15:37, 10 January 2010 (UTC)
 * It seems obvious that King needs its own article. It has a distinct history, and much evidence that it stands alone as a community. The sticky point is that all the census data is for a larger area. I would add a bit of an explanation of King's place in the larger community, to this article, and create a separate article for King. That article can't have the census info, but it seems the logical place to put all the other info about King. However, there doesn't seem to be much to say about King. Should there be an article at this point?
 * Also, should this article instead be called "Chain O' Lakes"? If the census bureau is the only thing that calls it "Chain O' Lakes-King", there should probably just be a redirect to "Chain O' Lakes". -Freekee (talk) 17:20, 10 January 2010 (UTC)
 * I agree with Royalbroil about the Chain O' Lakes being considered the lakes themselves. People state that they live "on the Chain O' Lakes" not "in Chain O' Lakes". Quick google searches show this: "on the Chain O' Lakes" wisconsin versus "in Chain O' Lakes" wisconsin (all the sites that refer to "in Chain O' Lakes" appear to be just advertisements generated from Census data).
 * But Nyttend has a point that the CDP appears to be larger than what people refer to as "King." Since King is unincorporated, it is difficult to say precisely the boundaries of King. Several businesses within the Chain O' Lakes-King CDP that are outside of the heart of King do not claim to be in King. Ex: The Wheelhouse ("located in the heart of the Chain O' Lakes"); Dings Dock ("located on the Chain O' Lakes").
 * I also agree with Freekee that King should have its own separate article. But I disagree that Chain O' Lakes-King should be a redirect to "Chain O' Lakes," since the data for the CDP covers both King and the area around the Chain O' Lakes. If an artificial federal construct like a CDP is notable enough to have its own article, I see no problem leaving it there and creating a new article for King. --BaronLarf 00:09, 11 January 2010 (UTC)
 * Sounds fair. It also sounds like there should be a separate article for Chain O' Lakes (see also), for the details that don't belong to King. Or at least a redirect until they get written. -Freekee (talk) 02:10, 11 January 2010 (UTC)
 * I agree that someone should start an article on King, the unincorporated community. I don't think there should be an article on a fictitious community called Chain O' Lakes, but I would support an article on the region of lakes called Chain O'Lake that talks about a series of houses surrounding the lakes and about the houses being parts of a CDP. Since probably hundreds of lakes in Wisconsin have houses lining their shores, I hope we don't go nuts starting articles on those fictitious communities.  Royal broil  04:01, 11 January 2010 (UTC)
 * So is it fair to say that there is at least consensus to create the article King, Waupaca County, Wisconsin on the unincorporated community, with wikilinks to and from Chain O' Lakes-King, Wisconsin regarding the CDP? I've been working on something at my userspace. Cheers, --BaronLarf 00:02, 12 January 2010 (UTC)
 * My apologies-for not getting back to you people-my computer had virus problems and I am back to normal. I agree with BaronLarf about the history of King, Wisconsin and some sort of article should be done. I had been to King and seen the buildings. Thanks-RFD (talk) 20:17, 13 January 2010 (UTC)

External links modified
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 * Added archive https://web.archive.org/web/20130911234518/http://factfinder2.census.gov to http://factfinder2.census.gov
 * Added archive https://web.archive.org/web/20110606000708/http://factfinder.census.gov/servlet/MapItDrawServlet?geo_id=16000US5513885 to http://factfinder.census.gov/servlet/MapItDrawServlet?geo_id=16000US5513885
 * Added archive https://web.archive.org/web/20090908085416/http://www.midwestweekends.com:80/plan_a_trip/outdoors_recreations/lake_towns/waupaca_lakes.html to http://www.midwestweekends.com/plan_a_trip/outdoors_recreations/lake_towns/waupaca_lakes.html
 * Added archive https://web.archive.org/web/20090908085416/http://www.midwestweekends.com:80/plan_a_trip/outdoors_recreations/lake_towns/waupaca_lakes.html to http://www.midwestweekends.com/plan_a_trip/outdoors_recreations/lake_towns/waupaca_lakes.html

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title: Talk:Chain O' Lakes-King, Wisconsin